Daf 124a (דַּף קכ״ד ע״א)
And this is with complete Teshuvah (וְדָא אִיהוּ בִּתְשׁוּבָה גְּמוּרָה), which causes to restore Binah, which is Yod-Heh-Vav, to the Heh, which is Malkhut (דְּגָרִים לְאָהַדְּרָא בִּינָה דְּאִיהוּ יָדו״, לְגַבֵּי ה׳ דְּאִיהִי מַלְכוּת). Which goes fluttering from the nest (דְּאַזְלָא מְנַדְּדָא מִן קִנָהָא), which is that image, in which all the commandments are crowned (דְּאִיהִי הַהִיא דִּיּוּקְנָא, דְּמִתְקַטְרִין בָּהּ כָּל פִּקוּדִין). And in it are crowned the ten Sefirot (וּבָהּ מִתְקַטְרִין עֶשֶׂר סְפִירָן). When a man performs one commandment and not more (כַּד בַּר נָשׁ עָבֵד פִּקּוּדָא חֲדָא וְלָא יַתִּיר), and performs it with awe and love of Kudsha Berikh Hu (וְעָבִיד לָהּ בִּדְחִילוּ וּרְחִימוּ דְקוּדְשָׁא בְּרִיךְ הוּא), for her sake the ten Sefirot rest upon him (בְּגִינָהּ שַׁרְיָין עָלַיְיהּ י׳ סְפִירָן). And whoever fulfills one commandment properly (וְכָל מַאן דְּקִיֵּים פִּקּוּדָא חַד כַּדְקָא יָאוּת), it is as if he fulfills the 248 positive commandments (כְּאִלּוּ מְקַיֵּים רמ״ח פִּקּוּדִין דַּעֲשֵׂה), for there is no commandment that is not inclusive of all the 248 (דְּלֵית פִּקּוּדָא דְּלָאו אִיהוּ כְּלִילָא מִכֻּלְּהוּ רמ״ח). (Until here, Ra‘aya Meheimna - עַד כָּאן רַעְיָא מְהֵימְנָא).
Rabbi Yitzchak and Rabbi Yehudah were going from Usha to Lod (רִבִּי יִצְחָק וְרִבִּי יְהוּדָה הֲווֹ אָזְלֵי מֵאוּשָׁא לְלוּד). Rabbi Yehudah said - Some say: Rabbi Yitzchak (אָמַר רִבִּי יְהוּדָה - יִצְחָק - נ״א), let us say words of Orayta as we go (נֵימָא מִילִּין דְּאוֹרַיְיתָא וְנֵזִיל). Rabbi Yehudah opened (Some say: Rabbi Yitzchak (פָּתַח רִבִּי יְהוּדָה - ס״א יִצְחָק - וְאָמַר), as it is written: If a man shall open a pit, or if a man shall dig a pit, etc. (כִּי יִפְתַּח אִישׁ בּוֹר אוֹ כִּי יִכְרֶה אִישׁ בּוֹר וְגוֹ׳) (Exodus 21). What is written after it? The owner of the pit shall pay, etc. (מַה כְּתִיב בַּתְרֵיהּ, בַּעַל הַבּוֹר יְשַׁלֵּם וְגוֹ׳).
And what of this? Thus, one who causes destruction in the world through his sins, how much more so and more so (וּמַה עַל דָּא כַּךְ, מַאן דְּגָרִים לְאַבְאָשָׁא עָלְמָא בְּחוֹבוֹי עַל אַחַת כַּמָּה וְכַמָּה). But we might wonder: Even though he destroys the world, why does he have Teshuvah? (אֶלָּא תַּוַּוהְנָא דְּאַף עַל גַּב דְּאַבְאִישׁ עָלְמָא, אֲמַאי אִית לֵיהּ תְּשׁוּבָה). As it is written: A man or a woman when they shall do, etc., and they shall confess their sins, and he shall restore (כְּמָה דִּכְתִיב אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ וְגוֹ׳ וְהִתְוַדּוּ אֶת חַטָּאתָם וְהֵשִׁיב) (Numbers 5). But surely this benefits them, because he does Teshuvah, as if he himself has repaired it truly (אֶלָּא וַדַּאי דָּא מְהַנְיָא לְהוּ, בְּגִין דְּעָבִיד תְּשׁוּבָה, כִּבְיָכוֹל הוּא עָבִיד לֵיהּ מַמָּשׁ). For behold, that which he blemished above, he has repaired, and by what? By Teshuvah (דְּהָא מַה דְּפָגִים לְעֵילָּא, אַתְקִין לֵיהּ, וּבְמָה בִּתְשׁוּבָה). As it is written: A man or a woman when they shall do, etc., and they shall confess their sins, and he shall restore (דִּכְתִיב אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ וְגוֹ׳, וְהִתְוַדּוּ אֶת חַטָּאתָם וְהֵשִׁיב). And Teshuvah repairs all - it repairs above, it repairs below, it repairs himself, it repairs all the worlds (וּתְשׁוּבָה אַתְקִין כֹּלָּא, אַתְקִין לְעֵילָּא, אַתְקִין לְתַתָּא, אַתְקִין לְגַרְמֵיהּ, אַתְקִין לְכָל עָלְמָא).
Rabbi Yitzchak (Some say: Rabbi Yehudah) opened after him and said (פָּתַח רִבִּי יִצְחָק (ס״א יְהוּדָה) אֲבַּתְרֵיהּ וְאָמַר): When you are in distress, and all these things have found you, etc. (בַּצַּר לְךָ וּמְצָאוּךָ כָּל הַדְּבָרִים הָאֵלֶּה וְגוֹ׳) (Deuteronomy 4). “When you are in distress”: from here that Teshuvah is superior above all, before judgment rests upon the world (בַּצַּר לְךָ, מִכָּאן דִּתְשׁוּבָה מֵעַלְּיָא מִכֹּלָּא, עַד לָא יִשְׁרֵי דִּינָא בְּעָלְמָא). For after judgment rests, whose force is strong, who shall remove it from the world and cause it to depart? (דְּבָתַר דִּשְׁרֵי דִּינָא תַּקִּיף חֵילֵיהּ, מַאן יַעְבַּר לֵיהּ מֵעָלְמָא וִיסַלֵּק לֵיהּ). For behold, once judgment begins, it does not depart until it is completed (דְּהָא כֵּיוָן דְּשָׁארִי דִּינָא, לָא אִסְתְּלִיק עַד דְּיִשְׁתְּלִים). After it is completed, and he has done Teshuvah, he repairs all the worlds (בָּתַר דְּאִשְׁתְּלִים, וְעֲבַד תְּשׁוּבָה, אַתְקִין עָלְמִין כֻּלְּהוּ). It is implied from what is written: And all these things shall find you in the latter days, and it is written: And you shall return unto Hashem your Elohim, etc. (מַשְׁמַע, דִּכְתִיב וּמְצָאוּךָ כָּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים, וּכְתִיב וְשַׁבְתָּ עַד יְיָ אֱלֹהֶיךָ וְגוֹ׳). For Hashem your Elohim is a merciful God, etc. (כִּי אֵל רַחוּם יְיָ אֱלֹהֶיךָ וְגוֹ׳) (Deuteronomy 4).
In the latter days, what is here? (בְּאַחֲרִית הַיָּמִים, מַאי אִיכָּא הָכָא). Rather, to include Knesset Yisrael, which is in exile (אֶלָּא לְאַכְלְלָא כְּנֶסֶת יִשְׂרָאֵל, דְּאִיהִי בְּגָלוּתָא), and she is found in their oppression, and never abandons them forever (וְאִשְׁתְּכָחַת בְּעָאקוּ דִּלְהוֹן, וְלָא שַׁבְקָת לוֹן לְעָלְמִין). And because of this, Kudsha Berikh Hu, even though He lets judgment rest upon the world (וּבְגִין כַּךְ קוּדְשָׁא בְּרִיךְ הוּא אַף עַל גַּב דְּאַשְׁרֵי דִּינָא בְּעָלְמָא), desires that Yisrael return in Teshuvah (בָּעֵי דְּיָהַדְרוּן יִשְׂרָאֵל בִּתְשׁוּבָה), to make it good for them in this world and in the World to Come (לְאוֹטָבָא לְהוּ בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי). And there is none who can stand before Teshuvah (וְלֵית לָךָ מַאן דְּקָאִים קַמֵּי תְּשׁוּבָה).
Come and see, even Knesset Yisrael is called Teshuvah (תָּא חֲזֵי, אֲפִילּוּ כְּנֶסֶת יִשְׂרָאֵל, תְּשׁוּבָה אִקְרֵי). And if you say Teshuvah is supernal (Some say: exalted) Some say: and indeed supernal - it is not found everywhere (וְאִי תֵּימָא - תְּשׁוּבָה עִלָּאָה; ס״א מַעֲלִיָּא; נ״א וְאֵית עִלָּאָה - מִכָּל אֲתָר לָא שְׁכִיחַ). Rather, this is called Teshuvah, when mercy is returned to receive her (אֶלָּא דָּא אִקְרֵי תְּשׁוּבָה, כַּד אַהְדָּר רַחֲמֵי לְקָבְלָהּ), and she returns over all those hosts and nurses them (וְהִיא תָּבַת עַל כָּל אִינּוּן אוֹכְלֹסִין וְיַנְקָא לוֹן). And Teshuvah from above, when the soul is delivered to her (וּתְשׁוּבָה מֵעַלְיָא, כַּד אִתְמְסַר נַפְשָׁא לְגַבָּהּ), and is taken by her at the time she is in Teshuvah (וְנָטִיל לָהּ בְּזִמְנָא דְּאִיהִי בִּתְשׁוּבָה), then all is repaired above and below, and he is repaired, and the whole world (כְּדֵין כֹּלָּא אִתְתָּקַּן לְעֵילָּא וְתַתָּא, וְאִתְתָּקַּן הוּא, וְכָל עָלְמָא). One guilty person in the world, the corruption of many others because of him (חַיָּיבָא חַד בְּעָלְמָא, קִלְקוּלָא דְּכַמָּה אַחֲרָנִין בְּגִינֵיהּ). Woe to the guilty one, woe to his friends (וַוי לַחַיָּיבָא, וַוי לִשְׁבִיבֵיהּ).
Come and see, Yonah, because he did not want to go on the mission of his Master (תָּא חֲזֵי, יוֹנָה, בְּגִין דְּלָא בָּעָא לְמֵהַךְ בִּשְׁלִיחוּתָא דְּמָארֵיהּ), how many people were lost because of him in the sea (כַּמָה בְּנֵי נָשָׁא הֲווֹ אִתְאֲבִידוּ בְּגִינֵיהּ בְּיַמָּא), until all of them turned upon him, and he was judged in the sea (עַד דְּכֻלְּהוּ אָהַדְרוּ עֲלוֹי, וְדָאִינוּ לֵיהּ בְּדִינָא בְּיַמָּא). And then they were all saved, and Kudsha Berikh Hu had mercy upon him afterward, and saved many hosts in the world (וּכְדֵין אִשְׁתֵּזִיבוּ כֻּלְּהוּ, וְקוּדְשָׁא בְּרִיךְ הוּא חָס עָלֵיהּ לְבָתַר, וְשֵׁזִיב כַּמָה אוֹכְלֹסִין בְּעָלְמָא). When? When he returned to his Master from the midst of his distress (אֵימָתַי. כַּד אַהְדָּר לְמָארֵיהּ מִגּוֹ עַקְתֵּיהּ). This is what is written: I called out of my distress unto Hashem, and He answered me (הֲדָא הוּא דִּכְתִיב קָרָאתִי מִצָּרָה לִי אֶל יְיָ וַיַּעֲנֵנִי) (Jonah 2). And it is written: Out of the straits I called upon Yah; Yah answered me with expansion (וּכְתִיב מִן הַמֵּצַר קָרָאתִי יָהּ עָנָנִי בַמֶרְחָב יָהּ וְגוֹ׳) (Psalm 118).
Ra‘aya Meheimna
Eliyahu, arise, open for my people in the commandments (אֵלִיָּהוּ, קוּם אַפְתַּח עַמִּי בְּפִקּוּדִין), for you are the one who helps me on every side (דְּאַנְתְּ הוּא עוֹזִר לִי, בְּכָל סִטְרָא). For behold, it was said of you at first: Pinchas the son of El'azar, the son of Aharon the Kohen (דְּהָא עֲלָךְ אִתְּמַר בְּקַדְמִיתָא, פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן). And the son of Aharon - surely he is my brother, as it is written: A brother is born for adversity (וּבֶן אַהֲרֹן וַדַּאי אִיהוּ אָח דִּילִי, אָח לְצָרָה יִוָּלֵד) (Proverbs 17).
He opened and said: The commandment to judge in the laws of Sotah p1-16(פָּתַח וְאָמַר, פִּקּוּדָא לָדוּן בְּדִינֵי סוֹטָה), this is what is written: And a spirit of jealousy passes over him, and he is jealous of his wife, etc. (הֲדָא הוּא דִכְתִּיב וְעָבַר עָלָיו רוּחַ קִנְאָה וְקִנֵּא וְגוֹ׳) (Numbers 5). Surely an impure spirit is found from two sides - one in falsehood, and one in truth (וַדַּאי רוּחַ טוּמְאָה מִתְּרֵין סִטְרִין אִשְׁתְּכַח, חַד בְּשִׁקְרָא, וְחַד בִּקְשׁוֹט). Because of this, in a spirit of falsehood he is jealous of his wife, yet she was not defiled (בְּגִין דָּא, בְּרוּחַ שִׁקְרָא וְקִנֵּא אֶת אִשְׁתּוֹ, וְהִיא לֹא נִטְמָאָה). And we learned: And a spirit of jealousy passes over him, and he is jealous of his wife, and she was defiled (וְתָנֵינָא, וְעָבַר עָלָיו וְגוֹ׳, וְקִנֵּא אֶת אִשְׁתּוֹ וְהִיא נִטְמָאָה). And is there truth in an impure spirit? (וְכִי אִית קוּשְׁטָא בְּרוּחַ מִסְאֲבָא).
