Daf 274a (דַּף רע״ד ע״א)

And he places it in the right hand (וְנוֹתְנוֹ בַּיָּמִין), for the first Heh is for Chesed, the second Heh is for Gevurah (כִּי ה׳ עֶלְיוֹנָה לָחֶסֶד, ה׳ שְׁנִיָה לַגְּבוּרָה). And he lifts it from the ground one handbreadth, in the secret of Yod, for the lifting of the Heh is Yod (וּמְסַלְּקוֹ מִן הַקַּרְקַע טֶפַח, בְּסוֹד יו״ד כִּי סִלּוּק ה׳ הוּא יו״ד). And he fixes his eyes upon it, which are in the secret of YAHDVNHY (וְנוֹתֵן עֵינָיו בּוֹ, שֶׁהֵם בְּסוֹד יְאֲהדוֹנָהִי). Hashem (Yod) shines in the pupil of the eye (יְיָ [ד״א יו״ד] מֵאִיר בְּבַת עַיִן). Yod–Vav–Dalet in the three colors of the eye (ידִֹוִ״ד בִּשְׁלֹשָׁה צִבְעֵי הָעַיִן). Adonai shines in the two cherubs of the eye and the pupils of the eyelids of the eye (אֲדֹנָי מְאִירָה בִּשְׁנֵי כְּרוּבֵי הָעַיִן, וְאִישׁוֹנֵי עַפְעַפֵּי הָעַיִן). And he sends it as a gift to the members of his household (וּמְשַׁגְּ״רוֹ בְּמַתָּנָה לְאַנְשֵׁי בֵּיתוֹ). This is Binah, of which it is said: “Moshe rejoiced in the gift of his portion” (וְהִיא בִּינָה, שֶׁנֶּאֱמַר בָּהּ, יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ).

The tenth: the blessing of food (עֲשִׁירָאָה, בִּרְכַּת מְזוֹנָא). Behold, the Rabbis have established: with three, there must be a cup (הָא אוֹקְמוּהָ רַבָּנָן, בִּשְׁלֹשָׁה, צָרִיךְ כּוֹס). And the secret of the matter is: because it is, “the love of your espousals” (Jeremiah 2) (וְרָזָא דְּמִלָּה, בְּגִין דְּאִיהִי אַהֲבַת כְּלוּלוֹתָיִךְ), which are the Patriarchs, in “kol mikol kol” (דְּאִינּוּן אֲבָהָן, בַּכֹּ״ל מִכֹּ״ל כֹּ״ל). And it is not necessary to lengthen further (וְלֵית לְאַרְכָאָה יַתִּיר). From where do we know that Birkat haMazon is from the Torah? (בִּרְכַּת הַמָזוֹן מִן הַתּוֹרָה מִנַיִן). As it is said: “And you shall eat and be satisfied, and bless…” (Deuteronomy 8) (שֶׁנֶּאֱמַר, וְאָכַלְתָּ וְשָׂבָעְתָּ וְגוֹ׳). And we learned in a baraita: “And you shall bless” - this is the blessing of the One who provides sustenance (וְשָׁנִינוּ בַּבְּרַיְיתָא, וּבֵרַכְתָּ זוּ בִּרְכַּת הַזָן). “Hashem your God” - this is Birkat haMazon (אֶת ה׳ אֱלֹהֶיךָ זוּ בִּרְכַּת הַמָזוֹן). “For the land” - this is Birkat haAretz (עַל הָאָרֶץ, זוּ בִּרְכַּת הָאָרֶץ). “The good” - this is “Boneh Yerushalayim” (הַטוֹבָה, זוּ בּוֹנֶה יְרוּשָׁלָיִם). And so it says: “This good mountain and the Levanon” (Deuteronomy 3) (וְכֵן הוּא אוֹמֶר, הָהָר הַטוֹב הַזֶּה וְהַלְבָנוֹן). I have only for after, from where do we know before? (אֵין לִי אֶלָא לְאַחֲרָיו, לְפָנָיו מִנַיִן). As it is said: “Which He has given you” (Deuteronomy 8) (שֶׁנֶּאֱמַר אֲשֶׁר נָתַן לָךְ). From the time that He gave it to you, you are obligated to bless Him (מִשָׁעָה שֶׁנָתַן לְךָ, חַיָיב אַתָּה לְבָרְכוֹ). And the sages, of blessed memory, expounded (וְדָרְשׁוּ חַכָמִים זִכְרוֹנָם לִבְרָכָה): Moshe established for Yisrael the blessing of “HaZan” when the manna descended for them (מֹשֶׁה תִּיקֵן לָהֶם לְיִשְׂרָאֵל בִּרְכַּת הַזָן, בְּשָׁעָה שֶׁיָרַד לָהֶם הַמָן). Yehoshua established for them the blessing of the land when he brought them into the land (יְהוֹשֻעַ תִּיקֵן לָהֶם בִּרְכַּת הָאָרֶץ, בְּשָׁעָה שֶׁהֶכנִיסָן לָאָרֶץ).

