Daf 282a (דַּף רפ״ב ע״א)
And the Shekhinta is the moon (וּשְׁכִינְתָּא אִיהִי לְבָנָה), the whitening of the halakhah (לִבּוּן הַהֲלָכָה), mercies (רַחֲמֵי), on the side of Chesed (בְּסִטְרָא דְּחֶסֶד). And she is called the sun (וְאִתְקְרִיאַת חַמָּה), bright as the sun (בָּרָה כַּחַמָּה), from the side of Gevurah (מִסִּטְרָא דִּגְבוּרָה), “The face of Moshe was as the face of the sun” (וּפְנֵי מֹשֶׁה כִּפְנֵי חַמָּה). The moon is dark (סִיהֲרָא אֲפֵילָה), the diminishing of the moon (מִעוּט דְּסִיהֲרָא), her handmaid is Gehinom (שִׁפְחָה דִּילָהּ גֵּיהִנָּם), an evil sun (חַמָּה בִּישָׁא). His handmaid is Shabtai [Saturn] (שִׁפְחָה דִּילֵיהּ שַׁבְּתַאי), the dimming of lights (לָקוּתָא דִּנְהוֹרִין), desecration of Shabbat (חִילוּל שַׁבָּת). A handmaid, who turns her neck against her mistress every day (שִׁפְחָה, דְּאָהַדָרַת עוֹרֶף לִגְבִירְתָּהּ בְּכָל יוֹמָא), and prevails over her through the sins of Yisrael in exile (וְיוֹמָא וְאִתְגַבְּרַת עָלָהּ בְּחוֹבִין דְּיִשְׂרָאֵל בְּנָהָא). This is what is written: “And a handmaid when she inherits her mistress” (Proverbs 30) (הֲדָא הוּא דִכְתִיב, וְשִׁפְחָה כִּי תִירַשׁ גְּבִירְתָּהּ).
For the dominion of the handmaid exists only on the second day (דְּשׁוּלְטָנוּתָא דְּשִׁפְחָה, לָא הֲוֵי אֶלָּא בְּיוֹמָא תִּנְיָינָא), in Gehinom (בַּגֵיהִנָּם). And on the fourth day (וּבָרְבִיעִי), in the dimming of the lights (בְּלָקוּתָא דִּנְהוֹרִין). And she returns to rule every day (וְאִתְהַדְּרַת לְשַׁלְּטָאָה בְּכָל יוֹמָא), and day by day (וְיוֹמָא). And the daughter of the King (וּבַת מֶלֶךְ), imprisoned in bonds (אֲסִירָא בְּסִרְכוֹת), in the prison house (בְּבֵית הַסֹּהַר), in her exile (בְּגָלוּתָא דִּילָהּ). And she is the nest of Sama’el among the stars (וְאִיהִי קִינָּא דְּסָמָאֵל בֵּין כּוֹכָבַיָּא). And Kudsha Berikh Hu says (וְקוּדְשָׁא בְּרִיךְ הוּא אוֹמֵי), “Though you exalt yourself as an eagle, and though you set your nest among the stars, from there I will bring you down, says Hashem” (Obadiah 1) (אִם תַּגְבִּיהַ כַּנֶּשֶׁר וְאִם בֵּין כּוֹכָבִים שִׂים קִנֶּךָ מִשָּׁם אוֹרִידְךָ נְאֻם יְיָ). And the Shekhinta is Nogah [radiance] (וּשְׁכִינְתָּא נֹגַהּ), and Nogah [radiance] is joined to fire (וְנֹגַהּ לָאֵשׁ), and from here they call the synagogue Esh Nogah [Fire of Radiance] (וּמֵהָכָא קָרוּ לְבֵי כְּנִשְׁתָּא אֵשׁ נוֹגַהּ).p1-23
The fire of Ma’adim [Mars] is the tongue of Odem [redness] (אֵשׁ מַאֲדִים לִישָׁנָא דְּאוֹדֶם), “a row of Odem [carnelian], Pitdah [topaz]” (טוּר אוֹדֶם פִטְדָה) (Exodus 28). Nogah [radiance] is white fire (נוֹגַהּ אֶשָּׁא חִיוָּרָא). And both of them are the face of the sun and the face of the moon (וְתַרְוַויְיהוּ פְּנֵי חַמָּה וּפְנֵי סִיהֲרָא), Netzach and Hod (נֶצַח וְהוֹד), who took whiteness from Chesed (אִינּוּן דְּנָטְלוּ חִוָּורוּ מֵחֶסֶד), and redness from Gevurah (וְסוּמָקוּ מִגְּבוּרָה). Aharon and David were from there (אַהֲרֹן וְדָוִד מִתַּמָּן הֲווֹ), one took mercy (חַד נָטִיל רַחֲמֵי), and one took judgment (וְחַד נָטִיל דִּינָא), David from the left side (דָּוִד מִסִּטְרָא דִּשְׂמָאלָא), “and he was ruddy” (1 Samuel 16) (וְהוּא אַדְמוֹנִי). Aharon, a man of Chesed (אַהֲרֹן אִישׁ חֶסֶד), and both of them were true prophets from there (וְתַרְוַויְיהוּ נְבִיאֵי קְשׁוֹט מִתַּמָּן). The face of Moshe was shining with prophecy of Binah (פְּנֵי מֹשֶׁה הֲווֹ נְהִירִין בִּנְּבוּאָה דְּבִינָה), he is the sun (אִיהוּ חַמָּה), Imma above, from there was his prophecy (אִמָּא עִלָּאָה מִתַּמָּן נְבוּאָה דִּילֵיהּ).