Rather, in a man, from the side of the tree of good and evil (אֶלָּא בְּבַר נָשׁ מִסִּטְרָא דְּאִילָנָא דְּטוֹב וָרָע), there is the evil inclination - the serpent (תַּמָּן יֵצֶר הָרָע, נָחָשׁ). At the time when a man has a good wife, in all good deeds, of whom it is said: A woman of valor is the crown of her husband (בְּזִמְנָא דְּאִית לְבַּר נָשׁ אִתְּתָא שַׁפִּירָא, בְּכָל עוֹבָדִין טָבִין, דְּאִתְּמַר בָּהּ אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ) (Proverbs 12), the evil inclination has jealousy (יִצֶּר הָרָע אִית לֵיהּ קִנְאָה). Like we found, a man is jealous over his wife, until he persuades her and causes her death (כְּגַוְונָא דְּאַשְׁכַּחְנָא דְּקַנֵּי אָדָם עַל אִנְתְּתֵיהּ, עַד דְּפַתֵּי לָהּ, וְגָרַם לָהּ מִיתָה). And at times he rules over her through sins, and defiles her, and she is made carcass (וּלְזִמְנִין שַׁלִּיט עָלָהּ בְּחוֹבִין, וּמְסָאַב לָהּ, וְהָא אִתְעָבִידַת נְבֵלָה). And the evil inclination, from his right side, his grade is that of Yishma‘el, called serpent (וְיִצֶּר הָרָע, מִסִּטְרָא דִּימִינָא, דִּילֵיהּ, דַּרְגָּא דְּיִשְׁמָעֵאל, אִתְקְרֵי נָחָשׁ). And from his left side, his grade is that of Esav, Samael, called dog, the appointed one of Gehinnom, who cries “Hav, Hav” [Give, Give] (וּמִסִּטְרָא דִּשְׂמָאלָא, דַּרְגֵּיהּ דְּעֵשָׂו סָמָאֵ״ל, אִתְקְרֵי כֶּלֶב, מְמָנָא דְּגֵיהִנָּם, דְּצּוֹוֵחַ הַב הַב).
This is what is written: The leech has two daughters, Give, Give p1-17(הֲדָא הוּא דִכְתִּיב לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב) (Proverbs 30). And his will is to consume the soul with impurity, in his fire, Gehinnom (וּבִרְעוּתָא דִּילֵיהּ לְמֵיכַל נִשְׁמְתָא מִסְאֲבָא, בְּנוּרָא דִּילֵיהּ, גֵּיהִנָּם). And a spirit of jealousy passes over him, and he is jealous of his wife in truth, and she was defiled (וְעָבַר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת אִשְׁתּוֹ בִּקְשׁוֹט, וְהִיא נִטְמָאָה).
And because of her it is said (וּבְגִינָהּ אִתְּמַר), “And the daughter of a man, a Kohen” p1-18(וּבַת אִישׁ כֹּהֵן), this is Micha’el (דָּא מִיכָאֵל), “when she begins to stray, she desecrates her father-by fire she shall be burned” (כִּי תֵּחֵל לִזְנוֹת אֶת אָבִיהָ הִיא מְחַלֶּלֶת בָּאֵשׁ תִּשָּׂרֵף) (Leviticus 21). And there that pollution is burned p1-19(וְתַמָּן אִתּוֹקְדַת הַהִיא זוּהֲמָא), and she is whitened from it (וְאִתְלַבְּנַת אִיהִי מִנֵּיהּ), like silver that is whitened in fire (כַּכֶּסֶף דְּאִתְלַבַּן בְּנוּרָא), and that lead of pollution is burned (וְהַהִיא עוֹפֶרֶת דְּזוּהֲמָא אִתּוֹקַד), and becomes dust (וְאִתְעָבִיד עָפָר), and perishes (וְאִתְאֲבִיד).
In this manner with Yisrael (כְּגַוְונָא דָּא בְּיִשְׂרָאֵל), when they desecrate the Orayta (כַּד אִינּוּן מְחַלְּלִין אוֹרַיְיתָא), Kudsha Berikh Hu brings them into the exile of the children of Esav and the children of Yishma’el (קוּדְשָׁא בְּרִיךְ הוּא יֵיעוּל לוֹן בְּגָלוּתָא דִּבְנֵי עֵשָׂו וּבְנֵי יִשְׁמָעֵאל), under their subjugation (תְּחוֹת שִׁעְבּוּדָא דִּלְהוֹן), whose grades are Dog and Serpent p1-20(דְּדַרְגַּיְיהוּ כֶּלֶ״ב וְנָחָ״שׁ). And they are judged there (וְאִתְּדָנוּ תַּמָּן), and through them they are purified, and whitened, and refined like the refining of silver and like the testing of gold (וּבְהוֹן יִתְבָּרְרוּ וְיִתְלַבְּנוּ וְיִצּוֹרְפוּ כִּצְּרוֹף הַכֶּסֶף וְכִבְחוֹן הַזָּהָב). As it is written: “And I will refine them like one refines silver, and I will test them as one tests gold” (הֲדָא הוּא דִכְתִיב וּצְּרַפְתִּים כִּצְּרֹף אֶת הַכֶּסֶף וּבְחַנְתִּים כִּבְחֹן אֶת הַזָּהָב) (Zechariah 13).
Until it is fulfilled in them: “Though your sins be as scarlet, they shall become white as snow” (עַד דְּיִתְקַיֵּים בְּהוּ אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ) (Isaiah 1). And the Tree of Good and Evil p1-21(וְאִילָנָא דְּטוֹב וָרָע), concerning it is said: “And Hashem showed him a tree, and he cast it into the waters, and the waters were made sweet” p1-22(בְּגִינֵיהּ אִתְּמַר וַיּוֹרֵהוּ יְיָ עֵץ וַיַּשְׁלֵךְ אֶל הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם) (Exodus 15). Because Yisrael were with the Erev rav (בְּגִין דַּהֲווֹ יִשְׂרָאֵל עִם עֵרֶב רַב), all were the Tree of Good and Evil (כֻּלְּהוּ הֲווֹ אִילָנָא דְּטוֹב וָרָע). And therefore, half of it was sweet from the right side (וְעַל דָּא חֶצְּיוֹ מָתוֹק מִסִּטְרָא דִּימִינָא), and half of it was bitter from the left side (וְחֶצְּיוֹ מַר מִסִּטְרָא דִּשְׂמָאלָא). And in the time when the Erev rav caused Yisrael to sin (וּבְזִמְנָא דְּעֵרֶב רַב הֲווֹ מַחֲטִיאִין לוֹן לְיִשְׂרָאֵל), it was as though they were all from the side of Evil (הֲוִי כְּאִילּוּ הֲווֹ כֻּלְּהוּ מִסִּטְרָא דְּרָע). And the waters were turned entirely bitter (וּמַיָא אִתְהַדְרָא כֻּלְּהוּ מְרִירִין), like that bitter tree in the waters (כְּהַהוּא עֵץ מַר בְּמַיָּא). As it is written: “And they came to Marah, and they could not drink the waters of Marah, for they were bitter” (הֲדָא הוּא דִכְתִיב וַיָבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתּוֹת מַיִם מִמָּרָה כִּי מָרִים הֵם) (Exodus 15).
And this bitter tree (וְהַאי עֵץ מַר), it is like the trial of the Sotah (אִיהוּ כְּגַוְונָא דְּנִסְיוֹנָא דְּסוֹטָה). If she strayed under her husband (אִי סָטַת תְּחוֹת בַּעְלָהּ), those waters which they gave her to drink became bitter (אִינּוּן מַיִין דְּאַשְׁקְיָּין לָהּ אִתְהֲדָרוּ מְרִירִין), and with them her belly swelled and her thigh fell (וּבְהוֹן וְצָּבְתָה בִטְנָהּ וְנָפְלָה יְרֵיכָהּ). But if she did not stray (וְאִי לָא סָטַת), what is written? “She shall be cleared and shall conceive seed” (מַה כְּתִיב וְנִקְּתָה וְנִזְרְעָה זָרַע), and she will bear a child (וְאוֹלִידַת בַּר). So too here, “and the waters were sweetened” (אוּף הָכָא וַיִמְתְּקוּ הַמָּיִם).
In this manner, it will be made as a trial for Yisrael in the final redemption (כְּגַוְונָא דָּא יִתְעֲבִיד לְנַסְּאָה לוֹן לְיִשְׂרָאֵל בְּפוּרְקָנָא בַּתְרַיְיתָא).p1-23 As it is written: “Many shall be purified, and made white, and refined” (הֲדָא הוּא דִכְתִיב יִתְבָּרְרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים) (Daniel 12), those who are from the side of Good (דְּאִינּוּן מִסִּטְרָא דְּטוֹב), and they stand in the trial (וְקַיְימִין בְּנִסְיוֹנָא). And the wicked shall act wickedly, those from the side of Evil (וְהִרְשִׁיעוּ רְשָׁעִים אִינּוּן מִסִּטְרָא דְּרַע), and it shall be fulfilled concerning them: “And unto the land of Yisrael they shall not come” (וְיִתְקַיֵּים בְּהוֹן וְאֶל אַדְמַת יִשְׂרָאֵל לֹא יָבֹאוּ), and He shall slay them (וְקָטִיל לוֹן) (Ezekiel 13).
“And the wise shall understand” (וְהַמַשְׂכִּילִים יָבִינוּ), from the side of Binah (מִסִּטְרָא דְּבִינָה), which is the Tree of Life (דְּאִיהוּ אִילָנָא דְּחַיִּי). Concerning them it is said (בְּגִינַיְיהוּ אִתְּמַר): “And the wise shall shine like the brightness of the firmament” (וְהַמַשְׂכִּילִים יַזְהִירוּ כְּזוֹהַר הָרָקִיעַ), With this composition of yours, which is the book of the Zohar (בְּהַאי חִבּוּרָא דִּילָךְ דְּאִיהוּ סֵפֶר הַזֹּהַר), from the radiance of the Supernal Imma, Teshuvah (מִן זוֹהֲרָא דְּאִימָא עִלָּאָה תְּשׁוּבָה) (Daniel 12). In these, no trial is necessary p1-24(בְּאִלֵּין לָא צָּרִיךְ נִסָּיוֹן). And because Yisrael are destined to taste from the Tree of Life, which is this Book of the Zohar (וּבְגִין דַּעֲתִידִין יִשְׂרָאֵל לְמִטְעַם מֵאִילָנָא דְּחַיִּי דְּאִיהוּ הַאי סֵפֶר הַזֹּהַר), they shall go forth by it from exile with mercy p1-25(יִפְּקוּן בֵּיהּ מִן גָּלוּתָא בְּרַחֲמֵי). And it shall be fulfilled in them (וְיִתְקַיֵּים בְּהוֹן): “Hashem alone shall guide them, and there is no strange god with Him” (יְיָ בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר) (Deuteronomy 32). And the Tree of Good and Evil (וְאִילָנָא דְּטוֹב וָרָע), which is prohibition and permission, impurity and purity (דְּאִיהוּ אִיסוּר וְהֶיתֵּר טוּמְאָה וְטָהֳרָה), shall not rule over Yisrael any more (לָא שַׁלְטָא עַל יִשְׂרָאֵל יַתִּיר). For our sustenance shall not be, except from the side of the Tree of Life (דְּהָא פַּרְנָסָה דִּילָן לָא לִיהֱוִי אֶלָּא מִסִּטְרָא דְּאִילָנָא דְּחַיִּי), where there is neither difficulty from the side of Evil (דְּלֵית תַּמָּן לָא קַשְׁיָא מִסִּטְרָא דְּרַע), nor division from the spirit of impurity (וְלָא מַחֲלוֹקֶת מֵרוּחַ הַטוּמְאָה). As it is written: “And I will cause the spirit of impurity to pass from the land” (דִכְתִיב וְאֶת רוּחַ הַטוּמְאָה אַעֲבִיר מִן הָאָרֶץ) (Zechariah 13).
That the Torah scholars should not be sustained from the Unlearned (דְּלָא יִתְפַּרְנְסוּן תַּלְמִידֵי חֲכָמִים מֵעַמֵּי הָאָרֶץ), but only from the side of Good (אֶלָּא מִסִּטְרָא דְּטוֹב), who eat purity, kosher, permitted (דְּאָכְלִין טָהֳרָה כָּשֵׁר הֵיתֶּר), and not from the Erev rav (וְלָא מֵעֵרֶב רַב), who eat impurity, invalid, forbidden (דְּאָכְלִין טוּמְאָה פָּסוּל אִיסוּר). For they are defiled, who defile themselves with a menstruant, maidservant, gentile harlot (דְּאִינּוּן מְסָאֲבִין דִּמְסָאֲבִין גַּרְמַיְיהוּ בְּנִדָּה שִׁפְחָה גוֹיָה זוֹנָה).
