Daf 281b (דַּף רפ״א ע״ב)
Ra‘aya Meheimna arose (קָם רַעְיָא מְהֵימָנָא), and prostrated before Kudsha Berikh Hu and wept (וְאִשְׁתְּטַּח קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא וּבָכָה), and said: May this be His will (וְאָמַר כֵּן יְהֵא רַעֲוָא דִּילֵיהּ), that He account me as a son (דְּיַחֲשִׁיב לִי כְּבַר), that my deeds before Kudsha Berikh Hu and His Shekhinta (דְּעוֹבָדִין דִּילִי לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ) shall be before Him as a son who strives after his father and his mother (יְהוֹן לְגַבֵּיהּ כִּבְרָא דְּאִשְׁתְּדַּל בְּהוֹן בָּתַר אֲבוֹי וְאִמֵּיהּ), who loves them more than himself, his soul, his spirit, and his Neshama (דְּרָחִים לוֹן יַתִיר מִגַּרְמֵיהּ וְנַפְשֵׁיהּ רוּחֵיהּ וְנִשְׁמָתֵיהּ), and all that he had he reckoned as nothing (וְכָל מַה דְּהֲוָה לֵיהּ הֲוָה חָשִׁיב לוֹן לְאַיִן), in order to do for them the will of Father and Mother (לְמֶעְבַּד בְּהוֹן רְעוּתֵיהּ דְּאַבָּא וְאִמָּא), and to redeem them with himself (וּלְמִפְרַק לוֹן בְּהוֹן). And even though I know that all is in His domain (וְאַף עַל גַּב דְּיָדַעְנָא דְּכֹלָּא בִּרְשׁוּתֵיהּ), the Merciful desires the heart (רַחֲמָנָא לִבָּא בָּעֵי).
At that moment Kudsha Berikh Hu came and kissed him (בְּהַהוּא זִמְנָא אָתָא קוּדְשָׁא בְּרִיךְ הוּא וְנָשִׁיק לֵיהּ), and said: Ra‘aya Meheimna, surely you are My son, and of the Shekhinta (וְאָמַר, רַעְיָא מְהֵימָנָא, וַדַאי אַנְתְּ הוּא בְּרָא דִּילִי, וְדִשְׁכִינְתָּא). The Rabbis and the angels kissed him (רַבָּנָן וּמַלְאָכִין נַשְּׁקוּ בַּר), all of them arose and kissed him (קָמוּ כֻּלְּהוּ וְנַשְּׁקוּ לֵיהּ), and received him as master and king over them (וְקַבִּילוּ לֵיהּ לְרַב וּמַלְכָּא עָלַיְיהוּ). (Deuteronomy 25) And it shall be, when Hashem your God gives you rest… you shall blot out the memory of Amalek (וְהָיָה בְּהָנִיחַ יְיָ אֱלֹהֶיךָ וְגוֹ׳, תִּמְחֶה אֶת זֵכֶר עֲמָלֵק וְגוֹ׳). This command is to cut off the seed of Amalek (פִּקּוּדָא דָּא, לְהַכְרִית זַרְעוֹ שֶׁל עֲמָלֵק). For Kudsha Berikh Hu has sworn that He will not return upon His throne until He takes vengeance from him (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא אוֹמֵי, דְּלָא יַחֲזוֹר עַל כֻּרְסֵיהּ, עַד דְּיִטּוֹל נוּקְמָא מִנֵּיהּ).
Ra‘aya Meheimna opened and said (פָּתַח רַעְיָא מְהֵימָנָא וְאָמַר): Surely, for this reason they went in the wilderness and upon the sea (וַדַּאי, בְּגִין דָּא הֲווֹ אַזְלֵי בְּמַדְבְּרָא וְעַל יַמָּא), and they did not enter into the land of Yisrael until vengeance was taken from Amalek (וְלָא יֵיעֲלוּן בְּאַרְעָא דְּיִשְׂרָאֵל, עַד דְּיִטּוֹל נוּקְמָא מִנֵּיהּ דַּעֲמָלֵק).