In them Esav the guilty one, the slave of Edom (בְּהוֹן עֵשָׂו חַיָּיבָא עֶבֶד אֱדוֹם), and his female is Ma’adim (Mars) (וְנוּקְבָּא דִּילֵיהּ מַאֲדִים), she is the shedding of blood of Yisrael (אִיהִי שְׁפִיכוּת דָּמִים דְּיִשְׂרָאֵל), and the bones of the Matronita are established in her (וְגַרְמָה דְּמַטְרוֹנִיתָא אִתְקַיָּים בָּהּ), “Hashem has delivered me into the hands of those against whom I cannot rise up” (Lamentations 1) (נְתָנַנִי יְיָ בִּידֵי לֹא אוּכַל קוּם), “Hashem has delivered me desolate, faint all the day” (Lamentations 1) (נְתָנַנִי שׁוֹמֵמָה כָּל הַיּוֹם דָּוָה). Hod is daweh, sickness returned (הוֹד, דָּוָה אִתְהַדַּר). For Netzach and Hod are opposite them (דְּנֶצַח וְהוֹד לָקֳּבְלַיְיהוּ), Yachin and Bo’az (יָכִין וּבוֹעַז), both of them upon which the House is supported (שְׁתֵיהֶן אֲשֶׁר הַבַּיִת נִשְׁעַן עֲלֵיהֶם). The synagogue is called after their names “Esh Nogah,” as I have rightly said (דְּבֵי כְּנִשְׁתָּא אִתְקְרִיאַת עַל שְׁמַיְיהוּ אֵשׁ נוֹגַהּ כַּדְּקָא אֲמֵינָא). And the evil handmaid is the grave (וְשִׁפְחָה רָעָה אִיהִי קְבוּרָה), and in it the Mistress is bound (וּבָהּ אָסִירָא לִגְבִירְתָּא).
And she is Shabtai (Saturn) (וְאִיהִי שַׁבְּתַאי), cold and dry (קָרָה וִיבֵשָׁה), in the grave of dust (בִּקְבוּרְתָא דְּעַפְרָא). p1-24And she is the death of the poverty of the Orayta (וְאִיהִי מָוֶת דַּעֲנִיּוּתָא דְּאוֹרַיְיתָא), and she is the burial of the poor (וְאִיהִי קְבוּרַת עָנִי), covered in her with seven kinds of dwellings (מְכוּסֶּה בָּהּ בְּשֶׁבַע מִינֵי מָדוֹרוֹת), for she is inclusive of seven stars (דְּאִיהִי כְּלִילָא מִשֶּׁבַע כֹּכָבַיָּא), just as the Shabbat Queen is inclusive of seven (כְּמָה דְּשַׁבָּת מַלְכְּתָא כְּלִילָא מִשֶּׁבַע). And those seven stars are from the side of Gevurah (וְאִינּוּן שֶׁבַע כֹּכָבַיָּא מִסִּטְרָא דִּגְבוּרָה) - some say: of the Mistress (ס״א דְּגְבִירְתָּא) - “Seven years of plenty” (Bereshit 41) (שֶׁבַע שְׁנֵי הַשָּׂבָע), from the side of the handmaid seven years of famine (מִסִּטְרָא דְּשִׁפְחָה שֶׁבַע שְׁנֵי הָרָעָב). About them the prophet said (עָלַיְיהוּ אָמַר נָבִיא), “Not a hunger for bread, nor a thirst for water, but to hear the words of Hashem” (Amos 8) (לֹא רָעָב לַלֶּחֶם וְלֹא צָמָא לַמַּיִם כִּי אִם לִשְׁמוֹעַ אֶת דִּבְרֵי יְיָ).p1-25
Her Mistress is a garden (גְּבִירְתָּהּ גַּן). The handmaid is filthy refuse (שִׁפְחָה אַשְׁפָּה מְטוּנֶּפֶת), from the side of the Erev rav (מִסִּטְרָא דְּעֵרֶב רַב). The refuse mixed into the garden (אַשְׁפָּה מְעוּרֶבֶת בַּגַּן), to grow seeds (לְגַדְּלָא זְרָעִים), from the side of the Tree of Knowledge of good and evil (מִסִּטְרָא דְּעֵץ הַדַּעַת טוֹב וָרָע). From the side of idolatry (מִסִּטְרָא דַּעֲבוֹדָה זָרָה), she is called Shabtai (Saturn), Lilith, filthy refuse (אִתְקְרִיאַת שַׁבְּתַאי, לִילִית, אַשְׁפָּה מְטוּנֶּפֶת), because she is excrement is mixed with all kinds of filth and vermin (בְּגִין דְּצוֹאָה מְעוּרֶבֶת מִכָל מִינֵי טִנּוּף וְשֶׁרֶץ), into which they throw dead dogs and dead donkeys (דְּזַרְקִין בָּהּ כְּלָבִים מֵתִים וַחֲמוֹרִים מֵתִים).