For they are the children of Lilith (בְּגִין דְּאִינּוּן בְּנוֹי דְּלִילִית), who is a menstruant, maidservant, gentile harlot (דְּאִיהִי נִדָּה שִׁפְחָה גוֹיָה זוֹנָה), and they return to their root (חַזְרִין לְשָׁרְשַׁיְיהוּ). And concerning them it is said: “From the root of a serpent shall come forth a viper” (וְעָלַיְיהוּ אִתְּמַר כִּי מִשֹּׁרֶשׁ נָחָשׁ יִצֵּא צֶּפַע) (Isaiah 14). And in the time that the Tree of Good and Evil rules (וּבְזִמְנָא דְּאִילָנָא דְּטוֹב וָרָע שַׁלְטָא), which is mundane purity and mundane impurity (דְּאִיהוּ חוּלִין דְּטַהֲרָה וְחוּלִין דְּטוּמְאָה), for the Sages who are like Sabbaths and festivals (אִינּוּן חֲכָמִים דְּדַמְיָין לְשַׁבָּתוֹת וְיוֹם טוֹב), have nothing except what those secular ones give them (לֵית לוֹן אֶלָּא מַה דְּיָהֲבִין לוֹן אִינּוּן חוּלִין). As with the Sabbath, which has nothing except what is prepared for it on weekdays (כְּגַוְונָא דְּיוֹם הַשַּׁבָּת דְּלֵית לֵיהּ אֶלָּא מַה דִּמְתַקְּנִין לֵיהּ בְּיוֹמֵי דְּחוֹל). And in the time that the Tree of Life rules p1-26(וּבְזִמְנָא דְּשַׁלְטָא אִילָנָא דְּחַיִּי), the Tree of Good and Evil is subdued (אִתְכַּפְיָיא אִילָנָא דְּטוֹב וָרָע). And the Unlearned shall have nothing, except what the Torah scholars give them (וְלָא יְהֵא לְעַמֵי הַאָרָצוֹת אֶלָּא מַה דְּיָהֲבִין לוֹן תַּלְמִידֵי חֲכָמִים). And they shall be subdued under them (וְאִתְכַּפְיָין תְּחוֹתַיְיהוּ), and it will be as though they were not in the world at all (וּכְאִלּוּ לָא הֲווֹ בְּעָלְמָא). And thus prohibition and permission (וְהָכִי אִיסוּר וְהֶיתֵּר), impurity and purity (טוּמְאָה וְטַהֲרָה), are not removed from the Unlearned p1-27(לָא אִתְעַבָּר מֵעַמֵּי הָאָרֶץ). For from their side (דְּמִסִּטְרַיְיהוּ), there is no difference between exile and the days of Mashiach (לֵית בֵּין גָּלוּתָא לִימוֹת הַמָּשִׁיחַ), except the subjugation of kingdoms alone (אֶלָּא שִׁעְבּוּד מַלְכִיּוֹת בִּלְבַד).
For they do not taste from the Tree of Life (דְּאִינּוּן לָא טַעֲמִין מֵאִילָנָא דְּחַיִּי). And they will be required to study the Mishnah (וְצָּרִיךְ לוֹן מַתְנִיתִין), in prohibition and permission, impurity and purity (בְּאִיסוּר וְהֵיתֵר טוּמְאָה וְטָהֳרָה). But they shall be despised p1-28(אֶלָּא יִהוֹן מְבוּזִים), before the Torah scholars (קֳדָם תַּלְמִידֵי חֲכָמִים), like darkness before light (כְּגַוְונָא דַּחֲשׁוֹכָא קַמֵּי נְהוֹרָא). For the Erev rav are the Unlearned (דְּעֵרֶב רַב אִינּוּן עַמֵּי הָאָרֶץ), they are darkness (אִינּוּן חֲשׁוּכִין). And they are not called Yisrael (וְלָא אִתְקְרִיאוּ יִשְׂרָאֵל), but hired servants for Yisrael (אֶלָּא עַבְדִּין זְבִינִין לְיִשְׂרָאֵל), for they are like beasts (בְּגִין דְּאִינּוּן כִּבְעִירִין). And behold it has been established (וְהָא אוּקְמוּהָ). And Yisrael are called Adam (וְיִשְׂרָאֵל אִתְקְרִיאוּ אָדָם). And from where is it known (וּמִנַיִן), that there are in them beasts and man (דְּאִית בְּהוֹן בְּעִירָא וְאָדָם)? As it is written (הֲדָא הוּא דִכְתִיב): “And you, My flock, the flock of My pasture, you are man” (וְאַתֵּן צֹּאנִי צֹּאן מַרְעִיתִי אָדָם אַתֶּם) (Ezekiel 34). “And you, My flock, the flock of My pasture” (וְאַתֵּן צֹּאנִי צֹּאן מַרְעִיתִי), these are the Unlearned, the good ones (אִינּוּן עַמֵּי הָאָרֶץ טָבִין), from the side of Good (מִסִּטְרָא דְּטוֹב). “You are man” (אָדָם אַתֶּם), these are the Torah scholars (תַּלְמִידֵי חֲכָמִים). And in this verse also it hints (וּבִקְרָא דָּא נָמֵי רָמִיז לֵיהּ): “If only My people would hearken to Me, Yisrael would walk” (לוּ עַמִּי שׁוֹמֵעַ לִי יִשְׂרָאֵל וְגוֹ׳) (Psalms 81). After He said “My people” (בָּתַר דְּאָמַר עַמִּי), why did He say “Yisrael” (אֲמַאי קָאָמַר יִשְׂרָאֵל)? Rather “My people”: these are the Unlearned (אֶלָּא עַמִּי עַמֵּי הָאָרֶץ). “Yisrael”: these are the Torah scholars (יִשְׂרָאֵל תַּלְמִידֵי חֲכָמִים). And concerning them it is said (וּבְגִינַיְיהוּ אִתְּמַר): “And the children of Yisrael went out with a high hand” (וּבְנֵי יִשְׂרָאֵל יוֹצְּאִים בְּיָד רָמָה) (Exodus 14).
As in this manner He separated them (כְּגַוְונָא דְּפָלִיג לוֹן), Kudsha Berikh Hu at Mount Sinai p1-29(קוּדְשָׁא בְּרִיךְ הוּא בְּטוּרָא דְּסִינַי), so shall He separate them in the final redemption (הָכִי פָּלִיג לוֹן בְּפוּרְקָנָא בַּתְרַיְיתָא). For Yisrael, concerning whom it is said (דְּיִשְׂרָאֵל דְּאִתְּמַר בְּהוֹן): “And the children of Yisrael went up armed out of Egypt” (וַחֲמוּשִׁים עָלוּ בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְּרָיִם) (Exodus 13). From the side of the Tree of Life (מִסִּטְרָא דְּאִילָנָא דְּחַיִּי), which are fifty years of Yovel (דְּאִינּוּן נ׳ שְׁנִין דְּיוֹבְלָא). Of them it is said (אִתְּמַר בְּהוֹן): “These shall go up to the mountain” (הֵמָּה יַעֲלוּ בָהָר) (Exodus 19). And of them (וּבְהוֹן): And the angel of the Elohim journeyed (וַיִּסַּע מַלְאַךְ הָאֱלֹהִים), who was going before the camp of Yisrael (הַהוֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל) (Exodus 14). And concerning them it was said (וְלוֹן אִתְּמַר), “And I bore you on eagles’ wings” (Exodus 19) (וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים), for they are the Clouds of Glory (דְּאִינּוּן עֲנָנֵי כָּבוֹד). “And I brought you to Me” (וָאָבִיא אֶתְכֶם אֵלָי). And the Children of Yisrael go out with an uplifted hand (וּבְנֵי יִשְׂרָאֵל יוֹצְּאִים בְּיָד רָמָה); so shall it be for the Torah scholars, with all this honor (הָכִי יָפִיק לְתַּלְמִידֵי חֲכָמִים, בְּכָל הַאי יְקָר). And as it is said of the Unlearned from the side of Good (וּכְגַוְונָא דְּאִתְּמַר בְעַמֵי הָאָרֶץ מִסִּטְרָא דְּטוֹב): “And they stood at the foot of the mountain” (וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר) (Exodus 19). So shall they be in the final redemption (הָכִי יְהוֹן בְּמַפְּקָנָא בַּתְרַיְיתָא), under the Torah scholars (תְּחוֹת תַּלְמִידֵי חֲכָמִים), like a servant walking at his master’s horse (כְּעַבְדָא דְּאָזִיל לְרַגְלַיָּא דְּסוּסְיָא דְּמָארֵיהּ). As He said at the foot of the mountain (וּכְגַוְונָא דְּאָמַר לוֹן בְּתַחְתִּית הָהָר): “If you accept My Torah, good; if not, there shall be your burial” (אִם תְּקַבְּלוּ תוֹרָתִי מוּטָב וְאִם לָאו שָׁם תְּהֵא קְבוּרַתְכֶם). So shall it be said in the final redemption (הָכִי יִימָּא בְּמַפְּקָנוּ פּוּרְקָנָא בַּתְרַיְיתָא): “If you accept upon yourselves the Torah scholars p1-30(אִם תְּקַבְּלוּן עֲלֵיכוֹן תַּלְמִידֵי חֲכָמִים), in the redemption of exile (בְּמַפְּקָנוּ דְּגָלוּתָא), like a man riding on a horse with his servant attending him (כְּאָדָם דְּרָכִיב עַל סוּסְיָא וְעַבְדָא דִּמְשַׁמֵּשׁ לֵיהּ), good (מוּטָב). But if not, there shall be your burial in exile (וְאִם לָאו תַּמָּן תְּהֵא קְבוּרַתְכֶם בְּגָלוּתָא).” And the Erev rav, as it is said of them p1-31(וְעֵרֶב רַב כְּגַוְונָא דְּאִתְּמַר בְּהוֹן): “And the people saw, and trembled, and stood from afar” (וַיַּרְא הָעָם וַיָּנוּעוּ וַיַּעַמְדוּ מֵרָחוֹק) (Exodus 20). So shall they be far from redemption (הָכִי יְהוֹן רְחִיקִין מִן פּוּרְקָנָא), and they shall see the Torah scholars (וְיִחְמוּן לְתַּלְמִידֵי חֲכָמִים), and the holy nation in all this glory (וּלְעַמָא קַדִּישָׁא בְּכָל הַאי יְקָר), while they remain far from them (וְאִינּוּן רְחִיקִין מִינַּיְיהוּ). And if they wish to join with them (וְאִי בָּעוּ לְאִתְחַבְּרָא בַּהֲדַיְיהוּ), what is written of them? (מַה כְּתִיב בְּהוּ): “No hand shall touch it, for he shall surely be stoned or surely shot” (לֹא תִגַּע בּוֹ יָד כִּי סָקוֹל יִסָּקֵל אוֹ יָרֹה יִיָּרֶה) (Exodus 19). At that time it shall be fulfilled in Yisrael (בְּהַהוּא זִמְנָא יִתְקַיֵּים בְּיִשְׂרָאֵל): “Hashem alone shall guide them, and no strange god is with Him” (יְיָ בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר) (Deuteronomy 32).
And behold it has been established (וְהָא אוּקְמוּהָ): converts are not accepted in the days of Mashiach (אֵין מְקַבְּלִין גֵּרִים לִימוֹת הַמָּשִׁיחַ). “And the wicked shall be silent in darkness” (וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמוּ) (I Samuel 2) - these are the Erev rav (אִינּוּן עֵרֶב רַב). And therefore the prophet said of them (וּבְגִין דָּא אָמַר נְבִיאָה עָלַיְיהוּ): “And to the land of Yisrael they shall not come” (וְאֶל אַדְמַת יִשְׂרָאֵל לֹא יָבֹאוּ) (Ezekiel 13). Eliyahu said, Ra‘aya Meheimna p1-32(אָמַר אֵלִיָּהוּ רַעְיָא מְהֵימְנָא):
Now is the time to ascend above (הָא שַׁעֲתָא אִיהִי לְסַלְּקָא לְעֵילָּא), with your word, Imma, You (בְּאוֹמָאָה אִימָּא אַנְתְּ), for because of you I desire to ascend (דְּהָא בְּגִינָךְ אֲנָא בָּעֵי לְסַלְּקָא). For Kudsha Berikh Hu has given me permission (דְּיָהִיב לִי קוּדְשָׁא בְּרִיךְ הוּא רְשׁוּ), to be revealed to you in your prison (לְאִתְגַּלְיָיא לָךְ בְּבֵית אֲסוּרִים דִּילָךְ), in your grave (בִּקְבוּרָה דִּילָךְ), and to do good with you (וּלְמֶעְבַּד עִמָּךְ טִיבוּ), for you are wounded in the sins of the people (דְּאַנְתְּ מְחוֹלָל בְּחוֹבִין דְּעַמָּא). As it is written (הֲדָא הוּא דִכְתִיב): “And He was wounded for our transgressions” (וְהוּא מְחוֹלָל מִפְּשָׁעֵינוּ) (Isaiah 53).
Ra‘aya Meheimna said to him (אָמַר לֵיהּ רַעְיָא מְהֵימְנָא): By your word, in the name of YHVH (בְּאוֹמָאָה עֲלָךְ בִּשְׁמָא דִּיְדוָֹ״ד), do not delay with all your power (לָא תְּאַחֵר בְּכָל יְכוֹלְתָּךְ), for I am in much suffering (דְּהָא אֲנָא בְּצַּעֲרָא סַגֵּי). “And he looked this way and that way, and saw there was no man” (וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ) (Exodus 2), to help me (עוֹזִר לִי), to bring me out of this suffering (לְאַפָּקָא לִי מֵהַאי צַּעֲרָא). In this grave it is said of me (בְּהַאי קְבוּרָה דְּאִתְּמַר עָלַי): “And He made His grave with the wicked” (וַיִּתֵּן אֶת הָרְשָׁעִים קִבְרוֹ) (Isaiah 53). And they did not recognize me (וְלָא אִשְׁתְּמוֹדְעָן בִּי). And I am considered in their eyes (וַאֲנִי חָשִׁיב בְּעֵינַיְיהוּ), as among the Erev rav of the wicked (בֵּין עֵרֶב רַב רַשִׁיעֲיָיא). Like a dead dog that stinks among them (כְּכֶּלֶב מֵת דְּסָּרַח בֵּינַיְיהוּ). For “the wisdom of the scribes stinks among them” (דְּחָכְמַת סוֹפְרִים תִּסְרַח בֵּינַיְיהוּ), in every city and city (בְּכָל קַרְתָּא וְקַרְתָּא), and in every place where Yisrael are scattered among them (וּבְכָל אֲתָר דְּיִשְׂרָאֵל מְפוּזָרִין בֵּינַיְיהוּ), among their kings (בֵּין מַלְכְּוָון). And the Erev rav rulers have risen over Yisrael (וְאִתְהַדְּרוּ אִינּוּן עֵרֶב רַב רַעְיָין עַל יִשְׂרָאֵל). The Flock of Kudsha Berikh Hu (עָאנָא דְקוּדְשָׁא בְּרִיךְ הוּא), for it is said of them (דְּאִתְּמַר בְּהוּ): “And you, My flock, the flock of My pasture, you are man” (וְאַתֵּן צֹּאנִי צֹּאן מַרְעִיתִי אָדָם אַתֶּם) (Ezekiel 34).