Amalek, who is he above (עֲמָלֵק מַאן הוּא לְעֵילָּא). For we see that from there were the souls of Balaam and Balak (דְּהָא חֲזֵינָן דְּבִלְעָם וּבָלָק מִתַּמָּן הֲווֹ נִשְׁמָתִין דִּלְהוֹן), and for this they hated Yisrael more than all nations and tongues (וּבְגִין דָּא הֲווֹ שַׂנְאִין לְיִשְׂרָאֵל יַתִיר מִכָל אוּמָה וְלִישָׁן). And for this Amalek is inscribed in their name: Am from Balaam, Lek from Balak (וּבְגִין דָּא עֲמָלֵק רָשִׁים בִּשְׁמֵהוֹן, ע״ם מִן בִּלְעָם, ל״ק מִן בָּלָק). And male and female are the Amalekites (וּדְכָר וְנוּקְבָּא אִינּוּן עֲמָלֵקִים). Concerning them it is said (וְעָלַיְיהוּ אִתְּמַר): (Numbers 23) He has not beheld iniquity in Ya'akov, neither has He seen toil in Yisrael (לֹא הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל). Just as in Yisrael there are four faces Ya'akov, Yisrael, Rachel, Leah (כְּגַוְונָא דְּאִית בְּיִשְׂרָאֵל אַרְבַּע אַנְפִּין, יַעֲקֹב, יִשְׂרָאֵל, רָחֵל, לֵאָה), Yisrael with Leah, Ya'akov with Rachel, corresponding to (Ezekiel 1) and the face of the eagle to the four of them (יִשְׂרָאֵל עִם לֵאָה, יַעֲקֹב עִם רָחֵל, לָקֳבֵל, וּפְנֵי נֶשֶׁר לְאַרְבַּעְתָּם). So too are there four faces to Amalek (הָכִי אִית אַרְבַּע אַנְפִּין לַעֲמָלֵק): Sorcery, Divination, Toil, and Iniquity (קֶסֶם, וְנַחַשׁ, עָמָל, וָאָוֶן). Amal is inscribed in Amalek (עָמָל רָשִׁים בַּעֲמָלֵק). And Haman, who was from the side of Amalek (וְהָמָן דְּהֲוָה מִסִּטְרָא דַּעֲמָלֵק), (Psalms 7) His toil shall return upon his own head (יָשׁוּב עֲמָלוֹ בְרֹאשׁוֹ). And all the chiefs of Esau were from Amalek (וְכָל אַלּוּפֵי עֵשָׂו מֵעֲמָלֵק הֲווֹ). And above, Amalek is Samael (וּלְעֵילָּא עֲמָלֵק, סָמָאֵל): Amal, Serpent, Iniquity, and Deceit (עָמָל, נַחַשׁ, אָוֶן, וּמִרְמָה), who entices man to sin against Kudsha Berikh Hu (דִּמְפַתֵּי לֵיהּ לְבַּר נָשׁ לְמֶחֱטֵי לְקוּדְשָׁא בְּרִיךְ הוּא). Kesem, Qof from Amalek, Samekh Mem from Samael (קֶסֶ״ם, ק׳ מִן עֲמָלֵק, ס״ם מִן סָמָאֵ״ל). Nachash, El from Samael (נַחַ״שׁ, אֵ״ל מִסָּמָאֵל). MISSING (כָּאן חָסֵר).
Upon him it is said to Avraham (עָלֵיהּ אִתְּמַר לְאַבְרָהָם), “Go for yourself from your land and from your birthplace and from your father’s house” (Bereshit 12) (לֵךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ), the house of your birth (בֵּית מוֹלָד דִּילָךְ), from these lunar houses (מֵאִלֵּין בָּתֵּי סִיהֲרָא), or houses of Shabtai (Saturn) (אוֹ בָּתֵּי שַׁבְּתַאי), or houses of Ma’adim (Mars) (אוֹ בָּתֵי מַאֲדִים). For the houses of Ma’adim (Mars) and the houses of Shabtai (Saturn) and the moon (דְּבָתֵי מַאֲדִים וּבָתֵי שַׁבְּתַאי וּלְבָנָה), about them it is said (עָלַיְיהוּ אִתְּמַר): One does not begin with ב (אֵין מַתְחִילִין בְּב), and one does not conclude with ד (וְאֵין מְסַיְּימִין בְּד).