David and Shlomo instituted Boneh Yerushalayim [Who builds Jerusalem] (דָוִד וּשְׁלֹמֹה תִּקְנוּ בּוֹנֶה יְרוּשָׁלָיִם). Furthermore, a hint to Birkat haMazon [Grace after Meals] is found in the section of the manna, within the manna itself (עוֹד נִמְצָא בְּפָּרָשַׁת הַמָן, רֶמֶז לְבִּרְכַּת מָזוֹן בַּמָן עַצְמוֹ), as it is said: “In the morning you shall be satisfied with bread, and you shall know that I am Hashem your God” (Exodus 16) (שֶׁנֶּאֱמַר, וּבַבֹּקֶר תִּשְׂבְּעוּ לֶחֶם וִידַעְתֶּם כִּי אֲנִי ה׳ אֱלֹהֵיכֶם).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן), the secret of those seven Zayin that are inscribed in the Tefillin (רָזָא דְּאִינוּן שֶׁבַע זַיִינִין דִּרְשִׁימִין בִּתְּפִלִין), which is seven seventies (דְּהוּא ז׳ שִׁבְעִין) - some say: that are in the Shinim (נ״א שֶׁבְּשִׁינִין) - that allude to the seven chambers of the lungs of man, by which he draws breath (דִּרְמִיזִין לְז׳ אוּנֵי דְּרֵיאָה דְּבַּר נָשׁ, דִּבְּהוֹן שָׁאִיב רוּחָא), and from it produces a spark of fire, which burns from his mouth (וּמִנֵיה מַפִּיק צוּצִיתָא דְּנוּר, דְּדָלִיק מִפּוּמֵיהּ). And furthermore, they allude to the seven weeks from Pesach to Atzeret (וְעוֹד דְּאִינוּן רֶמֶז לְשִׁבְעָה יוֹמֵי וּשְׁבוּעֵי דְּמִפֶּסַח לַעֲצֶרֶת). And furthermore, they allude to the seven branches of the Menorah (וְעוֹד דְּאִינוּן רְמִיזִין לְשִׁבְעָה קְנֵי מְנֹרָתָא), upon which are seven Holy Luminarys (דְּאִית עֲלַיְיהוּ שֶׁבַע בּוּצִינֵי קַדִישִׁין).