And they have no power to do good with the Torah scholars p1-33(וְלֵית לוֹן יְכוֹלֶת לְמֶעְבַּד טִיבוּ עִם תַּלְמִידֵי חֲכָמִים). And men of valor and fearers of sin (וְאַנְשֵׁי חַיִל וְיִרְאֵי חֵטְא), go around from city to city and are not shown favor (מְסוֹבְבִים מֵעִיר לָעִיר וְלֹא יְחוֹנָנוּ). And they are excommunicated by the Erev rav from among them (וּמַחֲרִימִין עֵרֶב רַב בֵּינַיְיהוּ). And they do not give them in many places except a fixed portion (וְלָא יַהֲבִין לוֹן בְּאַתְרִין סַגִּיאִין אֶלָּא דָּבָר קָצּוּב), so that there will not be sustenance for their downfall (דְּלָא יְהֵא תְּקוּמָה לִנְפִילוּ דִּלְהוֹן), even for the life of an hour (וַאֲפִילּוּ חַיִּי שָׁעָה). And all Sages and men of valor and fearers of sin (וְכָל חֲכָמִים וְאַנְשֵׁי חַיִל וְיִרְאֵי חֵטְא), are in suffering, in straits, in sorrow (בְּצַּעֲרָא בְּדוֹחֲקָא בְּיַגוֹנָא), and are reckoned as dogs (חֲשִׁיבִין כִּכְלָבִים). “The sons esteemed as fine gold-how are they reckoned as earthen pots, the work of the hands of the potter, at the head of every street” (בָּנִים הַמְסוּלָאִים בַּפָּז אֵיכָה נֶחְשְׁבוּ לְנִבְלֵי חֶרֶשׂ בְּרֹאשׁ כָּל חוּצּוֹת) (Micah 4). For they do not find lodging among them (דְּלָא אַשְׁכָּחוּ אַכְסַנְיָא בֵּינַיְיהוּ).
And those Erev rav (וְאִינּוּן עֵרֶב רַב), they are wealthy (אִינּוּן עֲתִירִין), at ease, in joy, without suffering, without sorrow at all (בְּשַׁלְוָה בְּחֶדְוָוא בְּלָא צַּעֲרָא בְּלָא יְגוֹנָא כְּלָל). Robbers, masters of bribes (גַּזְלָנִין מָארֵי שׁוֹחַד), who are judges and leaders of the people (דְּאִינּוּן דַּיָּינִין רֵישֵׁי עַמָּא). “For the earth was filled with violence before them” (כִּי מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם) (Bereshit 6). Of them it is said: “Her adversaries have become the head” (עָלַיְיהוּ אִתְּמַר הָיוּ צָּרֶיהָ לְרֹאשׁ) (Lamentations 1). By your word, a second time (בְּאוֹמָאָה עָלָךְ זִמְנָא תִּנְיָינָא), by the life of Hashem Tzeva’ot, Elohei Yisrael, Who dwells between the Keruvim (בְּחַי יְיָ צְּבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יוֹשֵׁב הַכְּרוּבִים): that all these words shall not fall from your mouth (דְּכָל אִלֵּין מִלִּין לָא יִפְּלוּן מִפּוּמָךְ), to the utmost of your power to speak them before Kudsha Berikh Hu (בְּכָל יְכָלְתָּךְ לְמַלְּלָא בְּהוֹן קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), and to show their affliction (וּלְאַחְזָאָה דּוֹחֲקָא דִּלְהוֹן). Until here, Ra‘aya Meheimna (עַד כָּאן רַעְיָא מְהֵימְנָא).
‘Any man, any man, if his wife shall go astray…’” (אִישׁ אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ וְגוֹ׳) (Numbers 5). What is this regarding that? (מַאי הַאי לְגַבֵּי הַאי). Rather as it is written (אֶלָּא כְּמָה דִּכְתִּיב): “To commit a trespass against Hashem” (לִמְעוֹל מַעַל בַּיְיָ) (Numbers 5). Rabbi El'azar said (רִבִּי אֶלְעָזָר אָמַר): “Any man, any man” - what is “any man, any man”? (אִישׁ אִישׁ, מַאי אִישׁ אִישׁ). For surely with one it would have sufficed (דְּהָא בְּחַד סַגֵּי). But behold, it has been established (אֶלָּא הָא אוֹקְמוּהָ). However, “any man, any man” implies a man who is a man (אֲבָל אִישׁ אִישׁ, מַשְׁמַע אִישׁ דְּאִיהוּ אִישׁ). And it fulfills the verse as it is written: “Drink waters from your own cistern…” (וְקִיֵּים קְרָא דִּכְתִיב שְׁתֵה מַיִם מִבּוֹרֶךָ וְגוֹ׳) (Proverbs 5). Then he is a man in the world (כְּדֵין הוּא אִישׁ בְּעָלְמָא), a man with respect to his wife (אִישׁ לְגַבֵּי אִתְּתֵיהּ). And she has committed a trespass against him (וּמָעֲלָה בוֹ מָעַל) - behold, with one it would suffice (הָא בְּחַד סַגֵּי). Why then two? (אֲמַאי תְּרֵי). Rather, one above and one below (אֶלָּא חַד לְעֵילָּא וְחַד לְתַתָּא). One with Knesset Yisrael (חַד לִכְּנֶסֶת יִשְׂרָאֵל), and one with her husband (וְחַד לְבַעְלָהּ). Therefore it is written: “And the man shall bring his wife” (בְּגִין כַּךְ וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ).
Why to the Kohen? (אֲמַאי אֶל הַכֹּהֵן). The mystery of the matter (רָזָא דְּמִלָּה): because the Kohen is the shoshvina (Escort) (שׁוּשְׁבִינָא) of the Matronita (מַטְרוֹנִיתָא). Here it is necessary to look (הָכָא אִית לְאִסְתַּכְּלָא): behold it is written (הָא כְּתִיב): “And he shall slaughter the bullock” (וְשָׁחַט אֶת בֶּן הַבָּקָר) (Leviticus 1). Another shall slaughter (וְשָׁחַט אַחֲרָא), but not the Kohen (וְלָאו כַּהֲנָא). For the Kohen is forbidden to do so in judgment (דְּכַהֲנָא אָסִיר לֵיהּ בְּדִינָא), so as not to blemish that place which he holds (בְּגִין דְּלָא יַפְגִּים הַהוּא אֲתָר דְּאָחִיד בֵּיהּ). And yet you say: “And the man shall bring his wife to the Kohen” (וְאַתְּ אַמְרַת, וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן), to judge her case (לְמֵידָן דִּינָהָא).
Rather, surely the Kohen is fitting for this (אֶלָּא וַדַּאי כַּהֲנָא לְדָא חֲזֵי), because he is the escort of the Matronita (בְּגִין דְּאִיהוּ שׁוּשְׁבִינָא לְמַטְרוֹנִיתָא). And all the women of the world are blessed (וְכָל נְשֵׁי עָלְמָא מִתְבָּרְכָן) - some say: united (נ״א אִתְאַחֲדַת) - in Knesset Yisrael (בִּכְּנֶסֶת יִשְׂרָאֵל). And therefore the woman below is blessed with seven blessings (וְעַל דָּא אִתְּתָא דִּלְתַּתָּא מִתְבָּרְכָא בְּשֶׁבַע בְּרָכוֹת), which are held in her through Knesset Yisrael (דַּאֲחִידַת בָּהּ בִּכְנֶסֶת יִשְׂרָאֵל). And the Kohen stands to rectify the matters of the Matronita (וְכַהֲנָא קָאִים לְאַתְקְנָא מִלֵּי דְּמַטְרוֹנִיתָא), and to look into all that is necessary (וּלְעַיְּינָא בְּכָל מַה דְּאִצְטְרִיךְ).
Therefore, the Kohen for this, and not another (בְּגִין כַּךְ כַּהֲנָא לְדָא, וְלָא אַחֲרָא). And if you say that he performs judgment (וְאִי תֵּימָא דְּאִיהוּ עָבִיד דִּינָא), it is not so (לָאו הָכִי). Rather, to increase peace in the world he strives in this (אֶלָּא לְאַסְגָּאָה שְׁלָמָא בְּעָלְמָא קָא אִשְׁתָּדַּל בְּהַאי), and to increase Chesed (וּלְאַסְגָּאָה חֶסֶד). For if that woman is found meritorious (דְּאִי הַהִיא אִתְּתָא אִשְׁתְּכַחַת זַכָּאָה), the Kohen increases peace in them (כַּהֲנָא אַסְגֵּי שְׁלָמָא בְּהוּ). And not only this, but she conceives a male child (וְלֹא עוֹד אֶלָּא דְּמִתְעַבְּרָא בִּבְרָא דְּכַר), and peace is made through her (וְאִתְעָבִיד שְׁלָמָא עַל יְדֵיהּ). But if she is not found meritorious (וְאִי לָא אִשְׁתְּכַחַת זַכָּאָה), he does not perform judgment (אִיהוּ לָא עָבִיד דִּינָא). Rather that holy Name in which she lies and deceives (אֶלָּא הַהוּא שְׁמָא קַדִּישָׁא דְּאִיהִי קָא מְשַׁקְּרַת בֵּיהּ), He performs judgment (הוּא עָבִיד דִּינָא), and He examines her (וְהוּא בָּדִיק לָהּ).
Notes
Yahel Ohr on Zohar: The sons of Esau (דְּבְנֵי עֵשָׂו): This is the dog (כֶּלֶב). And the sons of Ishmael (וּבְנֵי יִשְׁמָעֵאל): This is the serpent (נָחָשׁ). Like the refining of silver, etc. (כְּצֵרוּף הַכֶּסֶף כו׳): Silver and gold (כֶּסֶף וְזָהָב), the right and the left of holiness (יְמִינָא וּשְׂמָאלָא דִּקְדוּשָׁה), and from them are clarified lead and dross of the other side (וּמִתְבָּרְרִין מִנְּהוֹן עוֹפֶרֶת וְסוּסְפִּיתָא דְּסִטְרָא אָחֳרָא).
Yahel Ohr on Zohar: In these, there is no need, etc. (בְּאֵלִּין לָא צָרִיךְ כו׳): For in the Tree of Life (דְּבְאִילָנָא דְחַיֵּי), “and the stranger,” etc., as above (וְהַזָּר כו׳ כַּנּ״ל), and there is no need for trial (וְאֵין צָרִיךְ נִסָּיוֹן), rather only in the Tree of Knowledge (אֶלָּא בְּעֵץ הַדַּעַת), the simple meanings of the Orayta (פְּשׁוּטִין דְּאוֹרַיְיתָא).
Ohr HaChammah on Zohar: And thus, prohibition and permission, etc. (וְהָכִי אִסּוּר וְהֶתֵּר וְכוּ׳): This is as explained (הַיְינוּ כִּדְפֵירֵשׁ), that no part of the Torah will be nullified, Heaven forbid (שֶׁלֹּא תִּתְבַּטֵּל חֵלֶק מִן הַתּוֹרָה חַס וְשָׁלוֹם), rather the judgments will remain in detail for those who need them (אֶלָּא שֶׁיִּהְיוּ הַדִּינִין בִּפְרָטוּת לַצְּרִיכִין אֲלֵיהֶם), and they will instruct them to the people of the land (וְיוֹרוּ אוֹתָם לְעַמֵּי הָאָרֶץ), among whom are found all the aspects in the world (שֶׁבֵּינֵיהֶם יִמָּצְאוּ כָּל בְּחִינוֹת שֶׁבָּעוֹלָם), and for them there is no difference between exile and the days of Mashiach except subjugation to the kingdoms alone (וְאֵין בֵּין גָּלוּת לִימוֹת הַמָּשִׁיחַ לָהֶם אֶלָּא שִׁעְבּוּד מַלְכֻיּוֹת בִּלְבַד), and the world continues according to its custom (וְעוֹלָם כְּמִנְהָגוֹ נוֹהֵג), only that they will have greater preparation to fulfill the Torah in prohibition and permission (רַק שֶׁיִּהְיֶה לָהֶם הֲכָנָה מְרֻבָּה לְקַיֵּם הַתּוֹרָה בְּאִסּוּר וְהֶתֵּר), and the secret will not be revealed to them (וְלֹא יִתְגַּלֶּה לָהֶם הַסּוֹד), and they will not have the sustenance that is drawn to those who engage in the secret (וְלֹא יִהְיֶה לָהֶם הַמָּזוֹן הַנִּשְׁפָּע לְמִתְעַסְּקִין בַּסּוֹד). And this is what is said, that they do not taste from the Tree of Life (וְזֶהוּ שֶׁאָמַר דְּאִינוּן לָא טָעֲמִין מֵאִילָנָא דְחַיֵּי), however Torah scholars will engage and delight in the attainment of the secrets of the Torah (אֲמָנָם תַּלְמִידֵי חֲכָמִים יִתְעַסְּקוּ וְיִשְׁתַּעַשְׁעוּ בְּהַשָּׂגַת סוֹדוֹת הַתּוֹרָה), and in the secret of the building of the Temple and its forms (וּבְסוֹד בִּנְיַן בֵּית הַמִּקְדָּשׁ וְצִיּוּרָיו), which are very many secrets (שֶׁהֵם סוֹדוֹת רַבִּים לְמְאֹד), as mentioned in the account of the child (כְּנִזְכָּר בְּעוּבְדָא דִּינוּקָא).