For Ma’adim (Mars) is the redness of the sun (דְּמַאֲדִים סוּמָקוּ דְּחַמָּה), Gehinom (גֵּיהִנָּם), the mother of Esav (אִימָּא דְּעֵשָׂו), who was born on the second day (דְּאִתְיְילִידַת בְּיוֹמָא תִּנְיָינָא). And the moon, it is good and evil (וְסִיהֲרָא, אִיהוּ טוֹב וָרָע), good in its fullness (טוֹב בְּמִילּוּאָהּ), and evil in its deficiency (וְרַע בְּחֶסְרוֹנָהּ). And because it is crowned from good and evil (וּבְגִין דְּאִיהִי כְּלִילָא מִטּוֹב וָרָע), Yisrael counts by it (מוֹנִין בָּהּ יִשְׂרָאֵל), and the children of Yishma’el count by it (וּמוֹנִין בָּהּ בְּנֵי יִשְׁמָעֵאל). And when it is full, it is not a good sign for Yisrael (וְכַד לָקַת בְּמִלּוּאָה, סִימָנָא לָא טַב לְיִשְׂרָאֵל). And when it is in its deficiency, it is a bad sign for the Yishma’elites (וְכַד לָקַת בְּחֶסְרוֹנָהּ, סִימַן רָע לַיִשְׁמְעֵאלִים). And in this, “And the wisdom of his wise men shall perish” (Isaiah 29) (וּבְהַאי וְאָבְדָה חָכְמַת חֲכָמָיו), wisdom of the Yishma’elites (חָכְמָה דְּיִשְׁמָעֵאלִים), “And the understanding of their men of understanding shall be hidden” (Isaiah 29) (וּבִינַת נְבוֹנִים תִּסְתַּתָּר), for they do not know their creation (דְּאִינּוּן לָא יַדְעִין בִּבְרִיאָתָן), but only their operations (אֶלָּא בְּשִׁמוּשָׁא דִּילְהוֹן), according to the change of the world in their courses and their operations (כְּפִי שִׁנּוּי עָלְמָא בַּהֲלִיכָתָן וְשִׁימּוּשָׁן). And the moon was created on the fourth day (וְסִיהֲרָא אִתְבְּרִיאַת בְּיוֹמָא רְבִיעָאָה), and in its deficiency there is poverty (וּבְחֶסְרוֹנָה דִּילָהּ עֲנִיּוּת),
Lilith was created (אִתְבְּרִיאַת לִילִית), Shabtai (Saturn) (שַׁבְּתַאי), which is hunger and thirst and the dimming of lights (דְּאִיהוּ רָעָב וְצִמָאוֹן וְלָקוּתָא דִּנְהוֹרִין). Concerning it is said, “Let there be luminaries” deficient (עָלָהּ אִתְּמַר, יְהִי מְאֹרֹת חָסֵר). “The curse of Hashem is in the house of the wicked” (Proverbs 3) (מְאֵרַת יְיָ בְּבֵית רָשָׁע). “And the sinner is trapped by her” (Ecclesiastes 7) (וְחוֹטֵא יִלָּכֶד בָּהּ), in her prison house (בְּבֵית הַסֹּהַר דִּילָהּ), but the righteous escapes from her (וְצַדִּיק יִמָּלֵט מִמֶּנָּה). And there is another star (וְאִית כּוֹכָבָא אַחֲרָא), a small point (נְקוּדָּה זְעֵירָא), a point upon the handmaid - some say: the moon (נ״א סִיהֲרָא) (נָקוּד עַל שִׁפְחָה דְּאִיהוּ מְאֹרֹת) - and this is ḥolam (וְדָא חוֹלָם), the daughter of the king (בַּת מֶלֶךְ), the Sabbath Queen (שַׁבָּת מַלְכְּתָא).