And furthermore, they allude to the seven moving planets (וְעוֹד דְּאִינוּן רְמִיזִין לְשִׁבְעָה כֹּכְבֵי לֶכֶת), which shine in the firmament (דְּאִינוּן מְנַהֲרֵי בִּרְקִיעָא). And furthermore, they allude to the seven grades upon which the world stands (וְעוֹד דְּאִינוּן רְמִיזִין לְשִׁבְעָה מַדְרֵגִין, דְּעָלְמָא עֲלַיְיהוּ קַיְימָא). And these are the foundation, the root, and the essence of all (וְאִינוּן יְסוֹדָא וְשֹׁרְשָׁא וְעִיקָרָא דְּכֹּלָא). And upon them the friends said (וְעֲלֵיהוֹן אֲמְרֵי חַבְרַיָיא): whoever wishes to place the Tefillin of the head must look upon those two Shinin (כָּל מַאן דְּבָּעִי לְאַנְחָא תְּפִלִין דְּרֵישָׁא, מִבָּעֵי לֵיה לְאִסְתַּכְּלָא בְּאִינוּן תְּרֵי שִׁינִין), which allude to those seven Zayin, which contain a hint of hidden secrets, profound allusions, up to here (דְּאִינוּן רְמִיזִין לְאִינוּן ז׳ זַיְינִין, דְּאִית בְּהוֹן רֶמֶז רָזִין סְתִּימִין, עֲמִיקִין רְמִיזִין ע״כ). “For Hashem your God is the God of gods and the Lord of lords, the great God, etc.” (Deuteronomy 10) (כִּי יְיָ אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדוֹל וְגו׳). We have learned: “And the likeness of their faces, the face of a man” (Ezekiel 1) (תַּנֵינָן, וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם). These are not the same as the cherubs (אִלֵין לָאו אִינוּן כְּאִינוּן כְּרוּבִים). Those are great faces, the cherubs are small faces, like a child (אִינוּן אַנְפֵּי רַבְרְבִין, כְּרוּבִים אַנְפֵּי זוּטְרֵי, כְּרַבְיָא). The face of man, in which all forms are included, for they are great faces (פְּנֵי אָדָם, כָּל דְיוּקְנָא כְּלִילָן בְּהוּ, בְּגִין דְּאִינוּן אַנְפֵּי רַבְרְבִין). And within them are engraved carvings, in the engravings of the Explicit Name, in the four directions: east, west, north, and south (וּמִתְּצַיְירִין בְּהוּ צִיוּרִין גְלִיפִין, בְּגִלוּפֵי שְׁמָא דִּמְפֹרָש, בְּד׳ סִטְרִין, מִזְרָ״ח מַעֲרָ״ב צָפוֹ״ן דָרוֹ״ם).

Mikha’el is inscribed in the inscription to the side of the south (מִיכָאֵ״ל רָשִׁים בִּרְשִׁימוּ לִסְטַר דָרוֹם). And all faces look towards the face of man: the face of the lion, the face of the eagle, the face of the ox (וְכָל אַנְפִּין מִסְתַּכְּלִין לְגַבֵּי פְּנֵי אָדָ״ם, פְּנֵי אַרְיֵ״ה פְּנֵי נֶשֶׁ״ר פְּנֵי שׁוֹ״ר). Man is male and female, and is not called man otherwise (אָדָם אִיהוּ דְכַר וְנוּקְבָא, וְלֹא אִתְּקְרֵי אָדָם בַּר הָכִי). And from him the forms are depicted: “The chariots of Elohim are myriads, thousands upon thousands” (Psalms 68) (וּמִנֵיה אִתְּצַיְירִין צִיוּרִין, דֶּרֶכֶב אֱלֹהִים רִבּוֹתַיִם אַלְפֵי שִׁנְאָן).

Shin’an [Ox, Eagle, Lion, Man] is the totality of all the forms (שִׁנְאָן, כְּלָלָא דְּכֻּלְהוּ צִיוּרֵי): ox (שׁוֹ״ר), eagle (נֶשֶׁ״ר), lion (אַרְיֵ״ה), and this is man (וְדָא אִיהוּ אָדָם). In their simple form, they are included together (פְּשִׁיטוּ דְּאִתְּכְלִיל כְּחָדָא), in the mystery of male and female (בְּרָזָא דְכַר וְנוּקְבָא). All the thousands and myriads emerge from this mystery of Shin’an [Ox, Eagle, Lion, Man] (וְכֻלְהוּ אַלְפִין וְרִבְבָן, כֻּלְהוּ נָפְקִין מֵהַנֵּי רָזָא שִׁנְאָן). From these forms, each one is differentiated according to its own side, as they are seen (מֵהַנֵּי דְיוּקְנִין מִתְּפַּרְשָׁן כָּל חַד וְחַד בְּסִטְרַיְיהוּ, כְּמָה דְּאִתְּחַזֵי לוֹן). These interweave one with another (אִלֵין אִינוּן דְּקָא מְשַׁלְבָן חַד בְּחַד), and are included one with another (וְכָּלִיל חַד בְּחַד), so that each is included in its companion (לְמֶהֱוֵי כֹּל חַד כָּלִיל בְּחַבְרֵיה): ox, eagle, lion, man (שׁוֹ״ר נֶשֶׁ״ר אַרְיֵ״ה אָדָ״ם), conducted in the mystery of four engraved Names (אִתְנַהֲגָן בְּרָזָא דְּאַרְבַּע שְׁמָהָן גְלִיפָן), which ascend to be conducted and contemplated (סַלְקִין לְאִתְנַהֲגָא וּלְאִסְתַּכְּלָא).