Ohr HaChammah on Zohar: Rather they will be despised, etc. (אֶלָּא יְהוֹן מְבוּזִין וְכוּ׳): That is to say, they will be subjugated under them (כְּלוֹמַר יִשְׁתַּעְבְּדוּ בָּהֶם), and they will be enslaved like the subjugation of Yetzirah to Atzilut (וִיהוֹן מְשׁוּעְבָּדִים כְּשִׁעְבּוּד הַיְצִירָה לַאֲצִילוּת), for each one is drawn after its root (כִּי כָּל אֶחָד יִמָּשֵׁךְ אַחַר שָׁרְשׁוֹ), and not that Torah scholars will need them, neither for themselves nor for others (וְלֹא שֶׁיִּצְטָרְכוּ תַּלְמִידֵי חֲכָמִים לֹא לָהֶם וְלֹא לְזוּלָתָם), because they are like ministering angels, benefiting from the Tree of Life (מִפְּנֵי שֶׁהֵם כְּמַלְאֲכֵי הַשָּׁרֵת נֶהֱנִים מֵעֵץ הַחַיִּים). Rather their subjugation is in elevation (אֶלָּא שִׁעְבּוּדָם בְּמַעֲלָה), that Torah scholars will rise above them (שֶׁיִּתְעַלּוּ עֲלֵיהֶם תַּלְמִידֵי חֲכָמִים), and they will honor them (וִיכַבְּדוּם), and they will receive from them the reception of the angel from the Sefirah (וִיקַבְּלוּ מֵהֶם קַבָּלַת הַמַּלְאָךְ מִן הַסְּפִירָה), and this is like darkness before the light (וְהַיְינוּ כְּחֹשֶׁךְ לִפְנֵי הָאוֹר). And this is also (וְהַיְינוּ נָמֵי): that while they are before Adam he moves them (דְּבְעוֹדָם לִפְנֵי אָדָם מְנִיעָם), for they are in the secret of the Tree of Knowledge of good (שֶׁהֵם בְּסוֹד עֵץ הַדַּעַת טוֹב), that is, the living creatures—lion, ox, eagle (דְּהַיְינוּ הַחַיּוֹת אַרְיֵה שׁוֹר נֶשֶׁר), and therefore they are subdued and enslaved under Torah scholars (וְלָכֵן הֵם כְּפוּיִים וּמְשׁוּעְבָּדִים תַּחַת תַּלְמִידֵי חֲכָמִים), who are “Adam you are” from the side of Atzilut (שֶׁהֵם אָדָם אַתֶּם מִצַּד הָאֲצִילוּת), the secret of Yod–Heh–Vav–Heh whose numerical value is Adam (סוֹד יו״ד ה״א וא״ו ה״א בְּגִימַטְרִיָּא אָדָם), which are the ten supernal Sefirot, the life of the living beings (שֶׁהֵם י״ס הָעֶלְיוֹנוֹת חַיּוֹת הַחַיּוֹת), and this is certainly light (וְהַיְינוּ אוֹר וַדַּאי).
Ohr HaChammah on Zohar: Like the manner that Kudsha Berikh Hu divided them (כְּגוּוְנָא דְּפָלִיג לוֹן קוּדְשָׁא בְּרִיךְ הוּא): It is possible that some of them engaged in this academy in those matters that they had in tradition from Yaakov Avinu (אֶפְשָׁר שֶׁקְּצָתָם עָסְקוּ בִּישִׁיבָה זוֹ בְּאוֹתָם הַדְּבָרִים שֶׁהָיָה לָהֶם בְּקַבָּלָה מִיַּעֲקֹב אָבִינוּ), and the academy continued until they went out of Egypt (וְנִמְשְׁכָה הַיְּשִׁיבָה עַד שֶׁיָּצְאוּ מִמִּצְרַיִם), and it necessitates that they were separated by virtue of their level (וְהִכְרִיחַ שֶׁהָיוּ נִבְדָּלִים מִצַּד מַעֲלָתָם), as it says “and armed,” in the language of fifty (כְּאוֹמֵר וַחֲמוּשִׁים לְשׁוֹן חֲמִשִּׁים), which is the secret of the Tree of Life, Tiferet from Binah, the בעלת fifty gates (דְּהַיְינוּ סוֹד עֵץ הַחַיִּים תִּפְאֶרֶת מִבִּינָה בַּעֲלַת חֲמִשִּׁים שְׁעָרִים), from which is freedom (שֶׁמִּשָּׁם הַחֵרוּת). And this is what he says afterward, “when the Yovel is drawn” (וְהַיְינוּ דְּקָאָמַר אַחַר כָּךְ בִּמְשֹׁךְ הַיּוֹבֵל), that is, when their measure is acting (דְּהַיְינוּ בִּהְיוֹת מִדָּתָם פּוֹעֶלֶת), they shall ascend the mountain (הֵמָּה יַעֲלוּ בָהָר), which is not so for the people of the land (מַה שֶׁאֵין כֵּן בְּעַמֵּי הָאָרֶץ), as it concludes, “and they stood at the bottom of the mountain” (כְּדְמַסִּיק וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר). And another proof (וְעוֹד רְאָיָה): “And the angel of God journeyed” (וּבְהוֹן אִתְּמַר וַיִּסַּע מַלְאַךְ הָאֱלֹהִים), that is, the Shekhinah (דְּהַיְינוּ שְׁכִינָה), and because their action is above the living beings in Atzilut (וּמִפְּנֵי שֶׁפְּעוּלָתָם לְמַעְלָה מֵהַחַיּוֹת בַּאֲצִילוּת), and this is “and I brought you to Me” literally (וְהַיְינוּ וָאָבִיא אֶתְכֶם אֵלַי מַמָּשׁ), and this is in the secret of Tiferet (וְהַיְינוּ בְּסוֹד הַתִּפְאֶרֶת), which is the secret of the high hand (שֶׁהוּא סוֹד יָד רָמָה), for from the side of Chesed it is the great hand (כִּי מִצַּד הַחֶסֶד יָד הַגְּדוֹלָה), and from the side of the left it is the strong hand (וּמִצַּד שְׂמֹאל יָד חֲזָקָה), and from the side of the middle pillar it is the high hand (וּמִצַּד עַמּוּדָא דְאֶמְצָעִיתָא יָד רָמָה). And the people of the land are from the side of good (וּבְעַמֵּי הָאָרֶץ מִסִּטְרָא דְּטוֹב), that is, that they will have a soul of the servant Metatron (דְּהַיְינוּ שֶׁיִּהְיֶה לָהֶם נְשָׁמָה דְעֶבֶד מֶטַּטְרוֹ״ן), they will not have a portion in evil (לֹא יִהְיֶה לָהֶם חֵלֶק בָּרָע), because the evil inclination will be nullified (מִפְּנֵי שֶׁיִּתְבַּטֵּל הַיֵּצֶר הָרָע), as it says, “and I will remove the heart of stone,” etc. (כְּאוֹמֵר וַהֲסִירוֹתִי אֶת לֵב הָאֶבֶן וְגוֹ׳). And upon them it is said, “and they stood at the bottom of the mountain” (וַעֲלֵיהֶם נֶאֱמַר וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר), for the mountain is Malchut (כִּי הָהָר הוּא מַלְכוּת), and these are below under the dominion of Metatron (וְאֵלּוּ הֵם לְמַטָּה תַּחַת שִׁלְטוֹן מֶטַּטְרוֹ״ן), like a parable: the master is one who has a soul of Atzilut (כְּמָשָׁל הָאָדוֹן הוּא מִי שֶׁיֵּשׁ לוֹ נְשָׁמָה דַּאֲצִילוּת), riding upon the Shekhinah in the secret of the chariot and the throne (רוֹכֵב עַל הַשְּׁכִינָה בְּסוֹד הַמֶּרְכָּבָה וְהַכִּסֵּא), which is the horse (דְּהַיְינוּ סוּסְיָא), and below the horse is the servant Metatron (וְלְמַטָּה מִן הַסּוּסְיָא הָעֶבֶד מֶטַּטְרוֹ״ן). If so (אִם כֵּן), these who are from the side of good (אֵלּוּ שֶׁהֵם מִסִּטְרָא דְּטוֹב), relative to those Torah scholars who are from the Tree of Life (כְּנֶגֶד אוֹתָם תַּלְמִידֵי חֲכָמִים שֶׁהֵם מֵאִילָנָא דְחַיֵּי), they are under the Torah scholars like a servant who goes at the feet of the horse of his master (הֵם תַּחַת תַּלְמִידֵי חֲכָמִים כְּעֶבֶד דְּאַזִיל לְרַגְלָא דְסוּסְיָא דְּמָארֵיהּ), and this is literally the secret of “the bottom of the mountain” (וְהוּא מַמָּשׁ סוֹד תַּחְתִּית הָהָר). “If you accept the Torah” (אִם תְּקַבְּלוּ אֶת הַתּוֹרָה): Because when they are at the bottom of the mountain, they draw sustenance from Atzilut (מִפְּנֵי שֶׁבִּהְיוֹתָם בְּתַחְתִּית הָהָר שׁוֹאֲבִים שֶׁפַע מִן הָאֲצִילוּת), and if they do not accept the Torah (וְאִם אֵינָם מְקַבְּלִים אֶת הַתּוֹרָה), that is, Tiferet and Malchut, the Written Torah and the Oral Torah (דְּהַיְינוּ תִּפְאֶרֶת וּמַלְכוּת תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה), behold they are rebels (הֲרֵי הֵם מוֹרְדִים), who do not want to accept the yoke of Atzilut (שֶׁאֵינָם רוֹצִים לְקַבֵּל עוֹל הָאֲצִילוּת), and behold they are in the shells that rebelled against their Master (וַהֲרֵי הֵם בַּקְּלִיפּוֹת שֶׁמָּרְדוּ בַּאֲדוֹנֵיהֶם), and life did not spread within them (וְלֹא נִתְפַּשְּׁטוּ בָּהֶם הַחַיִּים), and they are the secret of death (וְהֵם סוֹד הַמִּיתָה). If so, “at the bottom of the mountain” (אִם כֵּן שֶׁבְּתַחְתִּית הָהָר): Which are the external ones (שֶׁהֵם הַחִיצוֹנִים), there shall be your burial (תְּהֵא קְבוּרַתְכֶם), in the secret of death (בְּסוֹד הַמִּיתָה). And likewise The Holy One Blessed Be He will say to these about the Torah scholars (וְכֵן יֹאמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאֵלּוּ עַל תַּלְמִידֵי חֲכָמִים), that they draw sustenance from the soul of their Atzilut (שֶׁהֵם שׁוֹאֲבִים שֶׁפַע מִנִּשְׁמַת אֲצִילוּתָם), and they have no life except from Tiferet (וְאֵין לָהֶם חַיּוּת אֶלָּא מִתִּפְאֶרֶת), and therefore “if you accept,” etc., as mentioned (וְלָכֵן אִם תְּקַבְּלוּ וְכוּ׳ כַּנִּזְכָּר), and if not, there at the end of the exile, which is the end of the final level of all the levels (וְאִם לָאו תַּמָּן בְּסוֹף הַגָּלוּת שֶׁהוּא סוֹף מַדְרֵגָה אַחֲרוֹנָה אֶל כָּל הַמַּדְרֵגוֹת), there shall be their burial, since they are rebels (שָׁם תְּהֵא קְבוּרָתָם כֵּיוָן שֶׁהֵם מוֹרְדִים כַּנִּזְכָּר).
Sulam: And like that which was said regarding the people of the land, etc. (וּכְגוּוְנָא דְּאִתְּמַר בְּעַמֵּי הָאָרֶץ וְכוּ׳): And as was said about the people of the land from the side of good (וְכַמוֹ שֶׁנֶּאֱמַר בְּעַמֵּי הָאָרֶץ מִצַּד הַטּוֹב), “and they stood at the bottom of the mountain” (וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר), so shall it be in the final redemption (כָּךְ יִהְיוּ בַּגְּאֻלָּה הָאַחֲרוֹנָה), under the Torah scholars (תַּחַת תַּלְמִידֵי הַחֲכָמִים), like a servant who walks at the feet of the horse of his master (כְּעֶבֶד שֶׁהוֹלֵךְ לְרַגְלֵי הַסּוּס שֶׁל אֲדוֹנוֹ). And as it was said to them at the bottom of the mountain (וּכְמוֹ שֶׁנֶּאֱמַר לָהֶם בְּתַחְתִּית הָהָר), “if you accept the Torah, it is good” (אִם תְּקַבְּלוּ אֶת הַתּוֹרָה מוּטָב), “and if not, there shall be your burial” (וְאִם לָאו שָׁם תְּהֵא קְבוּרַתְכֶם), so will He say to them in the final redemption (כָּךְ יֹאמַר לָהֶם בַּגְּאֻלָּה הָאַחֲרוֹנָה), if you accept upon yourselves the Torah scholar at the time of leaving the exile (אִם תְּקַבְּלוּ עֲלֵיכֶם תַּלְמִיד חָכָם בִּיצִיאָה מִן הַגָּלוּת), like a man riding on a horse and a servant serving him (כְּמוֹ אָדָם הָרוֹכֵב עַל סוּס וְעֶבֶד הַמְשַׁמֵּשׁ לוֹ), it is good (מוּטָב), and if not (וְאִם לָאו), there, in the exile, shall be your burial (שָׁם, בַּגָּלוּת, תְּהֵא קְבוּרַתְכֶם).