For the dominion of both of them is on the seventh day (דְּשֻׁלְטָנוּתָא דְּתַרְוַויְיהוּ בְּיוֹם שְׁבִיעִי), about which it is said, “So that your servant and your handmaid may rest” (Deuteronomy 5) (דְּאִתְּמַר בֵּיהּ, לְמַעַן יָנוּח עַבְדְּךָ וַאֲמָתְךָ). For the order of their creation is not the order of their operation (דְּסֵדֶר בְּרִיאָתָן לָאו כְּסֵדֶר שִׁמּוּשָׁן). And because of this, the sun and Ma’adim (Mars), the rednesses of Gehinom (וּבְגִין דָּא חַמָּא וּמַאֲדִים סוּמָקֵי דְּגֵיהִנָּם), were created on the second day (אִתְבְּרִיאוּ בְּיוֹמָא תִּנְיָינָא). The moon and Shabtai (Saturn) (לְבָנָה שַׁבְּתַאי), were created on the fourth day (אִתְבְּרִיאוּ בְּיוֹמָא רְבִיעָאָה), famine and darkness (כַּפְנָא וַחֲשׁוֹכָא). And because of this, one does not begin with ב (וּבְגִין דָּא אֵין מַתְחִילִין בְּב), for Gehinom was created on the second day (בְּגִין דְּגֵיהִנָּם אִתְבְּרֵי בְּיוֹמָא תִּנְיָינָא), and the dimming of the lights on the fourth day (וְלָקוּתָא דִּנְהוֹרִין בְּיוֹמָא רְבִיעָאָה).p1-22
A star (כֹּכָ״ב), upon it is said (עָלֵיהּ אִתְּמַר), “A star shall go forth from Ya’akov” (Numbers 24) (דָּרַךְ כּוֹכָב מִיַּעֲקֹב). Its rank is on the third day (דְּדַרְגֵּיהּ בְּיוֹמָא תְּלִיתָאָה). And in it, “And it was on the third day, when it was morning” (Exodus 19) (וּבֵיהּ וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹת הַבֹּקֶר), in which Kudsha Berikh Hu descended to give the Orayta to Yisrael (דְּבֵיהּ נָחִית קוּדְשָׁא בְּרִיךְ הוּא לְמֵיהַב אוֹרַיְיתָא לְיִשְׂרָאֵל), the only daughter (בַּת יְחִידָה), to be with Him as the Shabbat Queen (לְמֶהֱוֵי עִמֵּיהּ שַׁבָּת מַלְכְּתָא). For it is the third day (דְּאִיהוּ יוֹם שְׁלִישִׁי), inclusive of the three branches of the Patriarchs (כָּלִיל תְּלַת עַנְפֵי אֲבָהָן), shin (ש׳), daughter, unique (בַּת יְחִידָאָה), whose dominion is on the eve of Shabbat (דְּשֻׁלְטָנוּתָא דִּילָהּ בְּלֵיל שַׁבָּת), in it Shabbat was made (בֵּיהּ אִתְעָבִידַת שַׁבָּת).
And because of this, the masters of the Mishnah disagree about the giving of the Torah (וּבְגִין דָּא חוֹלְקִין מָארֵי מַתְנִיתִין עַל מַתַּן תּוֹרָה), the only daughter (בַּת יְחִידָה). This one says, on the third day the Torah was given (דָּא אָמַר, בַּשְּׁלִישִׁי נִתְּנָה תּוֹרָה). And this one says, on the seventh day the Torah was given (וְדָא אָמַר, בַּשְּׁבִיעִי נִתְּנָה תּוֹרָה). And she is the only daughter (וְאִיהִי בַּת יְחִידָה), bound to the middle pillar (דַּאֲחִידַת בְּעַמּוּדָא דְּאֶמְצָעִיתָא), third to the Patriarchs (תְּלִיתָאָה לַאֲבָהָן). And with the Tzaddik (וּבְצַדִּיק), the seventh has the only daughter (שְׁבִיעִית לֵיהּ בַּת יְחִידָאָה). And when she is a crown upon his head (וְכַד אִיהִי עֲטָרָה עַל רֵישֵׁיהּ), he is called “seventh” (אִתְקְרֵי בֵּיהּ שְׁבִיעִי), though he was the sixth (דְּהוּא שִׁשִּׁי הֲוָה), for his star is Tzedeq (Jupiter) (דְּכֹכָב דִּילֵיהּ צֶדֶק), and the only daughter, the Shabbat Queen, is called Tzedeq (Jupiter) (וּבַת יְחִידָה שַׁבָּת מַלְכְּתָא אִתְקְרֵי צֶדֶק). And because of this, the Torah is bound between the third day and the seventh (וּבְגִין דָּא, תּוֹרָה אֲחִידָא בֵּין יוֹם ג׳ וְז׳). And it is twenty-two from the star (וְאִיהוּ כ״ב מִן כּוֹכָ״ב), twenty-six: “For a sun and a shield is Hashem Tzeva’ot” (Psalms 84) (כ״ו כִּי שֶׁמֶשׁ וּמָגֵן יְיָ צְבָאוֹת), the Shekhinta, the holy Malkhut (שְׁכִינְתָּא מַלְכוּת הַקֹּדֶשׁ). “By you Yisrael shall bless” (Bereshit 48) (בְּךָ יְבָרֵךְ יִשְׂרָאֵל), twenty-two letters of the Orayta (כ״ב אַתְוָון דְּאוֹרַיְיתָא). Star (כּוֹכָב), inclusive of three levels (כְּלִילָא מִתְּלַת דַּרְגִּין): Kaf, Keter (כ׳, כֶּתֶר), Bet, Binah (ב׳, בִּינָה). Hashem includes them both (יְיָ כָּלִיל תַּרְוַויְיהוּ), Chokhmah (חָכְמָה). And all is included in star (וְכֹלָּא כָּלִיל כּוֹכָ״ב), the level of the middle pillar (דַּרְגָּא דְּעַמּוּדָא דְּאֶמְצָעִיתָא).