The ox ascends to be conducted and contemplated towards the face of man (סַלִיק לְאִתְנַהֲגָא וּלְאִסְתַּכְּלָא שׁוֹר לְאַנְפֵּי אָדָם). Another Name ascends, crowned and engraved in the secret of two colors, and it is El (סָלִיק שְׁמָא אַחֲרָא, מִתְעַטְרָא מְחָקְקָא בְּרָזָא דִּתְּרֵין גְוָונִין, וְאִיהוּ אֵל). Then it turns backward, and the throne engraves and carves it, and it is inscribed to be conducted in the secret of this Name (כְּדֵין אִתְהֲדַר לְאַחוֹרָא, וְכֻּרְסְיָיא חָקִיק וְגָלִיף לֵיה, וְאִתְרְשִׁים לְאִתְנַהֲגָא בְּרָזָא דִּשְׁמָא דָא).

The eagle ascends to be conducted and contemplated towards the face of man (וְסַלִיק לְאִתְנַהֲגָא וּלְאִסְתַּכְּלָא נֶשֶׁר לְאַנְפֵּי אָדָם). One Name ascends, crowned, conducted in the secret of two faces and colors, to be conducted, to ascend in ascent with the crown, and it is Great (סָלִיק שְׁמָא חָדָא, מִתְעַטְּרָא מִתְנַהֲגָא בְּרָזָא דִּתְּרֵין אַנְפִּין וּגְוָונִין, לְאִתְנַהֲגָא לְאִסְתַּלְקָא בִּסְלִיקוּ בְּעִטוּרָא, וְאִיהוּ גָדוֹל). Then it turns backward, and the throne engraves and carves it, and it is inscribed to be conducted in the secret of this Name (כְּדֵין אִתְהֲדַר לְאַחוֹרָא, וְכֻּרְסְיָיא חָקִיק וְגָלִיף לֵיה, וְאִתְרְשִׁים לְאִתְנַהֲגָא בְּרָזָא דִּשְׁמָא דָא).

The lion ascends to be conducted and contemplated towards the face of man (סַלִיק לְאִתְנַהֲגָא וּלְאִסְתַּכְּלָא אַרְיֵה לְאַנְפֵּי אָדָם). One Name ascends, crowned, engraved in the secret of two faces and colors, to be strengthened and bound in its might, and it is Mighty (סַלִיק שְׁמָא חָדָא מִתְעַטְּרָא מְחָקְקָא בְּרָזָא דִּתְּרֵין אַנְפִּין וּגְוָונִין, לְאִתְתַּקְפָא וּלְאִתְקַשְׁרָא בְּתוּקְפֵיה, וְאִיהוּ גִּבּוֹר). Then it turns backward, and the throne engraves and carves it, and it is inscribed to be conducted in the secret of this Name (כְּדֵין אִתְהֲדַר לְאֲחוֹרָא, וְכֻּרְסְיָיא חָקִיק וְגָלִיף לֵיה, וְאִתְרְשִׁים לְאִתְנַהֲגָא בְּרָזָא דִּשְׁמָא דָא).