Sulam: Elijah said, etc. (אָמַר אֵלִיָּהוּ וְכוּ׳): Elijah said to Ra’aya Meheimna (אָמַר אֵלִיָּהוּ לְרַעְיָא מְהֵימְנָא), “Ra’aya Meheimna, behold, the time has come to ascend above and to bring the complete redemption (רַעְיָא מְהֵימְנָא הֲרֵי הַשָּׁעָה הִיא לַעֲלוֹת לְמַעְלָה וּלְהָבִיא הַגְּאֻלָּה הַשְּׁלֵמָה), say concerning me an oath (אֱמוֹר אַתָּה עָלַי בִּשְׁבוּעָה), that is, that you adjure me to hasten the redemption (כְּלוֹמַר שֶׁתַּשְׁבִּיעֵנִי לְמַהֵר הַגְּאֻלָּה), for for your sake I wish to ascend (כִּי בִּשְׁבִילְךָ אֲנִי רוֹצֶה לַעֲלוֹת). For Kudsha Berikh Hu has given me permission to be revealed to you in your prison (כִּי נָתַן לִי קוּדְשָׁא בְּרִיךְ הוּא רְשׁוּת לְהִתְגַּלּוֹת לְךָ בְּבֵית הָאֲסוּרִים שֶׁלְּךָ), in your burial (בִּקְבוּרָתְךָ), and to do good with you (וְלַעֲשׂוֹת עִמְּךָ טוֹב), for you are profaned for the sins of the people (כִּי אַתָּה מְחֹלָל מֵעֲוֹנוֹת הָעָם), that as in a prison he is among them (שֶׁכְּמוֹ בְּבֵית הָאֲסוּרִים הוּא בֵּינֵיהֶם), this is what is said, “and he was profaned for our transgressions” (זֶהוּ שֶׁאָמַר וְהוּא מְחֹלָל מִפְּשָׁעֵינוּ). He said to him, Ra’aya Meheimna, etc. (אָמַר לוֹ רַעְיָא מְהֵימְנָא וְכוּ׳): Ra’aya Meheimna said to him (אָמַר לוֹ רַעְיָא מְהֵימְנָא), “By an oath upon you in the Name Havayah (בִּשְׁבוּעָה עָלֶיךָ בְּשֵׁם הֲוָיָ״ה), that you shall not delay the redemption with all your ability (שֶׁלֹּא תְאַחֵר הַגְּאֻלָּה בְּכָל יְכָלְתְּךָ), for I am in great distress (כִּי אֲנִי נִמְצָא בְּצַעַר רָב). For concerning me it is written, “and he turned this way and that way and saw that there was no man” (כִּי עָלַי כָּתוּב וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ), to help me (עוֹזֵר לִי), to bring me out of this distress (לְהוֹצִיאָנִי מִצַּעַר הַזֶּה), from this burial (מִקְּבוּרָה זוֹ), as it is said about me, “and he gave the wicked for his burial” (שֶׁנֶּאֱמַר עָלַי וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ). And they do not recognize me (וְאֵינָם מַכִּירִים אוֹתִי), and I am considered in their eyes among the wicked mixed multitude (וַאֲנִי נֶחְשָׁב בְּעֵינֵיהֶם בֵּין הָעֵרֶב רַב הָרְשָׁעִים), like a dead dog that has become foul among them (כְּכֶלֶב מֵת שֶׁסָּרַח בֵּינֵיהֶם), for the wisdom of scribes will become foul among them (כִּי חָכְמַת סוֹפְרִים תִּסְרַח בֵּינֵיהֶם), in every city and city (בְּכָל עִיר וָעִיר), and in every place where Israel are scattered among them, among the kingdoms (וּבְכָל מָקוֹם שֶׁיִּשְׂרָאֵל מְפוּזָרִים בֵּינֵיהֶם בֵּין הַמַּלְכֻיּוֹת). And the mixed multitude have become shepherds over Israel (וְנַעֲשׂוּ הָעֵרֶב רַב רוֹעִים עַל יִשְׂרָאֵל), who are the flock of Kudsha Berikh Hu (שֶׁהֵם צֹאן קוּדְשָׁא בְּרִיךְ הוּא), as it is said about them, “and I will give My flock, the flock of My pasture, you are man” (שֶׁנֶּאֱמַר עֲלֵיהֶם וְאֶתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם). And they have no ability to do good with Torah scholars (וְאֵין לָהֶם יְכוֹלֶת לַעֲשׂוֹת טוֹב עִם תַּלְמִידֵי חֲכָמִים). Explanation. (פֵּירוּשׁ): For Moshe Rabbeinu, who is called Ra’aya Meheimna, is the secret of the Torah and the inner Da‘at (כִּי מֹשֶׁה רַבֵּנוּ שֶׁנִּקְרָא רַעְיָא מְהֵימְנָא הוּא סוֹד הַתּוֹרָה וְהַדַּעַת הַפְּנִימִי), which will not be revealed except in the complete redemption (שֶׁלֹּא תִתְגַּלֶּה אֶלָּא בַּגְּאֻלָּה הַשְּׁלֵמָה), and until then it is said about him, “and he was profaned for our transgressions” (וְעַד אָז נֶאֱמַר עָלָיו וְהוּא מְחֹלָל מִפְּשָׁעֵינוּ). For the Torah, which is the secret of Ra’aya Meheimna, was profaned and became חלל (כִּי הַתּוֹרָה שֶׁהוּא סוֹד רַעְיָא מְהֵימְנָא נִתְחַלְּלָה וְנַעֲשְׂתָה חֲלָלָה), for its innerness was hidden (כִּי נֶעְלְמָה הַפְּנִימִיּוּת שֶׁבָּהּ), and there remained to us only the externality (וְלֹא נִשְׁאַר לָנוּ רַק הַחִיצוֹנִיּוּת). And I am considered in their eyes among the wicked mixed multitude like a dead dog that has become foul (וַאֲנִי חָשׁוּב בְּעֵינֵיהֶם בֵּין הָעֵרֶב רַב הָרְשָׁעִים כְּכֶלֶב מֵת שֶׁסָּרַח), that is to say, that they distance themselves from the innerness of the Torah as they distance themselves from foulness (כְּלוֹמַר שֶׁהֵם מִתְרַחֲקִים מִפְּנִימִיּוּת הַתּוֹרָה כְּמוֹ שֶׁמִּתְרַחֲקִים מִסִּרְחוֹן), about which it is said, “and the wisdom of the wise will become foul” (שֶׁעָלֶיהָ אָמְרוּ וְחָכְמַת חֲכָמִים תִּסְרָח).
Yahel Ohr on Zohar: And there is no ability (וְלֵית לֵיהּ יְכוֹלֶת): For the evil inclination does not allow them (שֶׁיֵּצֶר הָרָע אֵינוֹ מַנִּיחָן), as written in the margin, “in the secret of ‘there is a grievous evil,’ which is written in the Zohar at the end of the portion Beshalach” (נִכְתַּב עַל הַגִּלְיוֹן בְּסוֹד יֵשׁ רָעָה חוֹלָה שֶׁכָּתוּב בַּזֹּהַר סוֹף פָּרָשַׁת בְּשַׁלַּח), and the entire matter in Isaiah, “and he was wounded,” etc. (וְכָל הָעִנְיָן בִּישַׁעְיָה וְהוּא מְחֹלָל כו׳), speaks entirely about Torah scholars in this exile (מְדַבֵּר הַכֹּל בְּתַלְמִידֵי חֲכָמִים בַּגָּלוּת הַזֶּה).
Tanya, Iggeret HaKodesh 26:1: It is taught (תַּנְיָא): In Ra’aya Meheimna, Parashat Naso (בְּרַעְיָא מְהֵימְנָא פָּרָשַׁת נָשֹׂא): “And the enlightened shall shine like the radiance of the firmament” (וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ) – “In this composition of yours, which is the Book of the Zohar (בְּהַאי חִבּוּרָא דִילָךְ דְּאִיהוּ סֵפֶר הַזֹּהַר), from the radiance of the supernal Imma, which is Teshuvah (מִן זָהֳרָא דְּאִימָּא עִילָּאָה תְּשׁוּבָה), in these there is no need for trial (בְּאִילֵּין לֹא צָרִיךְ נִסָּיוֹן). And because in the future Israel are destined to taste from the Tree of Life, which is this Book of the Zohar (וּבְגִין דַּעֲתִידִין יִשְׂרָאֵל לְמִטְעַם מֵאִילָנָא דְחַיֵּי דְּאִיהוּ הַאי סֵפֶר הַזֹּהַר), they will go out with it from exile in mercy (יִפְּקוּן בֵּיהּ מִן גָּלוּתָא בְּרַחֲמִים), and it will be fulfilled in them (וְיִתְקַיֵּים בְּהוֹן): “Hashem alone will lead him, and there is no foreign god with Him” (ה׳ בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר).
Ohr HaChammah on Zohar: “The commandment is to judge in the laws of the suspected woman,” etc. (פְּקוּדָא לָדוּן בְּדִינֵי הַסּוֹטָה וְכוּ׳), “a spirit of impurity is found from two sides,” etc. (רוּחַ טֻמְאָה מִתְּרֵין סִטְרִין אִשְׁתְּכַח וְכוּ׳), at first glance it appears that this disagrees with our Talmud, which says that a man only becomes jealous if a spirit of holiness enters him (לִכְאוֹרָה נִרְאֶה דְּפָלִיג אַתַּלְמוּדָא דִּידָן דְּאֵין אָדָם מְקַנֵּא אֶלָּא אִם כֵּן נִכְנָס בּוֹ רוּחַ קְדוּשָׁה), and it can be said that they do not disagree (וְיֵשׁ לוֹמַר דְּלָא פְלִיגִי), and the matter is (וְהָעִנְיָן), that the spirit of impurity, whose way is to accuse and conceal the matter, is drawn into a person (כִּי רוּחַ הַטֻּמְאָה שֶׁדַּרְכּוֹ לְהַשְׂטִין וּלְהַעֲלִים הָעִנְיָן הוּא מִשְׁתָּאֵב בָּאָדָם), and when he becomes jealous of his wife, the spirit of jealousy goes out from him (וּכְשֶׁהוּא מְקַנֵּא לְאִשְׁתּוֹ הֲרֵי רוּחַ קִנְאָה יוֹצֵא לַחוּץ), because there is within him a spirit of holiness whose way is to rebuke (מִפְּנֵי שֶׁיֵּשׁ בּוֹ רוּחַ קְדוּשָׁה שֶׁדַּרְכּוֹ לְהוֹכִיחַ), and this spirit of holiness drives out the spirit of jealousy from him and it leaves him (וְרוּחַ קְדוּשָׁה זֶה מְגָרֵשׁ רוּחַ הַקִּנְאָה מִמֶּנּוּ וְיוֹצֵא מִמֶּנּוּ), and this is “and a spirit of jealousy passed over him,” that it expels it from him (וְהַיְינוּ וְעָבַר עָלָיו רוּחַ קִנְאָה שֶׁמְּגָרֵשׁ אוֹתוֹ מִמֶּנּוּ), and he becomes jealous of his wife through the spirit of holiness (וְקִנֵּא אֶת אִשְׁתּוֹ בְּרוּחַ הַקְּדוּשָׁה).
Ohr HaChammah on Zohar: “Rather, a person is from the side of the Tree of Good,” etc. (אֶלָּא בַּר נָשׁ מִסִּטְרָא דְּאִילָנָא דְטוֹב וְכוּ׳), the matter is that there is the Tree of Knowledge of Good and Evil, and from there the composition of a person is from the good inclination and the evil inclination (הָעִנְיָן כִּי יֵשׁ עֵץ הַדַּעַת טוֹב וָרָע וּמִשָּׁם הַרְכָּבַת הָאָדָם מִיֵּצֶר טוֹב וְיֵצֶר רָע), and the evil inclination always arouses jealousy, which is a spirit of jealousy from the side of impurity (וּלְעוֹלָם יֵצֶר הָרָע מְקַנֵּא דְּהַיְינוּ רוּחַ קִנְאָה מִצַּד הַטֻּמְאָה), and this jealousy is of two kinds (וְקִנְאָה זוֹ עַל שְׁתֵּי פָנִים). Either from the side of the greatness of the soul, which is the side of good (אוֹ מִצַּד מַעֲלַת הַנְּשָׁמָה דְּהַיְינוּ סִטְרָא דְּטוֹב), that it is jealous of its elevation and pursues it to cause it to sin (שֶׁמְּקַנֵּא בְּמַעֲלָתָהּ וְרוֹדֵף אַחֲרֶיהָ לְהַחֲטִיאָהּ), and this is the evil inclination that watches the righteous and seeks to cause him to die through sin (וְהַיְינוּ יֵצֶר הָרָע הַצּוֹפֶה לַצַּדִּיק וּמְבַקֵּשׁ לְהֲמִיתוֹ בַּעֲבֵירָה), and if he has understanding he must overcome it, and this is “and she was not seized,” meaning not seized by the evil inclination but pure and clean (וְאִם יֵשׁ בּוֹ דַּעַת צָרִיךְ לְהִתְגַּבֵּר עָלָיו וְהַיְינוּ וְהִיא לֹא נִתְפְּשָׂה בְּיַד יֵצֶר הָרָע אֶלָּא טְהוֹרָה וּנְקִיָּה). Or from the side of the deficiency of the soul, when it has been enticed after the evil inclination (אוֹ מִצַּד גֵּרָעוֹן הַנְּשָׁמָה שֶׁנִּתְפַּתְּתָה אַחַר יֵצֶר הָרָע), and afterward the spirit of impurity becomes jealous of its evil deeds to take vengeance upon it (וְאַחַר כָּךְ רוּחַ הַטֻּמְאָה מְקַנֵּא בְּמַעֲשֶׂיהָ הָרָעִים לְהִנָּקֵם מִמֶּנָּה), and this is “and she was defiled” (וְהַיְינוּ וְהִיא נִטְמָאָה). And these two aspects are literally within a person (וּשְׁתֵּי בְּחִינוֹת אֵלּוּ בָּאָדָם מַמָּשׁ), one part of evil clothes itself within him to entice him and to separate him from the wife of his bosom, to cause him to sin through falsehood (יֵשׁ חֵלֶק רַע מִתְלַבֵּשׁ בּוֹ לְפַתּוֹתוֹ וּלְהַפְרִיד בֵּינוֹ וּבֵין אִשְׁתּוֹ לְהַחֲטִיאָהוּ בִּשְׁקָרִים), and in this falsehood attaches and is found (וּבָזֶה תִּדְבַּק וְתִמָּצֵא שֶׁקֶר), and another part of evil clothes itself within him in order to take vengeance upon it for having done evil (וְיֵשׁ חֵלֶק בָּרַע מִתְלַבֵּשׁ בּוֹ כְּדֵי שֶׁיִּקַּח נִקְמָתוֹ מִמֶּנָּה שֶׁפָּעֲלָה רַע), and these two aspects are explained further (וּשְׁתֵּי בְּחִינוֹת אֵלּוּ מְפָרֵשׁ וְאָזִיל). The first, which is of falsehood (הָא׳ דְּהַיְינוּ שֶׁל שֶׁקֶר), “a soul that is proper,” and corresponding to it “a woman of valor, pure to her husband,” there is jealousy from the beauty of the soul and it seeks to cause it to sin through falsehood and to separate them (נְשָׁמָה שַׁפִּיר וּכְנֶגְדָּהּ אֵשֶׁת חַיִל טְהוֹרָה לְבַעְלָהּ אִית לֵיהּ קִנְאָה מִיֹּפִי הַנְּשָׁמָה וְרוֹצֶה לְהַחֲטִיאָהּ בִּשְׁקָרִים וְרוֹצֶה לְהַפְרִידָם). The second, “at times it rules over her through sins” (הַב׳ לְזִמְנִין שָׁלִיט עָלָהּ בְּחוֹבִין), and this is the true spirit of impurity, that she becomes defiled and it seeks to take vengeance (וְהַיְינוּ רוּחַ טֻמְאָה הָאֲמִיתִי שֶׁהִיא נִטְמֵאת וְרוֹצֶה לְהִנָּקֵם), and the evil inclination from the side of the right is Lavan the Aramean, the deceiving serpent (וְיֵצֶר הָרָע מִסִּטְרָא דְּיָמִינָא שֶׁשָּׁם לָבָן הָאֲרַמִּי שַׁקְרָן נָחָשׁ הַמְפַתֶּה), and from the side of the left is Esav, who is called true, like a faithful dog in love (וּמִסִּטְרָא דִּשְׂמָאלָא שֶׁהוּא עֵשָׂו שֶׁהוּא אֱמֶת כְּלוֹמַר כֶּלֶב הַנֶּאֱמָן בְּאַהֲבָה), and he is appointed over Gehinnom, crying “give, give” in the two Gehinnoms of fire and of snow (וְהוּא מְמֻנֶּה דְּגֵיהִנֹּם דְּצוֹוֵחַ הַב הַב בִּשְׁנֵי גֵּיהִנֹּם שֶׁל אֵשׁ וְשֶׁל שֶׁלֶג), and not in falsehood but to consume the impure soul in its fire (וְלֹא בְּשֶׁקֶר אֶלָּא לְמֵיכַל נִשְׁמָתָא מְסָאָבָא בְּנוּרָא דִּילֵיהּ), and from there is “and a spirit of jealousy passed over him and he was jealous of his wife and she was defiled” (וּמִשָּׁם הוּא וְעָבַר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת אִשְׁתּוֹ וְהִיא נִטְמָאָה).
Ohr HaChammah on Zohar: “And because of her it is said ‘and the daughter of a priest,’ etc.” (וּבְגִינָהּ אִתְמַר וּבַת אִישׁ כֹּהֵן וְגוֹ׳), meaning there are two verses (כְּלוֹמַר שְׁנֵי כְּתוּבִים הֵן), one: “and the daughter of a priest, if she be widowed or divorced… and she returns to her father’s house” (וּבַת כֹּהֵן כִּי תִהְיֶה אַלְמָנָה וּגְרוּשָׁה וְגוֹ׳ וְשָׁבָה אֶל בֵּית אָבִיהָ וְגוֹ׳), and this is the pure soul (וְהַיְינוּ הַנְּשָׁמָה הַטְּהוֹרָה), and the second: “and the daughter of a priest, if she profane herself to play the harlot” (וּבַת כֹּהֵן כִּי תֵחֵל לִזְנוֹת), and this is the impure soul (וְהִיא הַנְּשָׁמָה הַטְּמֵאָה), and its main purpose is as proof that the soul, like a woman, becomes defiled through harlotry (וְעִקָּרוֹ לִרְאָיָה שֶׁהַנְּשָׁמָה כְּאִשָּׁה נִטְמֵאת בִּזְנוּת כַּנִּזְכָּר).
Ohr HaChammah on Zohar: “And there that impurity is burned” (וְתַמָּן אִתּוֹקְדַת הַהוּא זוֹהֲמָא), which is its portion (שֶׁהוּא חֶלְקוֹ), however the essence of the soul is whitened (אַמְנָם עֶצֶם הַנְּשָׁמָה מִתְלַבֶּנֶת), and it has no control except over its portion, meaning the blemish and the spirit that clings to the soul (וְאֵינוֹ שׁוֹלֵט אֶלָּא בְּחֶלְקוֹ דְּהַיְינוּ הַפְּגָם וְהָרוּחַ הַנִּדְבָּק בַּנְּשָׁמָה), and the head of Gehinnom, which is the root of impurity, causes everything to return to its root (וְרֹאשׁ גֵּיהִנֹּם שֶׁהוּא שֹׁרֶשׁ הַטֻּמְאָה כָּל דָּבָר חוֹזֵר לְשָׁרְשׁוֹ), and this is like lead returning to dust, to its impure foundation (וְהַיְינוּ הָעוֹפֶרֶת הַחוֹזֶרֶת עָפָר אֶל יְסוֹדוֹ הַטָּמֵא), while the soul remains clean to return to its root (וְהַנְּשָׁמָה נִשְׁאֶרֶת נְקִיָּה לַחֲזוֹר אֶל שָׁרְשָׁהּ). “And likewise the matter of the woman” (וְכֵן עִנְיַן הָאִשָּׁה), for through the punishment “and her belly shall swell,” etc., her commandment is her atonement, and she becomes pure to her husband in the World to Come (כִּי בָּעוֹנֶשׁ וְצָבְתָה בִטְנָה וְגוֹ׳ מִצְוָתָהּ מְכַפֶּרֶת עָלֶיהָ וְהִיא טְהוֹרָה לְבַעְלָהּ לָעוֹלָם הַבָּא), but if he divorces her with a bill of divorce he loses her forever (וְאִם הוּא מְגָרְשָׁהּ בְּגֵט מְאַבֵּד אוֹתָהּ לְעוֹלָם), thus this commandment has two aspects (וְנִמְצָא עִנְיַן מִצְוָה זוֹ בִּשְׁתֵּי בְּחִינוֹת), one in the woman herself as a parable (הָא׳ בָּאִשָּׁה עַצְמָהּ כְּמָשָׁל), and the second in the soul as the meaning (וְהַב׳ בַּנִּמְשָׁל בַּנְּשָׁמָה), and there is also a third way, the principal (וְעוֹד דֶּרֶךְ ג׳ רֵישָׁא). “And this is ‘as is the case with Israel,’ etc.” (וְזֶהוּ כְּגוּוְנָא דָּא בְּיִשְׂרָאֵל וְגוֹ׳), meaning that just as they were drawn after the klipot and became defiled in this world (וְהָעִנְיַן כִּי כְּמוֹ שֶׁהֵם נִמְשְׁכוּ אַחַר הַקְּלִיפּוֹת וְנִטְמְאוּ בָּעוֹלָם הַזֶּה), so the Holy One Blessed Be He casts them into the dust in the pit of exile under subjugation (כֵּן הקב״ה מַשְׁלִיךְ אוֹתָם לֶעָפָר בְּבוֹר הַגָּלוּת תַּחַת שִׁעְבּוּד), and through them they are refined (וּבָהֶם יִתְבָּרְרוּ), and the impurity that clings to them through the sin of profaning the Torah in the Land of Israel is consumed and nullified little by little (וְהַטֻּמְאָה הַנִּדְבֶּקֶת בָּהֶם בַּעֲוֹן חִלּוּל הַתּוֹרָה בְּאֶרֶץ יִשְׂרָאֵל מִתְעַכֶּלֶת וּמִתְבַּטֶּלֶת מְעַט מְעַט), and according to their level at the time of redemption they will be refined and whitened, so that they emerge pure like refined silver (וּלְעֵרֶךְ עַצְמָם לְעֵת הַגְּאֻלָּה יִתְבָּרְרוּ וְיִתְלַבְּנוּ בְּעִנְיָן שֶׁיֵּצְאוּ טְהוֹרִים כְּכֶסֶף צָרוּף), for exile is certainly purification (כִּי הַגָּלוּת טָהֳרָה וַדַּאי).
Ohr HaChammah on Zohar: “And the Tree of Good and Evil, because of it,” etc. (וְאִילָנָא דְטוֹב וָרָע בְּגִינֵיהּ וְכוּ׳): meaning it appears that through the tree that was cast the trial took place (כְּלוֹמַר שֶׁנִּרְאֶה שֶׁעַל יְדֵי הָעֵץ שֶׁהִשְׁלִיךְ הָיָה הַנִּסָּיוֹן), and a tree of trial must contain good for the good and evil for the evil, like the waters of the suspected woman (וְעֵץ הַנִּסָּיוֹן צָרִיךְ שֶׁיִּהְיֶה בּוֹ טוֹב לַטּוֹבִים וְרַע לָרָעִים כְּמוֹ מֵי הַסּוֹטָה), thus this is the Tree of Knowledge of Good and Evil—good is Metatron for the pure, and evil is Samael for the wicked (אִם כֵּן הַיְינוּ עֵץ הַדַּעַת טוֹב דָּא מֶטַּטְרוֹ״ן לַטְּהוֹרִים וְרַע דָּא סַמָּאֵ״ל לָרָעִים), and if you say that Israel are from the side of Atzilut, what have they to do with the Tree of Knowledge of Good and Evil (וְאִם תֹּאמַר וַהֲרֵי יִשְׂרָאֵל מִסִּטְרָא דַּאֲצִילוּת וּמַה לָהֶם בְּעֵץ הַדַּעַת טוֹב וָרָע), therefore it says that this is not so, because there was among Israel the mixed multitude with them, from the side of evil, who caused Israel to descend (וְלָזֶה אָמַר דְּזֶה אֵינוֹ דְּבִגִין דְּהָיוּ בְּיִשְׂרָאֵל עֵרֶב רַב עִמָּהוֹן דְּהַיְינוּ מִסִּטְרָא דְּרַע הָיוּ מוֹרִידִים לְיִשְׂרָאֵל), so that they were not in the Tree of Life, but in the Tree of Knowledge—good refers to Israel and evil to the mixed multitude (שֶׁלֹּא הָיוּ בְּעֵץ הַחַיִּים אֶלָּא בְּעֵץ הַדַּעַת טוֹב אֵלּוּ יִשְׂרָאֵל וְרַע אֵלּוּ עֵרֶב רַב), from the Ramak of blessed memory (מֵהָרַמ״ק זלה״ה).
Ohr HaChammah on Zohar: “And the Ari of blessed memory wrote,” etc. (וְהָרְח״ו זלה״ה כָּתַב), “and it is said ‘and a spirit of jealousy passed over him,’ etc.” (הה״ד וְעָבַר עָלָיו רוּחַ קִנְאָה וְגוֹ׳), he explained that the spirit of jealousy is always from the side of the spirit of impurity (בֵּיאֵר כִּי רוּחַ קִנְאָה לְעוֹלָם הוּא מִצַּד רוּחַ הַטֻּמְאָה), and he asked how then a spirit of impurity can be involved if he truly became jealous (וְהִקְשָׁה אִם כֵּן אֵיךְ שַׁיָּיךְ רוּחַ טֻמְאָה אִם הוּא שֶׁקִּנֵּא לָהּ בֶּאֱמֶת), since impurity is falsehood (כֵּיוָן שֶׁהַטֻּמְאָה הִיא שֶׁקֶר), and he answered according to the secret and according to the simple meaning (וְתֵירֵץ עַל דֶּרֶךְ הַסּוֹד וְעַל דֶּרֶךְ הַפְּשָׁט), that a person composed of the good and evil inclinations, whose soul is from the Tree of Knowledge of Good and Evil (וְהוּא כִּי הָאָדָם הַמּוּרְכָּב מִיֵּצֶר טוֹב וְיֵצֶר רָע שֶׁנִּשְׁמָתוֹ מֵעֵץ הַדַּעַת טוֹב וָרָע), then the spirit of jealousy—which is impurity—becomes jealous of him because of his soul (אָז רוּחַ קִנְאָה שֶׁהִיא הַטֻּמְאָה מִתְקַנֵּא בּוֹ מִפְּנֵי נִשְׁמָתוֹ), like the serpent that became jealous of Adam because of his wife Ḥavah (כְּדֶרֶךְ הַנָּחָשׁ שֶׁנִּתְקַנֵּא בְּאָדָם בַּעֲבוּר אִשְׁתּוֹ חַוָּה), and this is “and a spirit of jealousy passed over him” (וְזֶהוּ וְעָבַר עָלָיו רוּחַ קִנְאָה), that the impurity called a spirit of jealousy passes over the person himself and becomes jealous of him and causes his wife—the soul—to sin and become defiled (כִּי הַטֻּמְאָה הַנִּקְרֵאת רוּחַ קִנְאָה עוֹבֶרֶת עַל הָאָדָם עַצְמוֹ וּמִתְקַנֵּא בּוֹ וּמַחֲטִיאָה אֶת אִשְׁתּוֹ הִיא הַנְּשָׁמָה וְנִטְמֵאת), and sometimes it is unable and she is not defiled (וּלְפָעָמִים אֵינוֹ יָכוֹל וְלֹא נִטְמֵאת), and the same applies in the simple sense, that he causes his wife to sin as the serpent caused Ḥavah to sin through jealousy of Adam (וְכֵן הָעִנְיָן עַל דֶּרֶךְ הַפְּשָׁט שֶׁמַּחֲטִיא אֶת אִשְׁתּוֹ כְּמוֹ שֶׁהִחְטִיא אֶת חַוָּה בְּקִנְאַת אָדָם הָרִאשׁוֹן), and this is the secret of “and the daughter of a priest,” etc. (וְזֶהוּ סוֹד וּבַת אִישׁ כֹּהֵן וְגוֹ׳), for it is known that good is Metatron and evil is Samael (כִּי נוֹדָע כִּי טוֹב הוּא מֶטַּטְרוֹ״ן וְרַע הוּא סַמָּאֵ״ל), and Metatron has four living beings (וְהִנֵּה מֶטַּטְרוֹ״ן יֵשׁ לוֹ ד׳ חַיּוֹת), and from the side of the soul that comes from Mikha’el, who is the High Priest, that soul is the good inclination from the right (וּמִצַּד הַנְּשָׁמָה הַבָּאָה מִמִּיכָאֵל שֶׁהוּא כֹּהֵן עֶלְיוֹן אוֹתָהּ הַנְּשָׁמָה הִיא יֵצֶר טוֹב מִצַּד יָמִין), and within it is the evil inclination, which is a foreign man that causes her to sin (וּבָהּ הַיֵּצֶר הָרָע שֶׁהוּא אִישׁ זָר וּמַחֲטִיאָהּ).