Notes
Ohr HaChammah on Zohar: A small point (נְקוּדָה זְעֵירָא), the moon in its diminution (לְבָנָה בְּמִעוּטָהּ), a point upon the maidservant (נְקוּד עַל שִׁפְחָה), that is Malchut from the side of Beri’ah (דְּהַיְינוּ מַלְכוּת מִסִּטְרָא דִּבְרִיאָה), in which is the secret of exile (שֶׁבָּהּ סוֹד הַגָּלוּת), in the secret of the maidservant (בְּסוֹד שִׁפְחָה), for “the maidservant shall inherit her mistress” (כִּי תִירַשׁ גְּבִרְתָּהּ), and through it is the way of the cholam (וּבָהּ דֶּרֶךְ הַחוֹלָם), which is Malchut with Yesod (שֶׁהוּא מַלְכוּת עִם הַיְּסוֹד), that is Yud cholam over Vav (דְּהַיְינוּ י׳ חוֹלָם עַל ו׳), the small Ze’ir is seven (זְעֵירָא הוּא ז׳), that is the seventh day, Shabbat (דְּהַיְינוּ יוֹם שְׁבִיעִי שַׁבָּת), and this is what is said, that the dominion of both is on the seventh day (וְזֶהוּ דְּשׁוֹלְטָנָא דְּתַרְוַיְיהוּ בְּיוֹם שְׁבִיעִי), and there is no hold there for the shells (וְאֵין בָּהּ אֲחִיזָה לַקְּלִיפּוֹת), rather she enters into the female of the great abyss on Shabbat day as is known (אֶלָּא נִכְנֶסֶת בְּנוּקְבָא דְּתְהוֹם רַבָּא בְּיוֹם שַׁבָּת כַּנּוֹדָע), and this is “so that your servant and your maidservant may rest” (וְהַיְינוּ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתֶךָ), that the holy servant and maidservant rest from the shells (שֶׁיָּנוּחוּ סוֹד עֶבֶד וְאָמָה קְדוֹשִׁים מִן הַקְּלִיפּוֹת), so that they will not attach in Beri’ah and Yetzirah (שֶׁלֹּא יִתְאַחֲזוּ בִּבְרִיאָה וּבִיצִירָה), where the shells have their hold (שֶׁשָּׁם אֲחִיזַת הַקְּלִיפּוֹת), for the order of the creation of the constellations is not like the order of their usage (דְּסֵדֶר בְּרִיאָתָן שֶׁל מַזָּלוֹת לֹא כְּסֵדֶר שִׁמּוּשָׁן), for Saturn is dark and Lilith were created on the fourth day (כִּי שַׁבְתַּאי אָכְמָא וְלִילִית נִבְרְאוּ בְּיוֹם רְבִיעִי), and their usage is on the seventh day (וְשִׁמּוּשָׁן בְּיוֹם שְׁבִיעִי), and Israel nullify their power in the secret of Shabbat as mentioned (וְיִשְׂרָאֵל מְבַטְּלִין כֹּחָן בְּסוֹד הַשַּׁבָּת כַּנִּזְכָּר), and because of this sun and Mars etc. (וּבְגִין דָּא חַמָּה מַאֲדִים וְכוּ׳), that even though they do not rule then (שֶׁעִם הֱיוֹת שֶׁאֵינָם שׁוֹלְטִים אָז), nevertheless on that day their influence exists (עַכָּל בְּאוֹתוֹ הַיּוֹם נוֹלְדוּ שַׁבְתָּן), and the nations follow their usage (וְהַגּוֹיִם הוֹלְכִים אַחַר שִׁמּוּשָׁן), and Israel follow their creation (וְיִשְׂרָאֵל אַחַר בְּרִיאָתָן), and this is what is said, the star is the constellation (וְזֶהוּ כּוֹכָב הוּא מַזָּל), which is influenced from the palace of desire, the palace of Tiferet (שֶׁהוּא נִשְׁפָּע מֵהֵיכַל הָרָצוֹן הֵיכַל הַתִּפְאֶרֶת), and the dominion of Tiferet is on the third day (וְשׁוֹלְטָנוּת הַתִּפְאֶרֶת בְּיוֹם ג׳), in the secret of Chesed, Gevurah, Tiferet, Aleph Bet Gimel (בְּסוֹד חג״ת אב״ג), on the third day for the purification of Israel (בְּיוֹם הַג׳ לְטָהֳרַת יִשְׂרָאֵל), a hint to Tiferet, Torah (רֶמֶז לְתִּפְאֶרֶת תּוֹרָה), and it was on the day of Shabbat to the week (וְהָיָה בְּיוֹם שַׁבָּת לַשָּׁבוּעַ), in order to unite Tiferet with Malchut, the seventh measure (כְּדֵי לְיַחֵד תִּפְאֶרֶת עִם מַלְכוּת מִדָּה שְׁבִיעִית), and it was on the sixth day of the month (וְהָיָה יוֹם ו׳ בַּחֹדֶשׁ), that is the unification that unites them (דְּהַיְינוּ יִחוּד הַמְיַחֲדָם), and everything is hinted in the word Shabbat (וְהַכֹּל נִרְמָז בְּמִלַּת שַׁבָּת), that Shin are the three branches of the Patriarchs in Malchut (דְּהַיְינוּ ש׳ הֵם ג׳ עַנְפֵי הָאָבוֹת בְּמַלְכוּת), and they are in Tiferet (וְהֵם בְּתִפְאֶרֶת), Bat is Malchut (בַּת הִיא מַלְכוּת), and her dominion is the night of Shabbat (וְשׁוֹלְטָנוּתָהּ לֵיל שַׁבָּת), for the day of Shabbat is Tiferet (כִּי יוֹם שַׁבָּת הוּא הַתִּפְאֶרֶת). And the matter is (וְהָעִנְיָן כִּי), that the seven planets are the secret of the seven Sefirot (שֶׁז׳ כוֹכְבֵי לֶכֶת הֵם סוֹד ז׳ סְפִירוֹת), and they are the seven palaces (וְהֵם ז׳ הֵיכָלוֹת), because the governance that is drawn from the Sefirot is drawn to the palaces (מִפְּנֵי שֶׁהַהַנְהָגָה הַנִּמְשֶׁכֶת מֵהַסְּפִירוֹת נִמְשֶׁכֶת לַהֵיכָלוֹת), and from them from cause to effect until the stars (וּמֵהֶם מֵעִלָּה לְעָלוּל עַד הַכּוֹכָבִים), and the stars extend from below to above (וְהַכּוֹכָבִים מִתְפַּשְּׁטִים מִלְּמַטָּה לְמַעְלָה), from the palace of Sapphire Brick to Saturn (מֵהֵיכַל לִבְנַת הַסַּפִּיר לְשַׁבְתַּאי), and so on (וְכֵן עַל זֶה הַדֶּרֶךְ). And it is known that Malchut ascends in the secret of the Sefirot (וְנוֹדָע כִּי הַמַלְכוּת עוֹלָה בְּסוֹד הַסְּפִירוֹת), and she has many places in the Sefirot (וְלָהּ מְקוֹמוֹת הַרְבֵּה בַּסְּפִירוֹת), and therefore Saturn, the seventh among the planets, draws from the palace of Sapphire Brick where her place is (וְלָכֵן שַׁבְתַּאי שְׁבִיעִי לַכּוֹכָבִים יוֹנֵק מֵהֵיכַל לִבְנַת הַסַּפִּיר שֶׁשָּׁם מְקוֹמָהּ), and this is the aspect of Malchut below the Sefirot (וְהִיא בְּחִינַת הַמַלְכוּת לְמַטָּה מֵהַסְּפִירוֹת), and it is in the aspect of the night of Shabbat (וְהוּא בִּבְחִינַת לֵיל שַׁבָּת), and corresponding to her is Saturn (וְנֶגְדָּהּ שַׁבְתַּאי). There is yet another aspect for Malchut above Yesod (עוֹד יֵשׁ לַמַלְכוּת בְּחִינָה עַל הַיְּסוֹד), where she is Yud over the small Vav (שֶׁשָּׁם הִיא י׳ עַל ו׳ זְעֵירָא), and becomes seven (וְנַעֲשֵׂית ז׳), and this is that she ascends from Saturn to the constellation Tzedek (וְהַיְינוּ שֶׁעוֹלָה מִשַּׁבְתַּאי אֶל מַזַּל צֶדֶק), and with the Yud, which is the crown upon the Vav of Tzaddik (וְעִם י׳ שֶׁהִיא עֲטָרָה עַל ו׳ צַדִּיק), and this is what is said “and when she is a crown upon his head” etc. (וְהַיְינוּ דְּקָאָמַר וְכַד אִיהִי עֲטָרָה עַל רֵישֵׁיהּ וְגוֹמֵר). And when she ascends further above to Netzach and Hod (וְכַאֲשֶׁר עוֹלָה עוֹד לְמַעְלָה עַל נֵצַח וְהוֹד), that is the aspect of Nogah and Mars (דְּהַיְינוּ בְּחִינַת נוֹגַהּ וּמַאֲדִים), and there she is the sun as will be explained further (וְהִיא שָׁם חַמָּה כַּאֲשֶׁר יִתְבָּאֵר לְקַמָּן), and when she ascends to Tiferet itself (וּבִהְיוֹתָהּ עוֹלָה אֶל הַתִּפְאֶרֶת עַצְמוֹ), and this is the secret of the day of Shabbat (וְהִיא סוֹד יוֹם שַׁבָּת), she is the unique daughter (שֶׁהִיא בַּת יְחִידָה), bound with the three Patriarchs (נִקְשֶׁרֶת בְּתְלַת אָבוֹת), and there she is the aspect of a star (וְשָׁם הִיא בְּחִינַת כּוֹכָב), which draws from the palace of desire (שֶׁהוּא יוֹנֵק מֵהֵיכַל הָרָצוֹן), which is the palace of Tiferet (שֶׁהוּא הֵיכַל הַתִּפְאֶרֶת), in which the Torah was given in three (שֶׁהִיא בְּג׳ נִתְּנָה הַתּוֹרָה), and from the side of the three upper ones, Binah (וּמִצַּד ג׳ רִאשׁוֹנוֹת בִּינָה), mercy, whiteness certainly (רַחֲמִים לֹבֶן וַדַּאי), and therefore the moon draws from the palace of the Holy of Holies (וְלָכֵן לְבָנָה יוֹנֶקֶת מֵהֵיכַל קֹדֶשׁ הַקֳּדָשִׁים), and this is that she is above the palace of desire (וְהַיְינוּ הֱיוֹתָהּ עַל הֵיכַל הָרָצוֹן), and therefore this matter is hinted in the constellation of the star itself (וְלָכֵן נִרְמַז מְצִיאוּת עִנְיָן זֶה בְּמַזַּל כּוֹכָב עַצְמוֹ), which draws from the palace of desire as mentioned (הַיּוֹנֵק מֵהֵיכַל הָרָצוֹן כַּנִּזְכָּר), and this is twenty-six, the numerical value of the Name Havayah (וְהַיְינוּ כ״ו עוֹלֶה הוי״ה), for “a sun and a shield is Hashem” (כִּי שֶׁמֶשׁ וּמָגֵן ה׳), and then the Shekinah through Tiferet is called the holy kingdom (וְאָז שְׁכִינָה עַל יְדֵי הַתִּפְאֶרֶת נִקְרֵאת מַלְכוּת הַקֹּדֶשׁ), meaning that she draws from the palace of the Holy of Holies (הַכַּוָּנָה שֶׁיוֹנֶקֶת מֵהֵיכַל קֹדֶשׁ הַקֳּדָשִׁים), which