The children of Esav and Yishma’el are buried in it (בְּנֵי עֵשָׂו וְיִשְׁמָעֵאל קְבוּרִים בָּהּ).p1-26 Idolaters and star-worshippers, who are like dead dogs, are buried in it (עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת דְּאִינּוּן כְּלָבִים מֵתִים, קְבוּרִים בָּהּ). And she is the grave of idolatry (וְאִיהִי קֶבֶר דַּעֲבוֹדָה זָרָה), in which are buried the uncircumcised (דְּקַבְרִין בָּהּ עֲרֵלִים), who are as dead dogs (דְּאִינּוּן כְּלָבִים מֵתִים), abomination and evil odor (שֶׁקֶץ וְרֵיחַ רָע), filthy (מְטוּנָּף), putrid (מְסוּרַח), from the evil handmaid (מִשִּׁפְחָה בִּישָׁא), she is the bond (אִיהִי סִרְכָא), that clings to the Erev rav (דַּאֲחִידָא בְּעֵרֶב רַב), mingled within Yisrael (מְעוּרָבִים בְּיִשְׂרָאֵל). And bound in bone and flesh (וַאֲחִידַת בְּעֶצֶם וּבָשָׂר), they are the children of Esav and Yishma’el (דְּאִינּוּן בְּנֵי עֵשָׂו וְיִשְׁמָעֵאל): who are a dead bone (עֶצֶם מֵת), unclean meat (וּבָשָׂר טָמֵא), meat that is torn by beasts in the field (בָּשָׂר בַּשָּׂדֶה טְרֵפָה).
Concerning it is said (עָלָהּ אִתְּמַר), “To the dog you shall cast it” (Exodus 22) (לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ). And just as there are twelve constellations, from the side of good (וּכְגַוְונָא דְּאִית תְּרֵיסָר מַזָּלוֹת, מִסִּטְרָא דְּטוֹב), so there are twelve constellations, from the side of evil (הָכִי אִית תְּרֵיסַר מַזָּלוֹת, מִסִּטְרָא דְּרָע). This is what is written, “Twelve princes according to their nations” (Bereshit 25) (הֲדָא הוּא דִּכְתִיב, שְׁנֵים עָשָׂר נְשִׂיאִים לְאֻמֹּתָם). “This one opposite that Hashem made” (Ecclesiastes 7) (דְּזֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים). And the wicked ones are the fathers of impurity (וְרַשִׁיעַיָּיא אִינּוּן אֲבִי אֲבוֹת הַטּוּמְאָה), who are impurity of corpse and creeping thing (דְּאִינּוּן טְמֵא מֵת וְשֶׁרֶץ), which defiles a man by its air, and from within it, and from its back (דִּמְטַמֵּא לְבַר נָשׁ מֵאֲוִירוֹ וּמִתּוֹכוֹ וּמִגַּבּוֹ). And even the inner interior of the Kohen is defiled by them (וַאֲפִילּוּ תּוֹךְ תּוֹכוֹ דְּכַהֲנָא מִסְתְּאַב בְּהוֹן). And because of this, “He shall not come upon any dead soul” (Leviticus 21) (וּבְגִין דָּא עַל כָּל נַפְשׁוֹת מֵת לֹא יָבֹא). For the wicked is called dead (דְּרָשָׁע קָרוּי מֵת). And the Holy Luminary, “For his father and for his mother he shall not be defiled” (Leviticus 21) (וּבוּצִינָא קַדִּישָׁא, לְאָבִיו וּלְאִמּוֹ לֹא יִטַּמָּא).p1-27
Here we find healing concerning me (הָכָא אַשְׁכַּחְנָא אַסְוָותָא לְגַבִּי), that is said of me, “And He made His grave with the wicked” (Isaiah 53) (דְּאִתְּמַר בִּי וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ). After this burial, for the sake of Abba and Imma (בָּתַר דִּקְבוּרָה דָּא בְּגִין אַבָּא וְאִמָּא), for they are in exile with Yisrael (דְּאִינּוּן בְּגָלוּתָא עִם יִשְׂרָאֵל), is fulfilled in me the verse, “And he shall not be defiled” (Leviticus 21) (אִתְקַיָּים בִּי קְרָא וְלֹא יִטַּמָּא).