Adam looks at all of them (אָדָם אִסְתָּכַּל בְּכֻּלְהוּ), and all of them ascend and look at him (וְכֻּלְהוּ סַלְקִין וּמִסְתַּכְּלִין בֵּיה). Then all of them are engraved in their carvings in this form (כְּדֵין כֻּלְהוּ אִצְטַיְירָן בִּגְלוּפַיְיהוּ בְּצִיוּרָא דָא), in the secret of one Name, which is called Awesome (בְּרָזָא דִּשְׁמָא חַד, דְּאִקְרֵי נּוֹרָא). And then it is written about them: “And the likeness of their faces was the face of a man” (Ezekiel 1) (וּכְדֵין כְּתִיב עֲלַיְיהוּ, וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם). All of them are included in this likeness, and this likeness includes them (כֻּלְהוּ כְּלִילָן בְּהַאי דִּיוּקְנָא, וְהַאי דִּיוּקְנָא כָּלִיל לוֹן). And by this secret Kudsha Berikh Hu is called “the great, the mighty, and the awesome God” (Deuteronomy 10) (וְעַל רָזָא דָא, אִתְּקְרֵי קוּדְשָׁא בְּרִיךְ הוּא, הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא). For these Names engraved above are in the secret of the supernal Chariot (דְּהָא שְׁמָהָן אִלֵין גְלִיפִין אִינוּן לְעֵילָא, בְּרָזָא דִּרְתִּיכָא עִלָאָה), included in the four letters Yod–Heh–Vav–Heh (כְּלִילָא בְּאַרְבַּע אַתְּוָון יְהוָה), which is the Name that includes all likenesses (דְּאִיהוּ שְׁמָא דְּכָּלִיל כָּל דִּיוּקְנִין). These are engraved carvings in the throne (אִלֵין מְחָקְקָן גְלִיפִין בְּכֻּרְסַיָיא), and the throne is engraved, embroidered with them (וְכֻּרְסַיָיא גְלִיפָא מְרַקְמָא בְּהוּ). One to the right, one to the left, one before, and one behind (חַד לִיְמִינָא, וְחַד לִשְׁמָאלָא, וְחַד לְקַמָא, וְחַד לְאַחוֹרָא). An inscription in the four directions of the world (רְשִׁימָא בְּד׳ סִטְרִין דְּעַלְמָא).

The throne, when it ascends, is inscribed with these four likenesses (כֻּרְסְיָיא כַּד סַלְקָא, רְשִׁימָא בְּאַרְבַּע דִּיוּקְנִין אִלֵין). These four supernal Names are given to this throne (אִלֵין אַרְבַּע שְׁמָהָן עִלָאִין, נָטְלִין לְהַאי כֻּרְסְיָיא). And the throne is included in them, until it gathers and collects those delights and yearnings (וְכֻּרְסְיָיא אִתְכְּלֵל בְּהוּ, עַד דְּנָקְטָא וְלָקְטָא אִינוּן עִנוּגִין וְכִּסוּפִין). It descends full, like a tree filled with branches to every side, and filled with fruits (נָחֲתָא מַלְיָיא כְּאִילָנָא דְּמַלֵי עַנְפִין לְכָל סְטַר, וּמַלְיָיא אִיבִין). When it descends, these four likenesses go forth, depicted in their forms, engraved, shining, sparkling, flaming - and they sow seed upon the world (כֵיוָן דְּנָחֲתָא, נְפָקוּ אִלֵין ד׳ דִּיוּקְנִין, מְצוּיָרִין בְּצִיוּרַיְיהוּ, גְלִיפִין מְנַהֲרָן, נְצִיצָן מְלַהֲטָן, וְאִינוּן זַרְעִין זַרְעָא עַל עָלְמָא).