Ohr HaChammah on Zohar: “In a manner like this He does to test,” etc. (כְּגוּוְנָא דָּא עָבִיד לְאִתְנַסָּאָה וְכוּ׳), to clarify and whiten the food from the waste, so that the mixed multitude, the nations of the land, the external souls, will be separated (לְבָרֵר וּלְלַבֵּן אוֹכֶל מִתּוֹךְ פְּסֹלֶת כְּדֵי שֶׁיִּבָּדְלוּ הָעֵרֶב רַב גּוֹיֵי הָאָרֶץ נְשָׁמוֹת חִיצוֹנִים), and this matter is through making the exile and the troubles heavy upon them (וְעִנְיָן זֶה הוּא בְּהַכְבִּיד עֲלֵיהֶם הַגָּלוּת וְהַצָּרוֹת), the good will be whitened through the troubles and will cleave more to their Creator through repentance and prayer (הַטּוֹבִים יִתְלַבְּנוּ בַּצָּרוֹת וְיִדְבְּקוּ בְּקוֹנָם יוֹתֵר בִּתְשׁוּבָה וּתְפִלָּה), and the wicked, who are from the side of evil, will be destroyed and leave the congregation of Israel and will not see the goodness of Hashem (וְהָרָעִים שֶׁהֵם מִצַּד הָרַע יִשְׁתַּמְּדוּ וְיֵצְאוּ מִכְּלַל יִשְׂרָאֵל וְיֹאבְדוּ מִתּוֹךְ הַקָּהָל וְלֹא יִרְאוּ בְּטוּב ה׳). “And afterward, in the secret of the redemption and freedom, which is from the aspect of Binah, the Tree of Life” (וְאַחַר כָּךְ בְּסוֹד הַגְּאֻלָּה וְהַחֵרוּת שֶׁהוּא מִסּוֹד הַבִּינָה עֵץ הַחַיִּים), it is said “and the enlightened shall understand,” meaning those who are whitened and clarified will understand from the side of Binah (נֶאֱמַר וְהַמַּשְׂכִּילִים שֶׁהֵם הַמִּתְלַבְּנִים וְהַמִּתְבָּרְרִים יָבִינוּ מִצַּד הַבִּינָה), and the matter is that from the side of Atzilut the Torah is explained according to the emanated Sefirot, and all matters of the Torah according to the souls are explained in the secret of the Zohar (וְהָעִנְיָן כִּי מִסִּטְרָא דַּאֲצִילוּת הַתּוֹרָה מִתְבָּאֶרֶת מִצַּד הַסְּפִירוֹת הַנֶּאֱצָלוֹת וְכָל עִנְיָנֵי הַתּוֹרָה מִצַּד הַנְּשָׁמוֹת פֵּירוּשָׁם בְּסוֹד פֵּירוּשׁ הַזֹּהַר), and when the redemption comes and the klipot are nullified and Israel is clarified and all will be in the aspect of good (וְכַאֲשֶׁר תִּהְיֶה הַגְּאֻלָּה שֶׁיִּתְבַּטְּלוּ הַקְּלִיפּוֹת וְיִתְבָּרְרוּ יִשְׂרָאֵל וְיִהְיוּ כֻּלָּם בְּסוֹד הַטּוֹב), those who have adorned themselves with good deeds and engaged in Torah and prayer in purity according to the secret will have within them the spark of the Tree of Life from the side of the soul of Atzilut (אוֹתָם שֶׁקִּשְּׁטוּ עַצְמָם בְּמַעֲשִׂים טוֹבִים וְנִתְעַסְּקוּ בַּתּוֹרָה וּבִתְפִלָּה עַל דֶּרֶךְ הַסּוֹד בְּטָהֳרָה וּבְנִקָּיוֹן אֵלּוּ בְּלִי סָפֵק מִתְנוֹצֵץ בָּהֶם סוֹד עֵץ הַחַיִּים מִצַּד הַנְּשָׁמָה דַּאֲצִילוּת), and these do not require a test at the time of the redemption (וְאֵלּוּ אֵינָם צְרִיכִים לְנִסָּיוֹן בְּעֵת הַגְּאֻלָּה), because the test is only for those who are in the aspect of the revealed level from the Tree of Knowledge (כִּי הַנִּסָּיוֹן הוּא לְאוֹתָם שֶׁהֵם בְּסוֹד הַפְּשָׁט מִסִּטְרָא דְּעֵץ הַדַּעַת), whose souls are from Beri’ah and Yetzirah where the wicked circle around (שֶׁנִּשְׁמָתָם מִבְּרִיאָה וִיצִירָה שֶׁשָּׁם סָבִיב רְשָׁעִים יִתְהַלָּכוּן). “But those who are from the side of life, about them it is said ‘and the enlightened shall shine like the brightness of the firmament,’ meaning from the side of Atzilut” (אַמְנָם אֵלּוּ שֶׁהֵם מִסִּטְרָא דְּחַיֵּי עֲלֵיהֶם נֶאֱמַר וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ דְּהַיְינוּ מִסִּטְרָא דַּאֲצִילוּת), and the test of exile at the end of days will not be difficult for them (וְלֹא יִכְבַּד עֲלֵיהֶם נִסָּיוֹן הַגָּלוּת בְּאַחֲרִית הַיָּמִים), and this is “they will go out from it in exile with mercy” (וְזֶהוּ וִיפְקוּן בֵּיהּ בְּגָלוּתָא בְּרַחֲמֵי), and these also do not require a test (וְכֵן אֵלּוּ אֵין צָרִיךְ לָהֶם נִסָּיוֹן). “And after the redemption the hidden secret will be revealed to all Israel” (וְאַחַר הַגְּאֻלָּה יִתְגַּלֶּה סוֹדוֹ הַנֶּעְלָם לְכָל יִשְׂרָאֵל), and this is “because Israel will in the future taste” (וְזֶהוּ וּבְגִין דְּעָתִידִין יִשְׂרָאֵל לְמִטְעָם), and those whose secret is from the side of Atzilut, who were not ignorant, will taste it (וּמִי שֶׁסּוֹדוֹ מִסִּטְרָא דַּאֲצִילוּת דְּהַיְינוּ שֶׁלֹּא הָיָה עַם הָאָרֶץ עָתִיד לְמִטְעָם), for they are of one superior aspect above all, those who are already engaged now in the secret of the Torah, and they are called the enlightened and do not require a test (כִּי הֵם מִבְּחִינָה אַחַת טוֹבָה מִכֻּלָּם וְהֵם הָעוֹסְקִים מֵעַתָּה בְּסוֹד הַתּוֹרָה וְהֵם הַנִּקְרָאִים מַשְׂכִּילִים וְאֵין לָהֶם נִסָּיוֹן). “The second are Torah scholars who are not ignorant; these will taste it afterward, and since they engaged in Torah in exile, even though not in the secret, afterward they will engage in it and will go out with mercy” (הַב׳ הֵם תַּלְמִידֵי חֲכָמִים שֶׁאֵינָם עַמֵּי הָאָרֶץ שֶׁאֵלּוּ יִטְעֲמוּ אוֹתוֹ אַחַר כָּךְ וְכֵיוָן שֶׁעָסְקוּ בַּתּוֹרָה בַּגָּלוּת אַף עַל פִּי שֶׁלֹּא עָסְקוּ בַּסּוֹד עִם כָּל זֶה יַעַסְקוּ בּוֹ אַחַר כָּךְ וִיפְקוּן בְּרַחֲמֵי). “The third are the ignorant, who will make use of the Tree of Knowledge of good and evil in the simple understanding of the Torah” (הַג׳ הֵם עַמֵּי הָאָרֶץ שֶׁהֵם יִשְׁתַּמְּשׁוּ בְּסוֹד עֵץ הַדַּעַת טוֹב וָרָע בִּפְשָׁטֵי הַתּוֹרָה), and the fourth are the mixed multitude, about whom it is said “the wicked shall act wickedly,” and they will be nullified before the redemption and removed entirely (וְהַד׳ הֵם עֵרֶב רַב דְּהַיְינוּ שֶׁנֶּאֱמַר עֲלֵיהֶם וְהִרְשִׁיעוּ רְשָׁעִים וְיִתְבַּטְּלוּ קוֹדֶם הַגְּאֻלָּה וְיֵצְאוּ מִן הַכֹּל). “And regarding the Tree of Knowledge of good and evil, it is not to be thought, Heaven forbid, that the Talmud in its simple sense will be nullified” (וְאִילָנָא דְטוֹב וָרָע וְכוּ׳ אֵין לְהַאֲמִין חַס וְשָׁלוֹם שֶׁיִּתְבַּטֵּל הַתַּלְמוּד בְּפְשָׁט הַדְּבָרִים), but the intent is that since there will be those who are sustained by the manna, which contains the taste of all foods, they will not need the laws of meat and milk, fats and blood, slaughtering, and the like, nor laws of impurity and purity, nor matters such as menstruation and childbirth (אַמְנָם הַכַּוָּנָה כִּי מֵאַחַר שֶׁיֵּשׁ מִתְפַּרְנְסִים בַּמָּן שֶׁיֵּשׁ בּוֹ טַעַם כָּל מַאֲכָל וַדַּאי לֹא צְרִיכִים לְדִינֵי בָּשָׂר בְּחָלָב וְחֵלֶב וְדָם וְדִינֵי שְׁחִיטָה וְכַיּוֹצֵא וְכֵן דִּינֵי טֻמְאָה וְטָהֳרָה וְכַיּוֹצֵא וְכֵן נִדָּה וְיוֹלֶדֶת וְזָב), rather in the future they will engage in these matters according to the secret as explained in this book (אֶלָּא לֶעָתִיד יִתְעַסְּקוּ בְּדִינִים אֵלּוּ עַל דֶּרֶךְ הַסּוֹד שֶׁבַּסֵּפֶר הַזֶּה), and all the laws of prohibition and permission will be for the ignorant who are not sustained from the Tree of Life (וְיִהְיוּ כָּל דִּינֵי אִסּוּר וְהֶתֵּר לְעַמֵּי הָאָרֶץ שֶׁאֵינָם מִתְפַּרְנְסִים מֵעֵץ הַחַיִּים), and this is “for our sustenance will not be…” (וְזֶהוּ דְּהָא פַּרְנָסָא דִּילָן לָא יְהֵא וְכוּ׳), and the Torah scholars do not derive sustenance, etc. (וְלָא מִתְפַּרְנְסִין תַּלְמִידֵי חֲכָמִים וְכוּ׳), and he returns to explain the three divisions mentioned (אַהֲדַר לְפָרֵשׁ ג׳ חֲלוּקוֹת שֶׁאָמַר), that now the Torah scholars do not benefit from the wicked, who are the mixed multitude, but from the righteous among the ignorant who love Torah and support those who study it (שֶׁעַתָּה אֵין תַּלְמִידֵי חֲכָמִים נֶהֱנִים מִן הָרְשָׁעִים שֶׁהֵם עֵרֶב רַב אֶלָּא מֵעַמֵּי הָאָרֶץ הַכְּשֵׁרִים הָאוֹהֲבִים אֶת הַתּוֹרָה וּמַחֲזִיקִים בַּלּוֹמְדִים), as concluded (כַּדְּמַסִּיק), from the Ramak of blessed memory (מֵהָרַמ״ק זלה״ה).
Ohr HaChammah on Zohar: “And at the time when the Tree of Life rules” (וּבְזִמְנָא דְּשַׁלְטָא אִילָנָא דְחַיֵּי), meaning in the redemption (דְּהַיְינוּ בַּגְּאֻלָּה), the people of the land will be sustained from the essence of the blessing of the Torah scholars (יִתְפַּרְנְסוּ עַמֵּי הָאָרֶץ מִתַּמְצִית בִּרְכָתָן שֶׁל תַּלְמִידֵי חֲכָמִים).
Ohr HaChammah on Zohar: “And the mixed multitude” (וְעֵרֶב רַב), they are below in the klipot and the external forces (שֶׁהֵם לְמַטָּה בַּקְּלִיפּוֹת וְחִיצוֹנִים), and they have no redemption or deliverance at all (וְאֵין לָהֶם גְּאֻלָּה וּפְדוּת כְּלָל), for they are sinners of Israel in their bodies (כִּי הֵם פּוֹשְׁעֵי יִשְׂרָאֵל בְּגוּפָן), and therefore “they stood from afar” within Gehinnom (וְלָכֵן וַיַּעַמְדוּ מֵרָחוֹק בְּתוֹךְ גֵּיהִנֹּם), and the klipot, which are their dwelling, are far from redemption (וְהַקְּלִיפּוֹת שֶׁהֵם מְדוֹר שֶׁלָּהֶם רְחוֹקִים מִפֵּרוּקָא), and they will see the Torah scholars, who are from the side of Atzilut, and the holy people from the side of the living beings and the Merkavah, as explained (וְיִחֲזוֹן לְתַלְמִידֵי חֲכָמִים שֶׁהֵם מִסִּטְרָא דַּאֲצִילוּת וּלְעַמָּא קַדִּישָׁא מִצַּד הַחַיּוֹת וְהַמֶּרְכָּבָה כַּנִּזְכָּר).