is the secret of the three upper ones (דְּהַיְינוּ סוֹד ג׳ רִאשׁוֹנוֹת). And the matter is (וְהָעִנְיָן כִּי), that Malchut is called Yud in the aspect of Chokhmah (כִּי הַמַלְכוּת נִקְרֵאת יו״ד בִּבְחִינַת הַחָכְמָה), and it includes above it Keter (וְהִיא כּוֹלֶלֶת מִלְמַעְלָה מִמֶּנָּה כֶּתֶר), and below it Binah (וּלְמַטָּה מִמֶּנָּה בִּינָה), and this is Kaf-Bet, Keter, Binah (וְהַיְינוּ כ״ב כֶּתֶר בִּינָה), and in the secret of Da‘at, Havayah twenty-six (וּבְסוֹד הַדַּעַת הוי״ה כ״ו), from the star, the secret of Tiferet (מִכּוֹכָב סוֹד הַתִּפְאֶרֶת), and this is in the aspect of her receiving from the palace of the Holy of Holies (וְהַיְינוּ בִּבְחִינַת קַבָּלָתָהּ מֵהֵיכַל קֹדֶשׁ הַקֳּדָשִׁים), in the secret of the three upper ones (בְּסוֹד ג׳ רִאשׁוֹנוֹת), the world of mercy (עוֹלָם הָרַחֲמִים), and its secret is in Chesed, the world of mercy (וְסוֹדָם בְּחֶסֶד עוֹלָם הָרַחֲמִים), and this is what is said “the whitening of the law from its judgment” (וְזֶהוּ לִבּוּן הַהֲלָכָה מִדִּינָהּ), from the side of Chesed (מִסִּטְרָא דְּחֶסֶד), for there it becomes whitened from the redness of judgment (שֶׁשָּׁם הִיא מִתְלַבֶּנֶת מֵאֲדֹמִימוּת הַדִּין), and it is called a clear sun (וְאִתְקְרֵאת חַמָּה בְּרָה), like the sun from the side of Gevurah (כַּחַמָּה מִסִּטְרָא דִּגְבוּרָה), the face of Moshe is Tiferet (פְּנֵי מֹשֶׁה תִּפְאֶרֶת), the face of Chesed and Gevurah (פְּנֵי חֶסֶד וּגְבוּרָה), and this is that when there are good deeds (וְהַיְינוּ שֶׁכַּאֲשֶׁר יֵשׁ מַעֲשִׂים טוֹבִים), it is clear like the sun even from the side of judgment (הוּא בְּרָה כַּחַמָּה אֲפִילוּ מִצַּד הַדִּין), however when there are no proper deeds (אַמְנָם כַּאֲשֶׁר אֵין מַעֲשִׂים הֲגוּנִים), it is only the moon from the side of Chesed (הִיא לְבָנָה לְבַד מִצַּד הַחֶסֶד), and this is the secret of “the face of Yehoshua is like the face of the moon” (וְהַיְינוּ סוֹד פְּנֵי יְהוֹשֻׁעַ כִּפְּנֵי לְבָנָה). And these two stars, which are the sun and the moon (וְשְׁנֵי כּוֹכָבִים אֵלּוּ שֶׁהֵם חַמָּה וּלְבָנָה), have opposite external forces (יֵשׁ בָּהֶם נֶגְדִּיּוֹת הַחִיצוֹנִים), the dark moon (סִיהֲרָא אֲפִילָא), and the evil sun (חַמָּה בִּישָׁא), Samael and Lilith (סַמָּאֵל וְלִילִית), and this is Mars (וְהוּא הוּא מַאֲדִים), and also Saturn (וְכֵן שַׁבְתַּאי), but everything depends on the aspect (אֶלָּא הַכֹּל לְפִי הַבְּחִינָה), in the matter of holiness it is the externality (בְּעִנְיַן הַקְּדוּשָׁה הִיא הַחִיצוֹנִית), as he explains further (כִּדְמְפָרֵשׁ וְאָזִיל).