Eliyahu, do not delay from descending (אֵלִיָּהוּ, לָא תִּתְעַכֵּב מִלְּנַחְתָּא), for although you are a Kohen (דְּאַף עַל גַּב דְּאַנְתְּ כַּהֲנָא), for his father and for his mother he shall not be defiled (לְאָבִיו וּלְאִמּוֹ לֹא יִטַּמָּא). For behold, Kudsha Berikh Hu and His Shekhinta are in exile (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בְּגָלוּתָא), and she is burial for them (דְּאִיהִי קְבוּרָה לוֹן), and I am buried among them (וַאֲנָא קָבוּר בֵּינַיְיהוּ). By oath upon you, in the Name of Hashem living and enduring (בְּאוֹמָאָה עֲלָךְ, בְּשֵׁם יְיָ חַי וְקַיָּים), do not delay from descending (לָא תִּתְעַכֵּב מִלְּנַחְתָּא). Holy angels, masters of wings (מַלְאֲכִין קַדִּישִׁין, מָארֵי דְּגַדְפִין), by oath upon you (בְּאוֹמָאָה עָלַיְיכוּ), take this oath (טוֹלוּ אוֹמָאָה דָּא), and lift her up upon your wings (וּסְלִיקוּ לָהּ עַל גַּדְפַיְיכוּ). The oath of Hashem is in the life of the Tzaddik, and the enduring Middle pillar (שְׁבוּעַת יְיָ בְּחַ״י צַדִּיק וְקַיָּים עַמּוּדָא דְּאֶמְצָעִיתָא). Take this oath (טוֹלוּ אוֹמָאָה דָּא), and lift her up upon your wings (וּסְלִיקוּ לָהּ עַל גַּדְפַיְיכוּ), in the Matronita, in her glory, to Kudsha Berikh Hu (בְּמַטְרוֹנִיתָא בִּיקָרָא דִּילָהּ, לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא).
Supernal angels, messengers of Kudsha Berikh Hu on the right side (מַלְאֲכִין עִלָּאִין, שְׁלִיחָן דְּקוּדְשָׁא בְּרִיךְ הוּא מִימִינָא). And angels, His messengers, on the left side (וּמַלְאָכִין שְׁלִיחָן דִּילֵיהּ, מִשְּׂמָאלָא). And the angels of Abba and Imma (וּמַלְאָכִים דְּאַבָּא וְאִמָּא), they shall protect her above and below (יֵהוֹן סָתְרִין לָהּ עֵילָּא וְתַתָּא), and they cover her with the letter Vav (וּמְכַסִּין לָהּ בְּאָת ו׳), with its six wings (בְּשִׁית גַּדְפִין דִּילֵיהּ). Of it, it is said, “Seraphim stood above Him, six wings, with two he covered his face…” (Isaiah 6) (דְּאִתְּמַר בֵּיהּ שְׂרָפִים עוֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם וְגו׳). With two he covers his face - that is His oath (בִּשְׁתַּיִם יְכַסֶּה פָּנָיו דִּשְׁבוּעָה דִּילֵיהּ), which is Hashem, the fourth (דְּאִיהִי יְיָ, רְבִיעָאָה). And with two he covers her legs (וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו דִּילָהּ). And with two they fly with her (וּבִשְׁתַּיִם מְעוֹפְפִים לָהּ).
Notes
Ohr HaChammah on Zohar: The affliction of the lights (לְקוּתָא דְּנְהוֹרִין), for on the day that the luminaries were afflicted (שֶׁכֵּן בַּיּוֹם שֶׁלָּקוּ הַמְּאוֹרוֹת), when the moon was diminished on the fourth day (שֶׁנִּתְמַעֲטָה הַלְּבָנָה בְּיוֹם ד׳), they were created as mentioned above (נִבְרְאוּ כַּנִּזְכָּר לְעֵיל), desecration of Shabbat (חִלּוּל שַׁבָּת), meaning the desecration of the place of the Shekinah (דְּהַיְינוּ חִלּוּל מְקוֹם הַשְּׁכִינָה), for he made it a void and removed it from there (שֶׁעֲשָׂאָהּ חָלָל וְסִלְּקָהּ מִשָּׁם), and corresponding to Shabbat is Saturn as mentioned above (וְנֶגְדֵּי לְשַׁבָּת שַׁבְתַּאי כַּנִּזְכָּר לְעֵיל), and “the daughter of the King is imprisoned” etc. (וּבַת מֶלֶךְ אֲסִירָא וְכוּ׳). The matter is (הָעִנְיָן הוּא), that the Shekinah does not clothe Herself in the lower stars (כִּי הַשְּׁכִינָה אֵינָהּ מִתְלַבֶּשֶׁת בַּכּוֹכָבִים הַתַּחְתּוֹנִים), which are in Asiyah to govern the world (שֶׁהֵם בַּעֲשִׂיָּה לְהַנְהִיג הָעוֹלָם), rather the Shekinah would bestow to Israel (אֶלָּא הַשְּׁכִינָה הָיְתָה מַשְׁפַּעַת לְיִשְׂרָאֵל), and the essence of the flow to the ministers of the nations (וְתַמְצִית הַשֶּׁפַע לְשָׂרֵי הָאֻמּוֹת), and they govern their nations through the stars and constellations (וְהֵם מַנְהִיגִים לְאֻמּוֹתָם עַל יְדֵי הַכּוֹכָבִים וְהַמַּזָּלוֹת), and Israel are not under a constellation nor under a star (וְיִשְׂרָאֵל אֵינָם לֹא תַּחַת מַזָּל וְלֹא תַּחַת כּוֹכָב). And when Israel sinned, who are the children of the Shekinah (וְכַאֲשֶׁר גָּרְמוּ הָעֲוֹנוֹת יִשְׂרָאֵל שֶׁהֵם בָּנִים לַשְּׁכִינָה), the external forces ruled (שָׁלְטוּ הַחִיצוֹנִים), and the Shekinah through entanglements descended to the prison house (וְהַשְּׁכִינָה עַל יְדֵי סְרָכוֹת יָרְדָה אֶל בֵּית הַסּוֹהַר), that is, the house of Saturn (דְּהַיְינוּ בֵּית שַׁבְתַּאי), to govern from there all the lower ones (לְהַנְהִיג מִשָּׁם כָּל הַתַּחְתּוֹנִים), and this is the secret of the exile of the Shekinah (וְהַיְינוּ סוֹד גָּלוּת הַשְּׁכִינָה). And now we will explain in general (וְעַתָּה נְבָאֵר בִּכְלָל), the matter of the Sefirot and the palaces and the stars (עִנְיַן הַסְּפִירוֹת וְהַהֵיכָלוֹת וְהַכּוֹכָבִים), according to the opinion of Rabbi Moshe (לְדַעַת רַבִּי מֹשֶׁה). The moon is Chesed, the palace of love (לְבָנָה חֶסֶד הֵיכַל אַהֲבָה), the sun is Gevurah, the palace of merit (חַמָּה גְּבוּרָה הֵיכַל זְכוּת), the star is Tiferet, the palace of desire (כּוֹכָב תִּפְאֶרֶת הֵיכַל הָרָצוֹן), Nogah is Netzach, the palace of splendor (נוֹגַהּ נֵצַח הֵיכַל הַנּוֹגַהּ), Mars is Hod, the palace of the essence of the heavens (מַאֲדִים הוֹד הֵיכַל עֶצֶם הַשָּׁמַיִם), Tzedek is Yesod, the palace of Sapphire Brick (צֶדֶק צַדִּיק הֵיכַל לִבְנַת הַסַּפִּיר), Saturn is Malchut, ascending and descending among the other attributes (שַׁבְתַּאי מַלְכוּת עוֹלָה וְיוֹרֵד בִּשְׁאָר הַמִּדּוֹת), and likewise this star is an evil maidservant (וְכֵן כּוֹכָב זֶה שִׁפְחָה בִּישָׁא), always she serves (לְעוֹלָם הִיא מְשַׁמֶּשֶׁת), this rises according to this matter according to the opinion of the Faithful Shepherd (זֶה עוֹלֶה לְסוּגְיָא זוֹ לְדַעַת רַעְיָא מְהֵימָנָא). However according to the opinion of Rabbi Shimon bar Yochai, peace be upon him (אַמְנָם לְדַעַת רַשְׁבִּ״י ע״ה), who explained in the palaces of Terumah (שֶׁפֵּרֵשׁ בַּהֵיכָלוֹת דְּתְרוּמָה), the palace of Sapphire Brick is the star Saturn (הֵיכַל לִבְנַת הַסַּפִּיר כּוֹכָב שַׁבְתַּאי), the palace of the essence of the heavens is the star Tzedek (הֵיכַל עֶצֶם הַשָּׁמַיִם כּוֹכָב צֶדֶק), the palace of Nogah is the star Mars (הֵיכַל נוֹגַהּ כּוֹכָב מַאֲדִים), the palace of merit is the star sun (הֵיכַל זְכוּת כּוֹכָב חַמָּה), the palace of love is the star Nogah (הֵיכַל אַהֲבָה כּוֹכָב נוֹגַהּ), the palace of desire (הֵיכַל הָרָצוֹן), and the palace of the Holy of Holies he did not explain (וְהֵיכַל קֹדֶשׁ הַקֳּדָשִׁים לֹא פֵּרֵשׁ בּוֹ דָּבָר), and it appears that he relied on the understanding (וְנִרְאֶה שֶׁסָּמַךְ עַל הַמֵּבִין), that certainly the two remaining stars, which are the star and the moon (דְּמִסְתָּמָא שְׁנֵי כּוֹכָבִים הַנִּשְׁאָרִים שֶׁהֵם כּוֹכָב וּלְבָנָה), correspond in order to the two palaces (כְּסִדְרָן לִשְׁנֵי הֵיכָלוֹת), the palace of desire and the palace of the Holy of Holies (הֵיכַל הָרָצוֹן וְהֵיכַל קֹדֶשׁ הַקֳּדָשִׁים).
Ohr HaChammah on Zohar: And this is death of the poverty of Torah (וְאִיהוּ מוֹת דְּעֲנִיּוּתָא דְּאוֹרַיְיתָא), for from its side is the concealment of Torah (כִּי מִצִּדָּהּ הֶעְלֵם הַתּוֹרָה), and concerning this it is said “a poor person in Torah is considered as dead” (וְעַל זֶה נֶאֱמַר עָנִי מִן הַתּוֹרָה חָשׁוּב כְּמֵת), and this is that death and the shell rule over him (וְהַיְינוּ שֶׁהַמִּיתָה וְהַקְּלִיפָּה שׁוֹלְטִים עָלָיו), and therefore seven abodes of Gehinnom are prepared for him (וְלָכֵן מְזוּמָּנִים אֵלָיו ז׳ מְדוֹרִין דְּגֵיהִנָּם), and this is the burial of the poor in seven kinds of abodes (וְהַיְינוּ קְבוּרַת עָנִי בְּשִׁבְעָה מִינֵי מְדוֹרוֹת). And Israel in exile (וְיִשְׂרָאֵל בַּגָּלוּת), it is not a hunger for bread but to hear (לֹא רָעָב לַלֶּחֶם כִּי אִם לִשְׁמוֹעַ), for the Shekinah is within her imprisonment, which is the Torah (שֶׁהַשְּׁכִינָה בְּתוֹךְ מַאֲסָרָהּ שֶׁהִיא הַתּוֹרָה), and the shell covers the Torah (וְהִיא קְלִיפָּה מְכַסָּה הַתּוֹרָה), and Israel are hungry and thirsty for it (וְיִשְׂרָאֵל רְעֵבִים וּצְמֵאִים אֵלֶיהָ), until they break its shells (עַד שֶׁיִּשְׁבְּרוּ קְלִיפּוֹתֶיהָ), to drink from the waters of Torah (לִשְׁתּוֹת מִמֵּימֵי תּוֹרָה), which is the Shekinah clothed within it (שֶׁהִיא שְׁכִינָה הַמְלוּבֶּשֶׁת בָּהּ), and buried within it (וּקְבוּרָה בָּהּ). And the seven years of plenty (וְשֶׁבַע שְׁנֵי הַשָּׂבָע), for the Shekinah is included from seven (שֶׁהַשְּׁכִינָה כְּלוּלָה מִשִּׁבְעָה), and they are seven holy stars (וְהֵם ז׳ כּוֹכָבִים קְדוֹשִׁים), they are clothed in the seven years of famine, the external ones (מִתְלַבְּשִׁים בְּז׳ שְׁנֵי הָרָעָב הַחִיצוֹנִים), in the secret of exile (בְּסוֹד הַגָּלוּת), and they are buried in the secret of Saturn, black, dust, cold and dry (וּקְבוּרִים בְּסוֹד שַׁבְתַּאי שָׁחוֹר עָפָר קַר וְיָבֵשׁ), and this is burial in dust (וְהַיְינוּ קְבוּרָה בֶּעָפָר), for “our soul is bowed down to the dust” (כִּי שָׁחָה לֶעָפָר נַפְשֵׁנוּ). And this is “and all the plenty was forgotten” (וְהַיְינוּ וַיִּשָּׁכַח כָּל הַשָּׂבָע), in order to grow seeds etc. (בְּגִין לְגַדְּלָא זְרָעִים וְכוּ׳), the matter is (הָעִנְיָן כִּי), that the righteous are not fit to beget except in holiness (כִּי הַצַּדִּיקִים אֵין רָאוּי לָהֶם שֶׁיּוֹלִידוּ אֶלָּא בַּקֹּדֶשׁ), and the wicked are not fit to beget except in impurity (וְהָרְשָׁעִים אֵין רָאוּי לָהֶם שֶׁיּוֹלִידוּ אֶלָּא בַּטֻּמְאָה), for “the scepter of wickedness shall not rest” (כִּי לֹא יָנוּחַ שֵׁבֶט הָרֶשַׁע וְגוֹ׳), and therefore most of the world is intermediate (וְלָזֶה רוֹב הָעוֹלָם בֵּינוֹנִי), a mixture of good within evil and evil within good (תַּעֲרוֹבֶת טוֹב בְּרַע וְרַע בְּטוֹב), and if there were no mixture of evil in good and good in evil for procreation (וְאִם לֹא יִמָּצֵא תַּעֲרוֹבֶת רַע בְּטוֹב וְטוֹב בְּרַע לְהוֹלִיד), the upper seeds would be destroyed (יִתְמוֹטְטוּ הַזְּרָעִים הָעֶלְיוֹנִים), and the holy souls below would be few (וְהַנְּשָׁמוֹת הַקְּדוֹשׁוֹת לְמַטָּה יִהְיוּ מְעַטִּים), and therefore there was a divine decree to mix refuse in the garden (וְלָכֵן הָיְתָה הַגְּזֵרָה הָאֱלֹהִית לְהִתְעָרֵב אַשְׁפָּה בַּגָּן), that is, that the Shekinah clothes Herself outwardly (דְּהַיְינוּ הֱיוֹת שְׁכִינָה מִתְלַבֶּשֶׁת לַחוּץ), to increase the seed of human beings (לְהַרְבּוֹת זַרְעוֹת בְּנֵי אָדָם). However when the wicked act wickedly (אַמְנָם בְּהָרִיעַ הָרְשָׁעִים), their judgment is that they cling to their evil for their harm (יִהְיֶה מִשְׁפָּטָם יִתְדַּבְּקוּ בְּרָעָתָם לְרַע לָהֶם), like Balaam (כְּמוֹ בִּלְעָם), they are judged in boiling semen (נִדּוֹנִים בְּשִׁכְבַת זֶרַע רוֹתַחַת), which is a place of a severe shell in Gehinnom (שֶׁהוּא מְקוֹם קְלִיפָּה קָשָׁה בְּגֵיהִנָּם), and there their soul is swallowed (וְשָׁם נִבְלַעַת נִשְׁמָתָם), and this is their burial until today (וְהַיְינוּ קְבוּרָתוֹ עַד הַיּוֹם), and some of them are in boiling excrement (וְכֵן מֵהֶם בְּצוֹאָה רוֹתַחַת), which is another place in Gehinnom in the palaces of impurity (שֶׁהוּא מָקוֹם אַחֵר בְּגֵיהִנָּם בְּהֵיכָלוֹת הַטֻּמְאָה), as mentioned in Parashat Pekudei (כַּנִּזְכָּר בְּפָרָשַׁת פְּקוּדֵי), and this is the burial of all the wicked according to their wickedness (וְזֶהוּ קְבוּרַת כָּל הָרְשָׁעִים כְּפִי רִשְׁעָתָם), so they cling and are buried in that refuse (כֵּן יִתְדַּבְּקוּ וְיִקָּבְרוּ בָּאַשְׁפָּה הַהִיא), and there their soul returns to cling to its portion (וְשָׁם תַּחֲזֹר נִשְׁמָתָם לְהִדָּבֵק בְּחֶלְקָם), and this is what is said “that dogs and donkeys are thrown there” (וְזֶהוּ דְּזָרְקִין בָּהּ כְּלָבִים וַחֲמוֹרִים מֵתִים וְכוּ׳).
[From here until the word lo yitma [he shall not become defiled] is absent from the Vilna printing, and it appears to be an omission by the censor—from the publisher’s proofreader] ((מכָּאן עַד תֵּיבַת לֹא יִטְמָא לֵיתָא בְּדִפוּס וִילְנָא וְנִרְאֶה דְּהוּא הַשְׁמָטַת הַצַּנְזוֹר – מֵהַמַּגִּיהַ מו״ל)).
RaMaZ from Derekh Emet: From the side of idolatry it is called Saturn (מִסִּטְרָא דַעֲבוֹדָה זָרָה אִתְקְרִיאַת שַׁבְתַּאי), Lilith (לִילִית), refuse mixed (אַשְׁפָּה מְעוֹרֶבֶת), because excrement is mixed from all kinds of filth and creeping things (בְּגִין דְּצוֹאָה מְעוֹרֶבֶת מִכָּל מִינֵי טִנּוּף וְשֶׁרֶץ), that they cast into it dead dogs and dead donkeys (דְּזָרְקִין בָּהּ כְּלָבִים מֵתִים וַחֲמוֹרִים מֵתִים), the sons of Esau and Ishmael, [Yeshu and Muhammad] (בְּנֵי עֵשָׂו וְיִשְׁמָעֵאל [רבה י״שו ומח״מד]), that they are dead dogs (דְּאִינוּן כְּלָבִים מֵתִים), buried in them (נִקְבּוּרִים בְּהוֹן), it is the grave of idolatry (אִיהִי קֶבֶר דַעֲבוֹדָה זָרָה), in which they bury the uncircumcised (דְּקָבְרִין לְהוֹן עֲרֵלִים). Dead dogs (כְּלָבִים מֵתִים), abomination and foul odor (שֶׁקֶץ וְרֵיחַ רַע), filthy and putrid (מְטֻנָּף מְסוֹרָח), an evil maidservant she is (שִׁפְחָה בִּישָׁא אִיהִי), it is an attachment that holds in the mixed multitude (סִרְכָּא דַּאֲחִידָא בְּעֵרֶב רַב), mixed among Israel (מְעוֹרָבִים בְּיִשְׂרָאֵל), and it holds in bone and flesh (וְאַחִידָת בְּעֶצֶם וּבָשָׂר), which are [the sons of Esau and Ishmael] (דְּאִינוּן [ובני עשו וישמעאל]), dead bone and impure flesh (עֶצֶם מֵת וּבָשָׂר טָמֵא), flesh in the field that is torn (בָּשָׂר בַּשָּׂדֶה טְרֵפָה), and concerning it is said, to the dog you shall cast it (וְעָלָה אִתְמַר לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ). See Derekh Emet (R. Moshe Zacuto), which preserves variant readings to the Zohar from earlier manuscript traditions. At Zohar III, Ki Tetzei (דף רפ״ב), material lacking in the Mantua edition appears in Derekh Emet in a fuller form (including “Yeshu and Muhammad”) and was later incorporated into the main text of the Constantinople 1736 Zohar.
Ohr HaChammah on Zohar: And in the manner that there is etc. (וּכְגוּונָא דְּאִית וְכוּ׳), the matter is (הָעִנְיָן כִּי), that the twelve holy tribes (כִּי י״ב שְׁבָטִים קְדוֹשִׁים), are an allusion to the twelve upper diagonal boundaries (הֵם רֶמֶז לְי״ב גְּבוּלֵי אַלְכְּסוֹן עֶלְיוֹנִים), in which are the forms of the living beings (בָּהֶם צוּרַת הַחַיּוֹת), such as the lion and the like (כְּעִנְיַן אַרְיֵה וְכַיּוֹצֵא), as mentioned in the Zohar in Parashat Vayechi (כַּנִּזְכָּר בַּזֹּהַר פָּרָשַׁת וַיְחִי), and likewise among the external forces there are twelve impure boundaries (וְכֵן בַּחִיצוֹנִים י״ב גְּבוּלִים טְמֵאִים), and their chariot consists of two leaders (וּמֶרְכַּבְתָּם ב׳ נְשִׂיאִים), and they are impure living beings (וְהֵם חַיּוֹת טְמֵאוֹת), such as the dog and the like (כֶּלֶב וְכַיּוֹצֵא), and when impure souls cling there (וּבְהִדָּבֵק הַנְּשָׁמוֹת הַטְּמֵאוֹת שָׁם), it is said concerning this matter “to the dog you shall cast it” (יֵאָמֵר עַל עִנְיָן זֶה לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ), and likewise with the other impure forms (וְכַיּוֹצֵא בִּשְׁאָר צוּרוֹת טְמֵאוֹת), as mentioned in the book Sha‘ar HaTemurah (כַּנִּזְכָּר בְּסֵפֶר שַׁעַר הַתְּמוּרָה), “this opposite that” (זֶה לְעוּמַּת זֶה), this equals twelve (זֶה בְּגִימַטְרִיָּא י״ב), and this is twelve corresponding to twelve (וְהַיְינוּ י״ב לְעוּמַּת י״ב), which defiles a person (דְּמְטַמֵּא לְבַר נָשׁ), this is the secret of the evil inclination (הַיְינוּ סוֹד יֵצֶר הָרָע), that defiles the ignoramus (הַמְטַמֵּא עַם הָאָרֶץ), who is like an earthen vessel (שֶׁהוּא כְּכְלִי חֶרֶס), for through their sins they strengthen the element of dust (שֶׁהֵם מַגְבִּירִים בַּעֲוֹנָם יְסוֹד הֶעָפָר), and the evil inclination within them defiles from their inner air (וְיֵצֶר הָרָע בְּתוֹכָם מְטַמְּאִים מֵאֲוִירָם), and they are fit to receive impurity (וְהֵם רְאוּיִים לְקַבֵּל טֻמְאָה). And there are those who do not receive impurity except from the outside (וְיֵשׁ שֶׁאֵינָם מְקַבְּלִים טֻמְאָה אֶלָּא מִבַּחוּץ), and these are Torah scholars (וְהֵם תַּלְמִידֵי חֲכָמִים), whose inner being is holy for the Most High (שֶׁקִרְבָּם קָדוֹשׁ לַגָּבוֹהַּ), and they sin slightly (וְחוֹטְאִים קְצָת), and their repentance is their rectification (וּתְשׁוּבָתָם תַּקָּנָתָם), but the ignoramus (אַמְנָם עַם הָאָרֶץ), “an empty one does not fear sin and an ignoramus is not pious” (אֵין בּוּר יְרֵא חֵטְא וְלֹא עַם הָאָרֶץ חָסִיד), and their breaking, that is, their death, is their purification (וְשְׁבִירָתָם דְּהַיְינוּ מִיתָתָם טָהֳרָתָם), after this burial (בַּתַּר דְּקְבוּרָא דָּא), that is, the drawing out of holiness (דְּהַיְינוּ שְׁאִיבַת הַקְּדוּשָׁה), and its clothing in exile in the refuse, in the prison of Saturn (וְהִתְלַבְּשָׁהּ בַּגָּלוּת בָּאַשְׁפָּה בְּסוֹהַר שַׁבְתַּאי), and there Moshe Rabbenu in exile is clothed below (וְשָׁם מֹשֶׁה רַבֵּנוּ בַּגָּלוּת מִתְלַבֵּשׁ לְמַטָּה), in the secret of “go descend” (בְּסוֹד לֶךְ רֵד), nevertheless he is not defiled by the external forces (עִם כָּל זֶה אֵינוֹ מִטַּמֵּא מִן הַחִיצוֹנִים), because there is no such reality there (מִפְּנֵי שֶׁאֵין מְצִיאוּת שָׁם), from deeds that are improper like the wicked (מִפְּנֵי מַעֲשִׂים שֶׁאֵינָם הֲגוּנִים כָּרְשָׁעִים), who are judged in the shells due to the evil of their deeds (הַנִּדּוֹנִים בַּקְּלִיפּוֹת מֵרֹעַ מַעֲשֵׂיהֶם), rather he is clothed there in the secret of the exile of the Shekinah (אֶלָּא מִתְלַבֵּשׁ שָׁם בְּסוֹד גָּלוּת הַשְּׁכִינָה), for the honor of Tiferet and Malchut (לִכְבוֹד תִּפְאֶרֶת וּמַלְכוּת), and therefore they are not defiled (וְלָזֶה לֹא יִטַּמְּאוּ), for their being clothed there is like the clothing of the Shekinah in the ten shells to subdue them (שֶׁהִתְלַבְּשָׁם שָׁם הוּא כְּמוֹ הִתְלַבְּשׁוּת הַשְּׁכִינָה בַּעֲשָׂרָה קְלִיפּוֹת לְאַכְפָּיָא).