Parashat Shoftim

Ra‘aya Meheimna

“Judges and officers you shall appoint for yourself in all your gates which Hashem your God gives you, etc.” (Deuteronomy 16) (שׁוֹפְטִים וְשׁוֹטְרִים תִּתֶּן לְךָ בְּכָל שְׁעָרֶיךָ אֲשֶׁר יְיָ אֱלֹהֶיךָ נוֹתֵן לְךָ וְגו׳). In this commandment, He appointed judges and officers (בְּפִקּוּדָא דָּא, מָנֵי שׁוֹפְטִים וְשׁוֹטְרִים). And furthermore: “For Elohim is Judge” (Psalms 75) (וְעוֹד כִּי אֱלֹהִים שׁוֹפֵט). For Yod, its numerical value is ten (כִּי יוֹ״ד דְּחוּשְׁבָּנֵיהּ י׳). Kaf, twenty - Keter, here (כ׳ כֶּתֶר [בָּתַר] הָכָא). Kaf Elohim Shofet: this one lowers Heh Heh (וְכ׳ אֱלֹהִים שׁוֹפֵט, זֶה יַשְׁפִּיל ה״א ה״א), and this one raises Vav Vav (וְזֶה יָרִים דָּא ו׳ ו׳).

The commandment after this: to judge with the sword (פִּקּוּדָא בָּתַר דָּא, לָדוּן בְּסַיִיף). To judge with strangulation (לָדוּן בְּחֶנֶק). To judge with the judgment of stoning (לָדוּן בְּדִין סְקִילָה). To judge with the judgment of burning (לָדוּן בְּדִין שְׂרֵיפָה). To judge with the sword - for whom? For Sama’el (לָדוּן בְּסַיִיף לְמַאן, לְסָמָאֵל). This is what is written: “For My sword is sated in the heavens, behold it shall come down upon Edom” (Isaiah 34) (הֲדָא הוּא דִכְתִיב, כִּי רִוְּתָה בַשָּׁמַיִם חַרְבִּי הִנֵּה עַל אֱדוֹם תֵּרֵד).

The sword of Kudsha Berikh Hu: Yod is the head of the sword (חֶרֶב דְּקוּדְשָׁא בְּרִיךְ הוּא, יוֹ״ד רֵישָׁא דְּחַרְבָּא). Vav is the body of the sword (ו׳ גּוּפָא דְּחַרְבָּא). Heh Heh, its two edges (הֵ״א הֵ״א, תְּרֵין פִּיפִיּוֹת דִּילָהּ). “Justice, justice shall you pursue” (Deuteronomy 16) (צֶדֶק צֶדֶק תִּרְדּוֹף): they cut two judgments - judgment from the Beit Din above, and judgment from the Beit Din below (חַתְכִין תְּרֵין דִּינִין, דִּינָא מִפִּי בֵּית דִּין דִּלְעֵילָּא, וְדִינָא מִפִּי בֵּית דִּין דִּלְתַּתָּא). And from here it is made known: a man does not stub his finger below until permission is given to him from above (וּמֵהָכָא אִשְׁתְּמוֹדָע, אֵין אָדָם נוֹקֵף אֶצְבָּעוֹ מִלְּמַטָּה עַד שֶׁנִּתַּן לוֹ רְשׁוּת מִלְּמַעְלָה).

The sheath of the sword is Adonai (נַרְתְּקָא דְּחַרְבָּא אֲדֹנָי). There judgment is found (תַּמָּן אִשְׁתְּכַח דִּינָא). In the recitation of Shema - YHVH (בְּקְרִיאַת שְׁמַע יְהוָה). The sword of Kudsha Berikh Hu: concerning it is said, “The high praises of El are in their throat, and a two-edged sword in their hand” (Psalms 149) (חַרְבָּא דְּקוּדְשָׁא בְּרִיךְ הוּא, עָלָהּ אִתְּמַר, רוֹמְמוֹת אֵל בִּגְרוֹנָם וְחֶרֶב פִּיפִיּוֹת בְּיָדָם). In the Tzaddik, the Living One of the worlds, is included the “Chai” blessings (בְּצַדִּיק חַי עָלְמִין, כָּלִיל חַ״י בִּרְכָאן), in which: “Adonai, open my lips, and my mouth…” (Psalms 51) (דְּבֵיהּ אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי). In it the sword enters its sheath: “And the wrath of the king was pacified” (Esther 7) (בֵּיהּ עָאל חַרְבָּא בְּנַרְתִּיקָהּ, וַחֲמַת הַמֶּלֶךְ שָׁכָכָה). And two Names are joined: YAHDVNHY (וּמִתְחַבְּרִין תְּרֵין שְׁמָהָן יְאֲהדוֹנָהִי).

To judge with strangulation - this is Zarka (לָדוּן בְּחֶנֶק, זַרְקָא). There is the line: Yod encircled in it, and the line, Vav, that spreads from it (תַּמָּן קַו, יוֹ״ד כְּרִיכָא בֵּיהּ, וְקַו, ו׳ דְּאִתְפַּשְּׁטָא מִנֵּיהּ). By it Sama’el is grasped: “And they carried it on a pole between two” (Numbers 13) (בֵּיהּ תָּפִיס לְסָמָאֵל, וַיִּשָּׂאוּהוּ בַמּוֹט בִּשְׁנָיִם). What is the pole of that wicked one? (מַאי מוֹט דְּהַהוּא רָשָׁע). Man, who is Yod Heh Vav Heh, MaH, and the four letters YHVH - behold forty-nine (אָדָם דְּאִיהוּ יוֹ״ד הֵ״א וָא״ו הֵ״א, מ״ה, וְד׳ אַתְוָון יְהוָה, הֲרֵי תִּשְׁעָה וְאַרְבָּעִים). Like the count of forty-nine letters, which are in the six words of the supernal unification, and in the six words of the lower unification (כְּחוּשְׁבָּן תִּשְׁעָה וְאַרְבָּעִים אַתְוָון, דְּאִינּוּן בְּשִׁית תֵּיבִין דְּיִחוּדָא עִלָּאָה, וּבְשִׁית תֵּיבִין דְּיִחוּדָא תַּתָּאָה). These are Vav Vav (דְּאִינּוּן ו׳ ו׳). And this is: “And they carried it on a pole between two” - in separation from them, without an Alef between the two Vav, for there is no unification to the Sitra achra (וְהַאי הוּא וַיִּשָּׂאוּהוּ בַמּוֹט בִּשְׁנָיִם, בְּפִרוּדָא מִנַּיְיהוּ, בְּלָא א׳ בְּאֶמְצַע וָ״ו, דְּלֵית יִחוּדָא לְסִטְרָא אַחֲרָא). But: “They carried it on a pole between two” - Sama’el and his mate, the world of separations (אֶלָּא וַיִּשָּׂאוּהוּ בַמּוֹט בִּשְׁנָיִם, סָמָאֵל וּבַת זוּגֵיהּ, עוֹלָם הַנִּפְרָדִים). With the rope in which he is strangled, the two Heh are grasped (בְּחֶבֶל דְּיֵחָנֵק בָּהּ, אֲחִידָן הֵ״א הֵ״א), in the five fingers of the right hand (בְּה׳ אֶצְבְּעָאן דְּיַד יְמִינָא), and in the five of the left hand (וּבְה׳ דְּיַד שְׂמָאלָא). Vav, the rope (ו׳ חֶבֶל). Yod, their strangulation (יוֹ״ד חֲנִיקָא דִּלְהוֹן). The Name YHVH, death to Sama’el and the serpent, and life to Yisrael (שְׁמָא דַּיְדוָֹ״ד, מִיתָה לְסָמָאֵ״ל וְנָחָשׁ, וְחַיִּים לְיִשְׂרָאֵל). And for this reason: “See now that I, I am He, and there is no god with Me. I kill to the foreign gods in My Name, and to all who did not believe in Me; and I give life to those who believe and guard My commandments” (Deuteronomy 32) (וּבְגִין דָּא, רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי. אֲנִי אָמִית לֵאלֹהִים אֲחֵרִים בִּשְׁמִי, וּלְכָל דְּלָא הֵימְנוּ בִּי. וַאֲחַיֶּה לְאִינּוּן דְּהֵימְנִין וְנַטְרִין פִּקּוּדִין דִּילִי).

To judge with stoning for Sama’el, with a stone that is Yod (לָדוּן בִּסְקִילָה לְסָמָאֵל, בְּאֶבֶן דְּאִיהִי יוֹ״ד), the Tzaddik throws it against him (זָרִיק לָהּ [צַדִּיק] לְגַבֵּיהּ), with the five fingers, which are Heh (בַּחֲמֵשׁ אֶצְבְּעָאן דְּאִינּוּן ה׳), and with the arm, which is Vav (וּבַקָּנֶה דִּדְרוֹעָא דְּאִיהוּ ו׳), and with the shoulder, which there is Heh (וּבַכָּתֵף דְּתַמָּן ה׳). And he casts it against him with thought, which is the Explicit Name Yod Heh Vav Heh (וְזָרִיק לָהּ לְגַבֵּיהּ מַחֲשָׁבָה, דְּאִיהוּ שְׁמָא מְפֹרָשׁ יוֹ״ד הֵ״א וָא״ו הֵ״א).

To judge with burning for Sama’el (לָדוּן בִּשְׂרֵפָה לְסָמָאֵל). Wood to kindle in them the fire (עֵצִים לְאַדְלְקָא בְּהוֹן נוּרָא). Fortunate is the body, which is wood (זַכָּאָה אִיהוּ גּוּפָא דְּאִיהוּ עֵץ), and its limbs, wood, to burn in them the fire which is Ner Mitzvah, in every limb, to burn Sama’el (וְאֵבָרִים דִּילֵיהּ עֵצִים, לְאוֹקְדָא בְּהוֹן אֶשָּׁא, דְּאִיהוּ נֵר מִצְוָה, בְּכָל אֵבֶר, לְאוֹקְדָא לְסָמָאֵל). In the supernal Shekhinta, in the wood which is Tiferet, and in all woods attached in it (בִּשְׁכִינְתָּא עִלָּאָה, בְּעֵץ דְּאִיהוּ תִּפְאֶרֶת, וּבְכָל עֵצִים דַּאֲחִידָן בֵּיהּ). For at the time when fire descended from above upon the wood of the offering: “And the stranger that draws near shall die” (Numbers 1) (דִּבְזִמְנָא דְּאֵשׁ עַל גָּבוֹהַּ נָחִית הֲוָה, עַל גַּבֵּי עֵצִים דְּקָרְבְּנָא, וְהַזָּר הַקָּרֵב יוּמָת), that was consumed in it (דְּאִתּוֹקַד בֵּיהּ). This is what is written: “And the fire upon the altar shall burn in it” (Leviticus 6) (הֲדָא הוּא דִכְתִיב, וְהָאֵשׁ עַל הַמִּזְבֵּחַ תּוּקַד בּוֹ). Fortunate is he who grasps the Tree of Life in his body, in his limbs, a lamp on every branch, and every branch a Ner Mitzvah, with his 248 commandments (זַכָּאָה אִיהוּ מַאן דְּאָחִיד בְּאִילָנָא דְּחַיֵּי, בְּגוּפֵיהּ, בְּאֵבָרִים דִּילֵיהּ, נֵר כָּל עַנְפָא וְעַנְפָא נֵר מִצְוָה בְּרמ״ח פִּקּוּדִין דִּילֵיהּ). When both of them are grasped in it, is fulfilled: “And behold, the bush burned with fire, and the bush was not consumed” (Exodus 3) (כַּד אֲחִידָן בֵּיהּ תַּרְוַויְהוּ, יִתְקְיָּים, וַיַּרְא וְהִנֵּה הַסְּנֶה בּוֹעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אוּכָּל). And Sama’el, and the serpent, and all his forces, which are thorns, were consumed (וְסָמָאֵל וְנָחָשׁ וְכָל מְמָנָן דִּילֵיהּ, דְּאִינּוּן קוֹצִין, אִתּוֹקָדוּ). But the branches of the bush, and its trunk, and its leaves, were not consumed (וַעֲנְפִין דִּסְנֶה, וְאִיבָּא דִּילֵיהּ, וְעָלִין דִּילֵיהּ, לָא אִתּוֹקָדוּ). This Kudsha Berikh Hu showed to him (דָּא אַחְזֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא).