Daf 109a (דַּף ק״ט ע״א)

Come and see (תָּא חֲזֵי): It is written, “Like the garden of Hashem, like the land of Egypt” (Bereshit 13:10) (כְּתִיב: כְּגַן י־ה־ו־ה כְּאֶרֶץ מִצְרַיִם). Until now it had not been known whether the Garden of Hashem is the land of Egypt, or whether it is the land of Sedom, or whether it is the Garden of Hashem which is called Gan Eden (עַד הָכָא לָא אִתְיְדַּע גַּן י־ה־ו־ה אִי הוּא אֶרֶץ מִצְרַיִם, וְאִי אִיהוּ אֶרֶץ סְדוֹם, וְאִי אִיהוּ גַּן יהוה דְּאִקְרֵי גַּן עֵדֶן). Rather: “like the Garden of Hashem”-which has within it fullness and pleasure of all (אֶלָּא כְּגַן י־ה־ו־ה דְּאִית בֵּיהּ סִפּוּקָא וְעִדּוּנָא דְּכֹלָּא); so too was Sedom, and so too was Egypt (הָכִי נָמֵי הֲוָה סְדוֹם, וְהָכִי נָמֵי מִצְרַיִם). Just as the Garden of Hashem does not require man to water it (מַה גַּן יהוה לָא אִצְטְרִיךְ בַּר נָשׁ לְאַשְׁקָאָה לֵיהּ), so too Egypt does not require another to water it (אוּף מִצְרַיִם לָא אִצְטְרִיךְ אָחֳרָא לְאַשְׁקָאָה לֵיהּ), because the Nile rises and waters all the land of Egypt (בְּגִין דְּנִילוּס אִיהוּ אַסִּיק וְאַשְׁקֵי לְכָל אַרְעָא דְּמִצְרַיִם).

Come and see (תָּא חֲזֵי): What is written? “And it shall be that whoever of the families of the earth does not go up to Jerusalem…” (Zechariah 14:17) (מַה כְּתִיב: וְהָיָה אֲשֶׁר לֹא יַעֲלֶה מֵאֵת מִשְׁפְּחוֹת הָאָרֶץ אֶל יְרוּשָׁלַיִם וְגו׳). This is their punishment, that the rain is withheld from them (דָּא הוּא עוֹנָשָׁא דִּלְהוֹן דְּאִתְּמְנַע מִנְּהוֹן מִטְרָא). What is written? “And if the family of Egypt does not go up and does not come…” (Zechariah 14:18) (מַה כְּתִיב: וְאִם מִשְׁפַּחַת מִצְרַיִם לֹא תַעֲלֶה וְלֹא בָאָה וְגו׳). See that it does not say, “and upon them there will be no rain” (חָמֵי דְּלָא כְּתִיב: וְלֹא עֲלֵיהֶם יִהְיֶה הַגֶּשֶׁם), because rain does not descend on Egypt, and they do not need it (בְּגִין דְּלָא נָחִית מִטְרָא לְמִצְרַיִם וְלָא אִצְטַרְכָן לֵיהּ). Rather, what is their punishment? What is written? “And this will be the plague with which Hashem will strike all the nations…” (Zechariah 14:12) (אֶלָּא עוֹנָשָׁא דִּלְהוֹן מַה הוּא דִּכְתִיב: וְזֹאת תִּהְיֶה הַמַּגֵּפָה אֲשֶׁר יִגּוֹף יהוה אֶת כָּל הַגּוֹיִם וְגו׳), because Egypt does not require rain (בְּגִין דְּמִצְרַיִם לָא צְרִיכִין לְמִטְרָא). So too Sedom-what is written concerning it? “For all of it was well-watered” (Bereshit 13:10) (אוּף סְדוֹם מַה כְּתִיב בֵּיהּ: כִּי כֻלָּהּ מַשְׁקֶה). All delights of the world were within it (כָּל עִדּוּנִין דְּעָלְמָא הֲווּ בָהּ), and because of that, they did not want that other people should delight in it (וְעַל דָּא לָא בָעָאן דִּבְנֵי נָשָׁא אֲחֳרָנִין יִתְעַדְּנוּן בָּהּ).

Rabbi Ḥiyya said (רַבִּי חִיָּיא אָמַר): They were guilty by themselves and through their money (אִנּוּן הֲווּ חַיָּיבִין מִגַּרְמַיְיהוּ וּמִמָּמוֹנְהוֹן), for anyone who is stingy toward the poor-he is worthy that he should not be sustained in the world (דְּכָל בַּר נָשׁ דְּאִיהוּ צָר עֵינָא לְגַבֵּי מִסְכֵּנָא, יָאוֹת הוּא דְּלָא יִתְקַיֵּים בְּעָלְמָא). And not only that, but he has no life in the World to Come (וְלָא עוֹד אֶלָּא דְּלֵית לֵיהּ חַיֵּים לְעָלְמָא דְאָתֵי). And whoever is generous toward the poor-it is fitting that he be sustained in this world (וְכָל מַאן דְּאִיהוּ וַתְּרָן לְגַבֵּי מִסְכֵּנָא, יָאוֹת הוּא דְּיִתְקַיֵּים בְּעָלְמָא), and the world is sustained because of him (וְיִתְקַיֵּים עָלְמָא בְּגִינֵיהּ), and he has life and the path of life in the World to Come (וְאִית לֵיהּ חַיֵּים וְאוֹרְחָא דְּחַיֵּי לְעָלְמָא דְאָתֵי).

“And Lot went up from Tzo’ar and settled in the mountain, he and his two daughters with him…” (Bereshit 19:30) (וַיַּעַל לוֹט מִצֹּעַר וַיֵּשֶׁב בָּהָר הוּא וּשְׁתֵּי בְנֹתָיו עִמּוֹ וְגו׳). What is the reason? Because he saw that Sedom was near and had been destroyed (מַאי טַעְמָא בְּגִין דְּחָמָא דְּהֲוָה קָרִיב לִסְדוֹם וְאִסְתַּלַּק מִתַּמָּן). Rabbi Yitzchak opened: “And it turns around in His circuits by His plans, that they may do whatever He commands them…” (Job 37:12) (רַבִּי יִצְחָק פָּתַח: וְהוּא מְסִיבּוֹת מִתְהַפֵּךְ בְּתַחְבֻּלוֹתָיו לְפָעֳלָם וְגו׳). Kudsha Berikh Hu turns the circuits of the world (קוּדְשָׁא בְּרִיךְ הוּא מְסַבֵּב סִבּוּבִין דְּעָלְמָא), and brings forth pure priests to do His work (וְאַיְיתֵי קוּמְרִין טְהִירִין לְמֶעְבַּד עוֹבָדוֹי), and afterward He transforms them and makes them into something else (וּלְבָתַר מְהַפֵּךְ לוֹן וְעָבִיד לוֹן כְּגַוְונָא אָחֳרָא).

Sitre Torah

Tosefta: lofty bonds, exalted ones p2-53(תּוֹסֶפְתָּא קְטוּרֵי רָמָּאי), princes (הוּרְמְנֵי), of those who shatter p2-54(דִּבְדוּרֵי), wise in understanding (חַכִּימִין בְּסֻכְלְתָּנוּ), they shall contemplate to know (יִסְתַּכְּלוּן לְמִנְדַע), at the time when the white headp2-55 established a throne (בְּשַׁעֲתָּא דְּרֵישָׁא חִוָּורָא אַתְּקִין כֻּרְסְיָיא), upon supports of stones of good pearls (עַל גַּבֵּי סָמְכִין דְּאַבְנִין דְּמַרְגְּלִיטָן טָבָן).

Among those stones there is one beautiful pearl (בֵּין אִנּוּן אַבְנִין אִיתּ חַד מַרְגָּלִיטָא שַׁפִּירָא), with a pleasing appearance (בְּחֵיזוּ יָאָה), in a measure of a knot of a kantar (בְּרֵיוָא קוּמְטְרָא דְּקַנְטָרָא), some say: of a knot (נ״א דקיטרא), that blazes in seventy colors (דִּמְלַהֲטָא בְּע׳ גְּוָונִין), those seventy colors blaze to every side (אִנּוּן ע׳ גְּוָונִין מְלַהֲטָן לְכָל סְטַר). p2-56

These seventy branch out from within three colors p2-57(אִלֵּין ע׳ מִתְּפָרְשָׁאן מִגּוֹ ג׳ גְּוָונִין). These are sparks among sparks of flashing fire toward the four directions of the world (אִלֵּין זִיקִין בְּזִיקִין דִּנְצִּיצִּין לְד׳ סִטְרֵי עָלְמָא); here is a fierce flame of the left side that is connected in the heavens (הָכָא אִיתָּא זִיקָא תַּקִּיפָּא דִּסְטַר שְׂמָאלָא דְּאִתְּאַחִיד בִּשְׁמַיָּא). These are the seventy colors-“Judgment was set, and the books were opened” (דִּינָא יָתִּיב וְסִפְרִין פְּתִיחוּ) (Daniel 7). From there issue arrows, swords, spears, and fire of coals (מֵהָכָא נָפְקֵי גִירִין וּסְיָיְפִין וְרוֹמְחִין וְאֶשָּׁא דְּקוּסְטְרָא). And a mighty fire that comes down from the heavens is joined within it (וְאִתְּאַחִיד אֶשָּׁא תַּקִּיפָּא דְּנָפְקָא מִשָּׁמַיִם בֵּיהּ), and when the supernal fire is joined with these below (וְכַד אִתְּאַחַד אֶשָּׁא עִלָּאָה בְּאִלֵּין דִּלְתַּתָּא), there is no one who can withstand wrath and judgment (לֵיתּ מַאן דְּיָכִיל לְאִתְּבַּר רוּגְזָא וְדִינָא). Eyes burning like plates of fire (עַיְינִין לָהֲטִין כְּטִיסִין דְּנוּרָא), descend through them into the world (נָחִיתּ בְּהוּ לְעָלְמָא). Woe to him who is struck by them (וַוֵי מַאן דְּאִעָרַע בֵּיהּ), girded with spikes (חֲגִיר חַרְצִּין), some say: with swords (ס״א חַרְבִּין). It is a sharpened sword in his hand (אִיהוּ חַרְבָּא שִׁנְּנָא בִּידֵיהּ), showing no mercy to good or evil (לָא חָיִיס עַל טַב וְעַל בִּישׁ). For the note (דְּהָא פִּתְּקָא), some say: the decree (ס״א פִּסְקָא), of those seventy-within the domain of that side which is connected to the heavens (דְּאִנּוּן שִׁבְעִין בִּרְשׁוּ דְּאִתְּאַחִיד הַהוּא סִטְרָא דִּשְׁמַיָּא)-descends into the left hand with many judgments (נָחִיתּ בִּידָא שְׂמָאלָא בְּכַמָּה דִּינִין), it is transformed into many colors (אִתְּהַפֵּךְ בְּכַמָּה גְּוָונִין), it changes daily (הֲפוּךְ בְּכָל יוֹמָא), it is called exalted disgrace prepared for the children of men (אִיהוּ אִקְרֵי כְּרֻם זְלֻתּ דִּמְתַּקְּנָא לְגַבֵּי בְּנֵי אָדָם). All the colors of the vessels of wrath of Kudsha Berikh Hu are seen within it (כָּל גְּוָונִין דִּכְלֵי זַעֲמוֹ דְּקוּדְשָׁא בְּרִיךְ הוּא בֵּיהּ אִתְּחַזְּיָין). And they sit in the heights of the world (וְאִנּוּן יָתְּבִין בְּרוּמֵי דְּעָלְמָא), and human beings, in their foolishness, do not regard them (וּבְנֵי נָשָׁא בְּסִכְלוּתָּא דִלְהוֹן לָא מַשְׁגְּחֵי בְּהוֹן). Sulfur and fire, melted water, and fire flowing from heaven are joined together (גָּפְרִיתּ וָאֵשׁ הִתּוּכָא דְּמַיָּא וְאֶשָּׁא דְּמִתְּהַתְּכֵי מִן שְׁמַיָּא אִתְּאַחֲדוּ דָּא בְּדָא), and descend upon Sedom (וּנְחַתּ עַל סְדוֹם). Woe to the guilty who do not take heed of the glory of their Master (וַוֵי לְחַיָּיבַיָּא דְּלָא מַשְׁגִּיחִין עַל יְקָרָא דְּמָארֵיהוֹן).

1. Ten names are engraved by the decree of the King (א. עֲשָׂרָה שְׁמָהָן גְּלִיפָן בְּהוּרְמְנוּתָּא דְּמַלְכָּא). Explanation: the name in its fullness consists of ten letters - Yod, Heh, Vav, Heh (פֵּרוּשׁ הַשֵּׁם בְּמִלּוּאוֹ עֶשֶׂר אוֹתִיּוֹת יו״ד ה״א וי״ו ה״א).

2 They are ten, and they ascend into many calculations (ב. עֶשֶׂר אִנּוּן וְסָלְקִין לְחוּשְׁבָּן סַגֵּי). Explanation: Yod equals twenty (פירוש יו״ד עוֹלֶה כ׳), Yod–Heh equals twenty-six (יו״ד ה״א עוֹלֶה כ״ו), Yod–Heh–Vav–Heh (some say: Heh–Vav) equals forty-two (יו״ד [נ״א: ה״א ו״ו] ה״א ו״ו עוֹלֶה מ״ב), Yod–Yod–Yod–Yod, i.e., Yod–Heh–Vav–Heh repeated, equals seventy-two (י׳ י״ד׳ י״ד׳ י״דוד׳ עוֹלֶה ע״ב).

3. Seventy - they are seventy-two, and they are called the four camps of the Shekhinta, and they are beneath Malchut (ג. שִׁבְעִין [הֵם ע״ב וְנִקְרָאִים ד׳ מַחֲנוֹת שְׁכִינְתָּא וְהֵם לְמַטָּה מִמַלְכוּת]). Flaming colors in every direction (גַּוְונָן מְלַהֲטֵי לְכָל סְטַר). They emerge from within the names in which is engraved the secret of the seventy names of the angels (נַפְּקֵי מִגּוֹ שְׁמָהָן דְּאִגְלִיף רָזָא דְּע׳ שְׁמָהָן דְּמַלְאָכַיָּיא), who are in the secret of the heavens (דְּאִנּוּן בְּרָזָא דִּשְׁמַיָּא). And they are: Mikha’el (מִיכָאֵל), Gavri’el (גַּבְרִיאֵל), Refa’el (רְפָאֵל), Nuri’el (נוּרִיאֵל). Qamatz: Qadm’i’el (קַמ״ץ קְדוּמִיאֵל), Malkhi’el (מַלְכִיאֵל), Tzadqi’el (צֶּדְקִיאֵל). Patach: Peda’el (פַּתַּ״ח פְּדָאֵל), Tumi’el (תּוּמִיאֵל), Chashdi’el (חַשְׁדִּיאֵל). Tzerei: Tzadqi’el (צֵּרֵי צֶּדְקִיאֵל), Raz’i’el (רָזִיאֵל), Yofi’el (יוֹפִיאֵל). Segol: Setotriyah (סְגוֹ״ל סְטוֹטְרִיָּה), Gazri’el (גַּזְרִיאֵל), Vaturi’el (וּתּוּרִיאֵל), some say: Vardi’el (נ״א: וַרְדִיאֵל), Lemu’el (לְמוּאֵל). Charak: Rahati’el (חַרַ״ק רְהַטִיאֵל), Chizqi’el (חִזְקִיאֵל), Qedshi’el (קְדְשִׁיאֵל). Sheva: Sh’ma’el (שֶׁבַ״א שְׁמָעֵאל), Barkhi’el (בַּרְכִיאֵל), some say: Shekhani’el (נ״א שְׁכַנִיאֵל), some say: Baraki’el (ונ״א בַּרַקִיאֵל), Achi’el (אָחִיאֵל). Chalam: Chan’i’el (חַלַ״ם חֲנִיאֵל), Lehadi’el (לְהַדִיאֵל), Makhni’el (מַחְנִיאֵל), some say: Chanani’el, Le’adi’el, Malki’el (נ״א חֲנַנִיאֵל לְעַדִיאֵל מַלְכִיאֵל). Ani’el (עֲנִיאֵל), Ana’el (עֲנָאֵל), Ahani’el (אַהֲנִיאֵל), Rachami’el (רַחֲמִיאֵל), Azri’el (עַזְרִיאֵל), some say: Shibna’el, Rum’i’el, Qadumi’el (נ״א שִׁבְנָאֵל רוּמִיאֵל קְדוּמִיאֵל); Sharak: Chakham’i’el, Rami’el, Qarshi’el (שַׁרַ״ק חַכְמִיאֵל רַמִיאֵל קַרְשִׁיאֵל); Charak (חַרַ״ק). Sananyah (סְנַנְיָה), Vadragziyah (וְדַרְגַּזְיָה), Resisi’el (רְסִיסִיאֵל), Dumi’el (דוּמִיאֵל), Chuni’el (חוּנִיאֵל), Zekhari’el (זְכַרִיאֵל), Ari’el (אֲרִיאֵל), Hayna’el (הֵינָאֵל), Dan’da’el (דַּנְדָּאֵל), Gadi’el (גַּדִּיאֵל), Bada’el (בַּדָּאֵל), Anafi’el (אֲנַפִּיאֵל), Va’adi’el (וַעֲדִיאֵל). Hashem is Master over all of them (אֲדֹנָי עַל כֻּלְהוּ).

4 - Explanation: When the seventy-two angels join with Malchut, then Malchut is called “He” and His court, in the language of “and” (ד - פֵּרוּשׁ: כְּשֶׁע״ב מַלְאָכִים מִתְחַבְּרִין בַּמַלְכוּת אָז נִקְרֵאת מַלְכוּת "הוּא" וּבֵית דִּינוֹ בְּלָשׁוֹן "וְהוּא").

Ahani’el (אַהֲנִיאֵל), Baraki’el (בַּרְקִיאֵל), Gadi’el (גַּדִּיאֵל), Dumi’el (דוּמִיאֵל), Hadri’el (הַדְרִיאֵל), Vadragziyah (וְדַרְגַּזְיָה), Zohari’el (זֹהַרִיאֵל), Chan’i’el (חַנִיאֵל), Tahari’el (טָהֲרִיאֵל), Ya’azri’el (יָעֶזְרִיאֵל), Kera’i’el (כְּרָעִיאֵל), Lamdi’el (לַמְדִיאֵל), Malki’el (מַלְכִיאֵל), Nahari’el (נַהֲרִיאֵל), Saniah (סָנִיָּה), Ana’el (עֲנָאֵל), Patachi’el (פַּתְּחִיאֵל), Tzuri’el (צוּרִיאֵל), Qana’el (קְנָאֵל), Rami’el (רַמִיאֵל), Sha’ari’el (שַׁעֲרִיאֵל), Tavkhi’el (תַּבְכִיאֵל).

The order of Tashrak (סֵדֶר תּשַׁר״ק):

Tappuriya (תַּפּוּרִיָּא), Shekhani’el (שְׁכַנִיאֵל), Ren’el (רַנְאֵל), Kamariyah (קַמַּרִיָּה), Tzuriya (צוּרִיָּה), Pasisyah (פַּסִּיסְיָה), ‘Iri’el (עִירִיאֵל), Samchi’el (סַמְכִיאֵל), Neri’el (נְרִיאֵל), Medoniya (מְדוֹנִיָּה), Lasaniyah (לַסַּנְיָּה), Kamsariyah (כַּמְסַרְיָּה), Yeri’el (יְרִיאֵל), Tasmasiyah (טַסְמַסִּיָּה), Chan’i’el (חַנִיאֵל), Zakhari’el (זְכַרִיאֵל), V’dari’el (וְדַרִיאֵל), Hani’el (הֲנִיאֵל), Danba’el (דַּנְבַּאֵל), Gadi’el (גַּדִּיאֵל), Bada’el (בַּדָּאֵל), Adiriron (אֲדִירִירוֹן). Hashem is Master over all of them (אֲדֹנָי עַל כֻּלְהוּ וְכוּ').

When they are all joined as one in one secret, with supernal might (כַּד מִתְּחַבְּרָן כֻּלְהוּ כְּחֲדָא בְּרָזָא חָדָא בְּחֵילָא עִלָּאָה), then it is called YHVH all-inclusive in one unity (כְּדֵין אִקְרֵי וי׳דו׳ד כֹּלָּא בִּכְלָלָא חָדָא). From Hashem, from the heavens (מֵאֵת יְיָ מִן הַשָּׁמַיִם), the holy Name that is engraved in seventy other names-the secret of the heavens (שְׁמָא קַדִּישָׁא דְּאִתְּגְּלַף בְּע׳ שְׁמָהָן אֲחֳרָנִין רָזָא דְּשָׁמַיִם). And these are the seventy who govern these seventy judgments (וְאִלֵּין אִנּוּן שִׁבְעִין דְּשָׁלְטִין עַל אִלֵּין ע׳ דִּינִין), the secret of YHVH (רָזָא דְּיהוה). And these seventy names are in the holiness of YHVH–Shamayim (וְאִלֵּין שִׁבְעִין שְׁמָהָן בִּקְדֻשָּׁה י־ה־ו־ה שָׁמַיִם).

5 - Explanation: The name of seventy-two bridges that issues from the verse “and he journeyed, and he came, and he stretched” (ה - פֵּרוּשׁ: שֵׁם שֶׁל ע״ב גְּשָׁרִים הַיּוֹצֵא מִפָּסוּק “וַיִּסַּע וַיָּבֹא וַיֵּט”), these are called Shamayim (אֵלּוּ הֵם נִקְרָאִים שָׁמַיִם), and those seventy-two angels below in Malchut receive from the seventy-two above (וְאוֹתָם ע״ב מַלְאָכִים שֶׁל מַטָּה בַּמַלְכוּ״ת מְקַבְּלִים מֵע״ב שֶׁל מַעְלָה), and take from them (וְנוֹטְלִין מֵהֶן). These receive from those (אִלֵּין נָטְלִין מֵאִלֵּין), and Hashem (וְיְהוָ״ה),

6-which is the Malkhuth that receives from Tiferet (ו) (פֵירוּשׁ: מַלְכוּת מִתִּפְאֶרֶת), receives from Hashem, this from that (נָטִיל מֵאֵתּ יְהוָ״ה דָּא מִן דָּא).

7-the secret that these seventy-two Names are Names of Hashem, and He rides upon them as soul upon body (ז) (פֵירוּשׁ: סוֹד שֶׁל אוֹתָן ע״ב שֵׁמוֹת הוּא שֵׁם יְהוָ״ה, וְהוּא הָרוֹכֵב עֲלֵיהֶן כְּנְשָׁמָה לְגוּף). And these are suspended from those (וְאִלֵּין תַּלְיָין מֵאִלֵּין), the lower in the higher (תַּתָּאִין בְּעִלָּאִין), and all is one binding (וְכֻלָּא קִשׁוּרָא חָדָא), and in this is Kudsha Berikh Hu revealed in His glory (וּבְהַאי קוּדְשָׁא בְּרִיךָ הוּא אִשְׁתְּמוֹדַע בִּיקָרֵיהּ).

(8-these seventy-two angels below are concealed in the seventy-two Names above, which are called Heavens (ח) (פֵירוּשׁ: ע״ב מַלְאָכִים שֶׁל מַטָּה מִתְחַבְּאִים בְּע״ב שֵׁמוֹת שֶׁל מַעְלָה הַנִּקְרָאִים שָׁמַיִם). Heaven, which is seventy secret of Hashem (שָׁמַיִם דְּאִנּוּן ע׳ רָזָא יְהוָ״ה), this is in the secret of seventy-two Names (דָּא אִיהוּ בְּרָזָא דְּשִׁבְעִין וּתְּרֵין שְׁמָהָן), and these are the ones that emerge from Vayisa, Vayavo, Vayet (וְאִלֵּין אִנּוּן דְּנָפְקֵי מִן וַיִּסַּע וַיָּבֹא וַיֵּט)

וה״ו, יל״י, סי״ט, על״ם, מה״ש, לל״ה, אכ״א, כה״ת, הז״י, אל״ד, לא״ו, הע״ה

First portion

Blessed be the Name of the glory of His kingdom forever and ever

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד

יז״ל, מב״ה, הר״י, הק״ם, לא״ו, כל״י, לו״ו, פה״ל, נל״ך, יי״י, מל״ה, חה״ו

Second portion:

Blessed be the Name of the glory of His kingdom forever and ever

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד

נת״ה, הא״א, יר״ת, שא״ה, רי״י, או״ם, לכ״ב, וש״ר, יה״ו, לה״ח, כו״ק, מנ״ד

Third portion:

Blessed be the Name of the glory of His kingdom forever and ever

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד

אנ״י, חע״ם, רה״ע, יי״ז, הה״ה, מי״ך, ו״ול, יל״ה, סא״ל, ער״י, עש״ל, מי״ה

Fourth portion:

Blessed be the Name of the glory of His kingdom forever and ever

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד

וה״ו, דנ״י, הח״ש, עמ״ם, ננ״א, ני״ת, מב״ה, פו״י, נמ״ם, יי״ל, הר״ח, מצ״ר

Fifth portion:

Blessed be the Name of the glory of His kingdom forever and ever

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד

ומ״ב, יה״ה, ענ״ו, מח״י, דמ״ב, מנ״ק, אי״ע, חב״ו, רא״ה, יב״ם, הי״י, מו״ם

Sixth portion:

Blessed be the Name of the glory of His kingdom forever and ever

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד

And these are the seventy Names (וְאִלֵּין אִנּוּן שִׁבְעִין שְׁמָהָן) that rule over seventy lower levels (דְּשָׁלְטִין עַל שִׁבְעִין דַּרְגִּין תַּתָּאִין), the secret of Hashem (רָזָא דְיְהוָ״ה). These seventy Names of Hashem (אִלֵּין שִׁבְעִין שְׁמָהָן יְהוָ״ה), the secret that is called Heaven (רָזָא דְאִקְּרֵי שָׁמַיִם).

The seven firmaments ascend into the seventy sacred Names (שִׁבְעָה רְקִיעִין אִנּוּן דְּסָלְקִין לְשִׁבְעִין שְׁמָהָן שְׁמָא קַדִּישָׁא), and this is: And Hashem rained (וְדָא אִיהוּ: וַיְהוָ״ה הִמְטִיר), From Hashem, from the heavens (מֵאֵתּ יְהוָ״ה מִן הַשָּׁמָיִם). The secret of secrets is given to the wise (סִתְּרָא דְּסִתְּרִין לַחֲכִימִין אִתְּמָסַר). The Name (שְׁמָא) that is called Heaven (דָּא דְּאִקְּרֵי שָׁמַיִם), from it was created the secret that is called Adam (מִנֵּיהּ אִתְּבְּרֵי סִתְּרָא דְּאִקְּרֵי אָדָם). The numerical count of the limbs of the body are 248 (חָשְׁבָּן שַׁיְיפֵי גוּפָא דְּאִנּוּן מָאתָּן וְאַרְבְּעִין וּתְּמַנְיָא שַׁיְיפִין). The numerical value of the letters is 216 (חָשְׁבָּן אַתְּוֹוהִי מָאתָּן וְשִׁיתּ סָרֵי), the Name that is the secret and mystery-entirety of the Orayta-in 22 letters and ten utterances (שֵׁם דָּא דְּאִיהוּ רָזָא וְסִתְּרָא, כְּלָלָא דְּכָל אוֹרַיְיתָא בְּכ״ב אַתְּוָון וְעֶשֶׂר אֲמִירָן). For this Name is 216 letters (דְּהָא שֵׁם דָּא מָאתָּן וְשִׁיתּ סָרֵי אַתְּוָון), and 32 pathways included in it (וּתְּלָתִּין וּתְּרֵין שְׁבִילִין דְּאִתְּכְּלִילָן בֵּיהּ), behold: 248 measurements of the body, the secret called Adam, who rules over the throne (הָא מָאתָּן וְאַרְבָּעִין וּתְּמַנְיָא שַׁיְיפִין דְּגוּפָא רָזָא דְּאִקְרֵי אָדָם דְּשַׁלִּיט עַל כּוּרְסְיָיא). The secret of the seventy below (רָזָא דְּשִׁבְעִין דִּלְתַּתָּא), and this is the secret of what is written (וְסִתְּרָא דָא דִּכְתִיב): “And upon the likeness of the throne was the likeness as the appearance of a man upon it from above” (Ezekiel 1) (וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְּמַעְלָה). And this is the secret of what is written (וְדָא הוּא סִתְּרָא דִּכְתִיב): “And Hashem rained upon Sedom… from Hashem from the heavens” (וַיְהוָ״ה הִמְטִיר עַל סְדוֹם וְגו׳ מֵאֵתּ יְהוָ״ה מִן הַשָּׁמָיִם). And all is one, and one word, and one mystery (וְכֻלָּא חַד, וּמִלָּה חָדָא, וְסִתְּרָא חָדָא), given to the wise of heart (לַחֲכִימֵי לִבָּא אִתְּמָסַר). Blessed is their portion in this world and in the World to Come (זַכָּאָה חוּלַקְהוֹן בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי).

Sedom-its judgment was decreed (סְדוֹם גְּזַר דִּינָא דִּלְהוֹן) because they withheld Charity from among them (עַל דְּמָנְעוּ צְּדָקָה מִנַּיְיהוּ), as it is said (כְּמָא דְאַתְּ אָמֵר): “And the hand of the poor and needy she did not strengthen” (Ezekiel 16) (וְיַד עָנִי וְאֶבְיוֹן לֹא הֶחֱזִיקָה). And because of this, judgment came only from the heavens (וּבְגִין כָּךָ דִּינָא לָא הֲוָה אֶלָּא מִן שָׁמַיִם). Charity and Shamayim are all one (צְּדָקָה וְשָׁמַיִם כֻּלָּא חַד), and it is written (וּכְתִיב): “For great is Your kindness above the heavens” (Psalms 108) (כִּי גָדוֹל מֵעַל שָׁמַיִם חַסְדֶּךָ). And because Charity is suspended in His name (וּבְגִין דְּתַלְיָא צְּדָקָה בִּשְׁמֵיהּ), some say: in the heavens (נ״א: בַּשָּׁמַיִם), judgment comes from the heavens, as it is written: “From Hashem, from the heavens” (דִּינָא הוּא מִשָּׁמַיִם דִּכְתִּיב מֵאֵת יְיָ מִן הַשָּׁמַיִם) (Bereshit 19:24). The judgment of Yisrael is from this place, as it is written (דִּינָא דְיִשְׂרָאֵל מֵהַאי אֲתַּר דִּכְתִּיב): “And the iniquity of the daughter of My people was greater than the sin of Sedom” (Lamentations 4) (וַיִּגְדַּל עֲוֹן בַּת עַמִּי מֵחַטַּאת סְדוֹם). And Yerushalayim is called the sister of Sedom (וְאִקְרֵי יְרוּשָׁלַיִם אֲחוֹתָא לִסְדוֹם), as it is said (כְּמָא דְאַתְּ אָמֵר): “Behold, this was the sin of your sister Sedom” (Ezekiel 16) (הִנֵּה זֶה הָיָה עֲוֹן סְדוֹם אֲחוֹתֵךְ). And their judgment was from the heavens, one judgment like Sedom (וְדִינְהוֹן הֲוָה מִן שְׁמַיָּא דִּינָא חֲדָא כִּסְדוֹם), because they withheld Charity from among them (עַל דְּמָנְעוּ צְּדָקָה מִנַּיְיהוּ). Except that this was overturned, and this was destroyed (בַּר דְּדָא אִתְהַפַּךְ וְדָא אִתְחָרַב), this has restoration, and this has no restoration (דָּא אִית לָהּ תְּקוּמָה וְדָא לֵית לָהּ תְּקוּמָה).(Thus concludes Sitre Torah) (ע״כ סִתְרֵי תּוֹרָה).

Midrash haNe’elam

“And Lot went up from Tzo’ar…” (וַיַּעַל לוֹט מִצּוֹעַר וְגו׳). Rabbi Abbahu said (אָמַר רַבִּי אַבָּהוּ): come and see what is written concerning the evil inclination (בֹּא וּרְאֵה מַה כְּתִיב בַּיֵּצֶּר הָרָע). Know for yourself that it is never nullified from mankind until that time, as it is written (תֵּדַע לְךָ שֶׁאֵינוֹ מִתְבַּטֵל לְעוֹלָם מִבְּנֵי אָדָם עַד אוֹתוֹ זְמַן דִּכְתִיב): “And I will remove the heart of stone…” (וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן וְגו׳) (Ezekiel 36). For even though it sees human beings judged in Gehinom (שֶׁאַף עַל פִּי שֶׁרוֹאֶה בְּנֵי אָדָם נִדּוֹנִין בַּגֵּיהִנָּם), it returns again to seduce them (הוּא בָּא וְחוֹזֵר לוֹ אֵצֶּל בְּנֵי אָדָם). This is what is written: “And Lot went up from Tzo’ar” (הֲדָא הוּא דִכְתִיב: וַיַּעַל לוֹט מִצּוֹעַר), from the narrowness of Gehinom it ascends to tempt mankind (מִצַּעֲרָהּ שֶׁל גֵּיהִנֹּם מִשָּׁם עוֹלֶה לְפַתּוֹת בְּנֵי אָדָם).

Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): three forces exist in a person (שָׁלשׁ הַנְהָגוֹת יֵשׁ בָּאָדָם): the governance of intellect and wisdom, which is the power of the holy Neshamah (הַנְהָגַת הַשֵּׂכֶל וְהַחָכְמָה וְזוֹ הִיא כֹּחַ הַנְּשָׁמָה הַקְּדוֹשָׁה); the governance of Ta’avah, which craves all evil desires (וְהַנְהָגַת הַתַּאֲוָה שֶׁהִיא מִתְאַוָּה בְּכָל תַּאֲוֹת רָעוֹת), this is the power of craving (וְזֶהוּ כֹּחַ הַתַּאֲוָה); and the governance that leads and strengthens the body, which is called the Nefesh of the body (וְהַהַנְהָגָה הַמַנְהֶגֶת לִבְנֵי אָדָם וּמְחַזֶּקֶת הַגּוּף וְהִיא נִקְרֵאת נֶפֶשׁ הַגּוּף). Rav Dimi said (אָמַר רַב דִּימִי): this is the sustaining power (זֶהוּ כֹּחַ הַמַּחֲזִיק).

Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): Come and see (בֹּא וּרְאֵה), the Evil inclination only governs through those two forces mentioned above (לְעוֹלָם אֵין יֵצֶּר הָרָע שׁוֹלֵט אֶלָּא בְּאֵלּוּ ב' כֹּחוֹת אִלֵּין דְּאֲמָרָן). The soul that lusts is the one that pursues the evil inclination forever (נֶפֶשׁ הַמִּתְאַוָּה הִיא הָרוֹדֶפֶת אַחַר יֵצֶר הָרָע לְעוֹלָם), as it is implied from what is written (מַשְׁמַע דִּכְתִיב): “And the elder said to the younger: our father is old” (וַתֹּאמֶר הַבְּכִירָה אֶל הַצְּעִירָה אָבִינוּ זָקֵן). The soul that lusts awakens the other (נֶפֶשׁ הַמִּתְאַוָּה הִיא מְעוֹרֶרֶת אֶת הָאַחֶרֶת), and entices her with the body to cleave to the Evil inclination (וּמְפַתָּה אוֹתָהּ עִם הַגּוּף לְהִדָּבֵק בַּיֵּצֶר הָרָע), and she says: “Come, let us give our father wine to drink and lie with him” (וְהִיא אוֹמֶרֶת: לְכָה נַשְׁקֶה אֶת אָבִינוּ יַיִן וְנִשְׁכְּבָה עִמּוֹ). What have we in the World to Come? (מַה יֵּשׁ לָנוּ בָּעוֹלָם הַבָּא), let us go and pursue the Evil inclination and the craving of the desire of this world (נֵלֵךְ וְנִרְדֹּף אַחַר יֵצֶר הָרָע וְאַחַר תְּשׁוּקַת חֶמְדַּת הָעוֹלָם הַזֶּה), and what do they do? They both agree to cling to him (וּמַה עוֹשׂוֹת שְׁתֵּיהֶן מַסְכִּימוֹת לְהִדָּבֵק בּוֹ). What is written? “And they gave their father wine to drink…” (מַה כְּתִיב: וַתַּשְׁקֶיןָ אֶת אֲבִיהֶן יַיִן), indulging themselves to be stirred by the Evil inclination through food and drink (מִתְפַּטְמוֹת לְהִתְעוֹרֵר לְיֵצֶר הָרָע בַּאֲכִילָה וּבִשְׁתִיָּה).

“And the elder arose and lay with her father” (וַתָּקָם הַבְּכִירָה וַתִּשְׁכַּב אֶת אָבִיהָ). When a person lies on his bed at night (כְּשֶׁאָדָם שׁוֹכֵב עַל מִטָתוֹ בַּלַּיְלָה), The soul that lusts is the one that arouses the Evil inclination (נֶפֶשׁ הַמִתְאַוָּה הִיא הַמְעוֹרֶרֶת לַיִּצֶּר הָרָע), and contemplates it (וּמְהַרְהֶרֶת בּוֹ), and it clings to every evil thought (וְהוּא דָּבֵק בְּכָל הִרְהוּר רָע), until it is faintly conceived (עַד שֶׁמִּתְעַבֶּרֶת מְעַט), some say: from him (ס״א מִמֶּנּוּ), others say: at that moment (ד״א ל״ג עַל), some say: until (נ״א עַד)-until that evil thought enters the heart and cleaves to it (שֶׁמֵּבִיא בְּלֵב הָאָדָם אוֹתָהּ הַמַּחֲשָׁבָה הָרָעָה וּדְבֵקָה בּוֹ). And still it is only in his heart and not yet acted upon (וַעֲדַיִן יֵשׁ בְּלִבּוֹ וְלֹא נִגְמַר לַעֲשׂוֹתָהּ), until that desire awakens the strength of the body as at first (עַד שֶׁזֹּאת הַתַּאֲוָה מְעוֹרֶרֶת לְכֹחַ הַגּוּף כְּמִתְּחִלָּה), to cleave to the Evil inclination (לְהִדָּבֵק בַּיֵּצֶּר הָרָע), and then it is the completion of evil (וְאָז הוּא תַּשְׁלוּם הָרָעָה). This is what is written: “And the two daughters of Lot conceived from their father” (הֲדָא הוּא דִכְתִיב: וַתַּהֲרֶיןָ שְׁתֵּי בְּנוֹת לוֹט מֵאֲבִיהֶן).

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): Never does the Evil inclination seduce except through eating and drinking (מֵעוֹלָם אֵין יֵצֶר הָרָע מִתְפַּתֶּה אֶלָּא בַּאֲכִילָה וּשְׁתִיָּה), and through the joy of wine it then rules over a person (וּמִתּוֹךְ שִׂמְחַת הַיַּיִן אָז שׁוֹלֵט בָּאָדָם). Concerning the Tzaddik, what is written? “A Tzaddik eats to satisfy his soul” (בַּצַּדִּיק מַה כְּתִיב בֵּיהּ: צַדִּיק אֹכֵל לְשׂבַע נַפְשׁוֹ) (Proverbs 13); and he never becomes drunk (וְאֵינוֹ מִשְׁתַּכֵּר לְעוֹלָם). Rabbi Yehudah said (דְּאָמַר רַבִּי יְהוּדָה): that student of the sages who becomes intoxicated, I read about him (הַאי צוּרְבָא מֵרַבָּנָן דְּמַרְוֵי קָרֵינָא עֲלֵיהּ): “A gold ring in a pig’s snout…” (Proverbs 11) (נֶזֶם זָהָב בְּאַף חֲזִיר), and moreover, he profanes the name of Heaven (וְלֹא עוֹד אֶלָּא שֶׁמְחַלֵּל שֵׁם שָׁמַיִם). What is the conduct of the wicked? “Behold joy and gladness…” (מִנְהַג הָרְשָׁעִים מַהוּ: הִנֵּה שָׂשׂוֹן וְשִׂמְחָה) (Isaiah 22); wine then rules over the person (הַיַּיִן אָז שׁוֹלֵט בָּאָדָם); “slaying oxen and slaughtering sheep…” (הָרוֹג בָּקָר וְשָׁחוֹט צֹּאן וְגו׳). About them the verse says: “Woe to those who rise early in the morning to pursue strong drink…” (Isaiah 5) (עֲלֵיהֶם אָמַר הַכָּתוּב: הוֹי מַשְׁכִּימֵי בַבֹּקֶר שֵׁכָר יִרְדֹּפוּ וְגו׳), in order to arouse the Evil inclination (כְּדֵי לְעוֹרֵר לַיֵּצֶר הָרָע), for the Evil inclination is only aroused through wine (שֶׁאֵין יֵצֶר הָרָע מִתְעוֹרֵר אֶלָּא מִתּוֹךְ הַיַּיִן). This is what is written: “And they gave their father wine to drink…” (הֲדָא הוּא דִכְתִיב: וַתַּשְׁקֶיןָ אֶת אֲבִיהֶן יַיִן).

Rabbi Abbahu said (אָמַר רַבִּי אַבָּהוּ): What is written? “And he did not know when she lay down or when she arose” (מַה כְּתִיב: וְלֹא יָדַע בְּשִׁכְבָהּ וּבְקוּמָהּ); meaning: the Evil inclination has no regard for her lying down in this world nor her rising in the World to Come (כְּלוֹמַר: יֵצֶר הָרָע אֵינוֹ מַשְׁגִּיחַ בָּהּ בְּשִׁכְבָהּ בָּעוֹלָם הַזֶּה, וּבְקוּמָהּ לָעוֹלָם הַבָּא), but is awakened with the power of the body to fulfill its lust in this world (אֶלָּא מִתְעוֹרֵר עִם כֹּחַ הַגּוּף לַעֲבֹד תַּאֲוָתוֹ בָּעוֹלָם הַזֶּה).

Rabbi Abbahu said (דְּאָמַר רַבִּי אַבָּהוּ): at the time when the wicked enter Gehinom, the Evil inclination is brought in to see them (בְּשָׁעָה שֶׁנִּכְנָסִין הָרְשָׁעִים בַּגֵּיהִנָּם מַכְנִיסִין לַיֵּצֶר הָרָע לִרְאוֹת בָּהֶן), this is what is written: “And Lot came to Tzo’ar”-to the narrowness of Gehinom (הֲדָא הוּא דִכְתִיב: וְלוֹט בָּא צֹּעֲרָה לְצַּעֲרָהּ שֶׁל גֵּיהִנֹּם), and he went out from there to creation to test it, as said above (וְנָפַק לֵיהּ מִתַּמָּן לִבְרִיָּיתָא לְנַסּוּתָא כִּדְקָאֲמָרָן). This is what is written: “And Lot went up from Tzo’ar”-from the narrowness of Gehinom (הֲדָא הוּא דִכְתִיב: וַיַּעַל לוֹט מִצּוֹעַר, מִצַּעֲרָהּ שֶׁל גֵּיהִנֹּם). “And he settled in the mountain” (וַיֵּשֶׁב בָּהָר): Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): the wording “in the mountain” implies that he made his dwelling in a desolate high place (מַשְׁמַע דִּכְתִיב: בָּהָר, מְלַמֵּד שֶׁהוּא שָׁם מוֹשָׁבוֹ בְּמָקוֹם הָר), a body desolate like a mountain devoid of goodness (גּוּף שֶׁהוּא חָרֵב כָּהָר דְּלֵית בֵּיהּ טִיבוּתָא). “And his two daughters with him” (וּשְׁתֵּי בְנוֹתָיו עִמּוֹ)-these are the two forces mentioned above (אֵלּוּ הַב׳ כֹּחוֹת דְּאֲמָרָן). Because he feared to dwell in Tzo’ar (כִּי יָרֵא לָשֶׁבֶת בְּצּוֹעַר), fear and trembling fall upon him when he sees the pain of Gehinom inflicted upon the wicked (יִרְאָה וַחֲרָדָה נוֹפֶלֶת עָלָיו בְּשָׁעָה שֶׁרוֹאֶה צַעַר גֵּיהִנֹּם שֶׁמְצַעֲרִין לָרְשָׁעִים), and he thinks that there he will be judged (וְחוֹשֵׁב שֶׁשָּׁם יִדּוֹן). But once he sees he is not judged there (כֵּיוָן שֶׁרוֹאֶה שֶׁאֵינוֹ נִדּוֹן שָׁם), he departs and goes to seduce others (יוֹצֵא וְהוֹלֵךְ לְפַתּוֹת בְּנֵי אָדָם אַחֲרָיו). Rav Huna, when teaching caution to people, used to say (רַב הוּנָא כַּד הֲוָה דָּרִישׁ לְאִזְדַּהֲרָא לִבְנֵי אָדָם הֲוָה אָמַר): my sons, guard yourselves from the messenger of Gehinom (בָּנַי אִסְתַּמָּרוּ מִשְׁלִיחָא שֶׁל גֵּיהִנֹּם). Who is that? It is the Evil inclination, the messenger of Gehinom (וּמַאן הוּא זֶהוּ יֵצֶר הָרָע שֶׁהוּא שָׁלִיחַ שֶׁל גֵּיהִנֹּם).

Rabbi Abba said (רַבִּי אַבָּא אָמַר): what is written? “The Leech has two daughters: ‘Give! Give!” (Proverbs 30) (מַה דִּכְתִיב: לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב) these are the two daughters of Lot as mentioned (אֵלּוּ שְׁתֵּי בְּנוֹת לוֹט דְּאֲמָרָן), For she is the soul that lusts and the soul that partners with the body, which pursues the evil inclination forever (שֶׁהִיא נֶפֶשׁ הַמִּתְאַוָּה וְנֶפֶשׁ הַמִּשְׁתַּתֶּפֶת בַּגּוּף הָרוֹדֶפֶת אַחַר יֵצֶר הָרָע לְעוֹלָם).

Rabbi Yehoshua said (אָמַר רַבִּי יְהוֹשֻׁעַ): it is written here by Lot, “Because he feared to dwell in Tzoar” (כְּתִיב הָכָא בְּלוֹט: כִּי יָרֵא לָשֶׁבֶת בְּצּוֹעַר), and it is written there: “The leech has two daughters…” (וּכְתִיב הָתָם: לַעֲלוּקָה שְׁתֵּי בָנוֹת). “Yira [Fear]” in gematria equals Alukah (Leech) (יָרֵא בְּגִימַטְרִיָּא הוּא עֲלוּקָה).

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): if he feared, why did he go to mislead people? (אִי יָרֵא הוּא לְמַה אָתֵי לְמִטְעֵי בְּרִיָּיתָא) Rather, such is the way of one who commits injustice: when he sees punishment, he fears temporarily (אֶלָּא כָּךְ דֶּרֶךְ כָּל עוֹשֵׂה עַוְלָה, כְּשֶׁרוֹאֶה הָרָע מִתְיָרֵא לְפִי שָׁעָה), and immediately returns to his wickedness and has no concern (מִיָּד חוֹזֵר לְרִשְׁעָתוֹ וְאֵינוֹ חוֹשֵׁשׁ לִכְלוּם). So is the Evil inclination: when it sees judgment upon the wicked, it fears (כָּךְ יֵצֶר הָרָע בְּשָׁעָה שֶׁרוֹאֶה דִּין בָּרְשָׁעִים יָרֵא); but once it goes back outside to act, it no longer cares (כֵּיוָן שֶׁיּוֹצֵא לַחוּץ לַעֲשׂוֹת, אֵינוֹ חוֹשֵׁשׁ כְּלוּם).

Rabbi Abba said (רַבִּי אַבָּא אָמַר): What is meant by what they said, “And the elder said to the younger: our father is old”? (מַּהוּ דְּאָמָּרוּ וַתֹּאמֶר הַבְּכִירָה אֶל הַצְּעִירָה אָבִינוּ זָקֵן). What is “our father is old”? (מַאי אָבִינוּ זָקֵן). This is the Evil inclination, who is called "old" (זֶהוּ יֵצֶּר הָרָע שֶׁנִּקְרָא זָקֵן), as it is said: “A poor and wise youth is better than an old and foolish king” (Ecclesiastes 4:13) (שֶׁנֶּאֱמַר: מֶלֶךְ זָקֵן וּכְסִיל). For he is old, for he is born with man (שֶׁהוּא זָקֵן שֶׁנּוֹלַד עִם הָאָדָם). As we learned (דְּתָנִינָן): Rabbi Yehudah said in the name of Rabbi Yose (אָמַר רַבִּי יְהוּדָה אָמַר רַבִּי יוֹסֵי): that lusting Nefesh says to the other, “Our father is old; let us pursue him and cleave to him like all the wicked in the world” (אוֹתָהּ נֶפֶשׁ הַמִּתְאַוָּה אוֹמֶרֶת לָאַחֶרֶת: אָבִינוּ זָקֵן, נִרְדֹּף אַחֲרָיו וְנִדְבַּק בּוֹ כְּשְׁאָר כָּל הָרְשָׁעִים שֶׁבָּעוֹלָם).

“And there is no man in the land to come upon us” (וְאִישׁ אֵין בָּאָרֶץ לָבֹא עָלֵינוּ)-there is no Ish Tzaddik in the land (אֵין אִישׁ צַּדִּיק בָּאָרֶץ), and no one who rules over his inclination (וְאֵין אִישׁ שַׁלִּיט עַל יִצְרוֹ). Many are the wicked in the land (הַרְבֵּה רְשָׁעִים בָּאָרֶץ), and we are not the only guilty ones (לֵית אֲנַן בִּלְחוֹדָנָא חַיָּיבִין). Let us act like the ways of the whole world, who are guilty (נַעֲשֶׂה כְּדֶרֶךְ כָּל הָאָרֶץ שֶׁהֵם חַיָּיבִים), for until today, such is the way of the whole earth (שֶׁעַד הַיּוֹם דֶּרֶךְ כָּל הָאָרֶץ הוּא).

“Come, let us give our father wine” (לְכָה נַשְׁקֶה אֶת אָבִינוּ יַיִן), let us rejoice in this world (נִשְׂמַח בָּעוֹלָם הַזֶּה), let us eat and drink and become drunk (נֹאכַל וְנִשְׁתֶּה וְנִרְוְה חַמְרָא), and let us cleave to our father-the Evil inclination-and lie with him (וְנִדְבַּק בְּאָבִינוּ בַּיֵצֶּר הָרָע, וְנִשְׁכְּבָה עִמּוֹ). And the Holy Spirit cries out and says (וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת): “These too have erred with wine and strayed through strong drink” (Isaiah 28:7) (גַּם אֵלֶּה בַּיַּיִן שָׁגוּ וּבַשֵּׁכָר תָּעוּ).

Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): Come and see (תָּא חֲזֵי): what is written? “And they made their father drink wine” (מַה כְּתִיב: וַתַּשְׁקֶיןָ אֶת אֲבִיהֶן יַיִן). The way of the wicked is to stray after wine (דֶּרֶךְ הָרְשָׁעִים לִטְעוֹת אַחֲרֵי הַיַּיִן), to indulge the Evil inclination and awaken it (לְפַנֵּק לַיֵצֶּר הָרָע וּלְעוֹרְרוֹ), and while he is still rejoicing in his drunkenness and lies on his bed (וְעַד שֶׁהוּא שָׂמֵחַ בְּשִׁכְרוּתוֹ שׁוֹכֵב עַל מִטָתוֹ), immediately: “And the elder arose and lay with her father” (מִיָּד וַתָּקָם הַבְּכִירָה וַתִּשְׁכַּב אֶת אָבִיהָ). She prepares herself with him (הִיא מְזַמֶּנֶת עִמּוֹ), and desires and contemplates all evil thoughts (וּמִתְאַוָּה וּמְהַרְהֶרֶת בְּכָל הִרְהוּרִים רָעִים), and the Evil inclination unites with her and clings to her (וְיֵצֶּר הָרָע מִתְחַבֵּר עִמָּהּ וְנִדְבַּק בָּהּ), and has no regard for her-some say: from that moment (וְאֵינוֹ מַשְׁגִּיחַ בָּהּ, ס״א מֵהַהוּא זִמְנָא)-what comes from her? “In her lying and her rising” (מַה הוּא מִמֶּנָּהּ: בְּשִׁכְבָהּ וּבְקוּמָהּ)-in her lying in this world (בְּשִׁכְבָהּ בָּעוֹלָם הַזֶּה) and her rising in the World to Come (וּבְקוּמָהּ לֶעָתִיד לָבֹא); in her lying in the World to Come-when she gives accounting (בְּשִׁכְבָהּ בָּעוֹלָם הַבָּא כְּשֶׁתִּתֵּן דִּין וְחֶשְׁבּוֹן), and her rising on the Day of Judgment, as it is written: “And many who sleep in the dust shall awaken…” (Daniel 12:2) (וּבְקוּמָהּ לְיוֹם הַדִּין דִּכְתִיב: וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ וְגו׳).

In no way does the Evil inclination regard her (בְּשׁוּם עִנְיָן מֵאֵלּוּ אֵין מַשְׁגִּיחַ בָּהּ יֵצֶּר הָרָע), but cleaves to her, and she cleaves to it (אֶלָּא דָּבֵק בָּהּ וְהִיא נִדְבֶּקֶת בּוֹ), and afterward she arouses the other (וּלְאַחַר כֵּן מְעוֹרֶרֶת לְאָחֳרָא), and once the great thought cleaves to the Evil inclination (לְאַחַר שֶׁהַהִרְהוּר גָּדוֹל נִדְבַּק בַּיֵּצֶּר הָרָע), the other comes and cleaves to it, and they give their father wine (בָּאָה הָאַחֶרֶת וְנִדְבֶּקֶת בּוֹ, וַתַּשְׁקֶיןָ אֶת אֲבִיהֶן יַיִן); so too to arouse the Evil inclination and cleave to it (כְּמוֹ כֵן לְעוֹרֵר לַיֵּצֶר הָרָע וְנִדְבֶּקֶת בּוֹ), and then comes the completion of evils to act (וַאֲזַי תַּשְׁלוּם הָרָעוֹת לַעֲשׂוֹת), and both conceive from the Evil inclination (וּמִתְעַבְּרוֹת שְׁתֵּיהֶן מִיֵּצֶּר הָרָע), as it is written: “And the two daughters of Lot conceived from their father” (הֲדָא הוּא דִכְתִיב: וַתַּהֲרֶין שְׁתֵּי בְנוֹת לוֹט מֵאֲבִיהֶן).

Until their actions come to fruition-this one gives birth to her wickedness, and that one to hers (עַד שֶׁיָּצָּא לַפֹּעַל מַעֲשֵׂיהֶן: זוֹ יוֹלֶדֶת רִשְׁעָתָהּ וְזוֹ יוֹלֶדֶת רִשְׁעָתָהּ). So is the way of the wicked in this matter with the Evil inclination (וְכֵן דַּרְכָּם שֶׁל רְשָׁעִים בְּעִנְיָן זֶה עִם יֵצֶּר הָרָע), until he kills the person and brings him to Gehinom and casts him there (עַד שֶׁהוֹרֵג לָאָדָם וּמוֹלִיכוֹ לַגֵּיהִנֹּם וּמַכְנִיסוֹ שָׁם), and afterwards he ascends from there to seduce others the same way (וְאַחַר כָּךְ עוֹלֶה מִשָּׁם לְפַתּוֹת לִבְנֵי אָדָם כְּמוֹ כֵן). But whoever recognizes him is saved and does not unite with him (וּמִי שֶׁמַּכִּיר בּוֹ נִצּוֹל מִמֶּנּוּ וְאֵינוֹ מִתְחַבֵּר עִמּוֹ).

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): To what may the matter be compared? (מָשָׁל לְמָה הַדָּבָר דּוֹמֶה) To a band of thieves who lay in wait along the roads to rob and kill people (לְכַתְּ לִסְטִים שֶׁהָיוּ אוֹרְבִים בַּדְּרָכִים לִגְזֹל וְלַהֲרֹג לִבְנֵי אָדָם), and they would set apart one among them who knew how to seduce people, and whose tongue was soft (וּמַפְרִישִׁים מֵהֶם אֶחָד שֶׁיּוֹדֵעַ לְהָסִית לִבְנֵי אָדָם וּלְשׁוֹנוֹ רַךְ). What does he do? He goes ahead to greet them and acts like a servant before them (מֶה עָבִיד מַקְדִּים וְהוֹלֵךְ לְקַבְּלָם וְנַעֲשֶׂה כְּעֶבֶד לִפְנֵיהֶם), until the fools believe in him and trust in his love and his speech and rejoice with him (עַד שֶׁמַּאֲמִינִים הַטִפְּשִׁים בּוֹ וּבוֹטְחִים בְּאַהֲבָתוֹ וּבְשִׂיחָתוֹ וּשְׂמֵחִים עִמּוֹ). And by part of his words, he leads them on that very path where the thieves lie in wait (וּמוֹלִיכָם בְּחֵלֶק דְּבָרָיו בְּאוֹתוֹ הַדֶּרֶךְ שֶׁהַלִּסְטִים שָׁם). Once he arrives there with them, he is the first to kill them (כֵּיוָן שֶׁמַּגִּיעַ עִמָּהֶם לְשָׁם, הוּא הָרִאשׁוֹן שֶׁהוֹרֵג בָּם), handing them over to the bandits to be killed and robbed (לְאַחַר שֶׁנּוֹתְנָם בְּיַד הַלִּסְטִים לְהָרְגָּם וְלָקַחַת מָמוֹנָם), and they cry out and say: “Woe, that we trusted this one and his soft tongue” (וְאִנּוּן צָּוְוחִין וְאָמְרִין: וַוֵי דַּאֲצִּיתְנָא לְדֵין וְלִרְכִּיכָא דְּלִישְׁנֵיהּ). After they are killed, he ascends and goes out to seduce others as before (לְאַחַר שֶׁהָרְגוּ אֵלֶּה, עוֹלֶה מִשָּׁם וְיוֹצֵּא לְפַתּוֹת לִבְנֵי אָדָם כְּמִתְּחִלָּה). What do the wise do when they see him coming toward them and seducing them? (הַפִּקְחִין מָה הֵם עוֹשִׂים כְּשֶׁרוֹאִים לָזֶה יוֹצֵּא לִקְרָאתָם וּמְפַתֶּה לָהֶם) They recognize him, that he is hunting their soul, and they kill him and take another path (מַכִּירִין בּוֹ שֶׁהוּא צּוֹדֶה אֶת נַפְשָׁם וְהוֹרְגִים אוֹתוֹ וְהוֹלְכִים בְּדֶרֶךְ אַחֶרֶת).

So too is the Evil inclination (כָּךְ הוּא יֵצֶּר הָרָע): it goes forth from the band of thieves, ascends from Gehinom to greet people and seduce them with a portion of sweetness in its words (יוֹצֵּא מִכַּתְ הַלִּסְטִים, עוֹלֶה מִגֵּיהִנֹּם לְקָבְלָא דִּבְנֵי נָשָׁא וּלְפַתּוֹת לָהֶם בְּחֵלֶק מֶתֶק דְּבָרָיו). This is what is written: “And Lot went up from Tzoar and dwelled in the mountain…” (וַיַּעַל לוֹט מִצּוֹעַר וַיֵּשֶׁב בָּהָר וְגו׳). Like a thief to ambush people-what does he do? He goes ahead of them (כְּמוֹ לִסְטִים לֶאֱרֹב לִבְנֵי אָדָם, מַה עוֹשֶׂה עוֹבֵר לִפְנֵיהֶם), and the fools believe in him and his love, thinking he serves them (וְהַטִפְּשִׁים מַאֲמִינִים בּוֹ וּבְאַהֲבָתוֹ, שֶׁהוּא עוֹבֵד לָהֶם כְּעֶבֶד). He gives them forbidden beautiful women (שֶׁנּוֹתֵן לָהֶם נָשִׁים יָפוֹת אֲסוּרוֹת), offers them people to harm (נוֹתֵן לָהֶם בְּנֵי אָדָם לְהָרַע), strips from them the yoke of Torah and the yoke of the Kingdom of Heaven (מְפָרֵק מֵהֶם עֹל תּוֹרָה וְעֹל מַלְכוּת שָׁמַיִם). The fools see this and trust in his love (הַטִפְּשִׁים רוֹאִים כָּךְ, בּוֹטְחִים בְּאַהֲבָתוֹ), until he walks with them and leads them into that path where the bandits lie-in the path of Gehinom, from which there is no turning to the right or left (עַד שֶׁהוֹלֵךְ עִמָּהֶם וּמוֹלִיכָם בְּאוֹתוֹ דֶּרֶךְ שֶׁהַלִּסְטִים שָׁם, בְּדֶרֶךְ גֵּיהִנֹּם אֲשֶׁר אֵין דֶּרֶךְ לִנְטוֹת יָמִין וּשְׂמֹאל). Once he brings them there, he is the first to kill them (כֵּיוָן שֶׁמַּגִּיעַ עִמָּהֶם לְשָׁם, הוּא הָרִאשׁוֹן שֶׁהוֹרֵג לָהֶם), becomes for them the Angel of Death, casts them into Gehinom (וְנַעֲשֶׂה לָהֶם מַלְאַךְ הַמָּוֶת, וּמַכְנִיסָן לַגֵּיהִנֹּם), and angels of destruction descend upon them (וּמוֹרִידִין לְהוֹן מַלְאֲכֵי חַבָּלָה), and they cry out: “Woe that we trusted him!” (וְאִנּוּן צָּוְוחִין וְאָמְרִין: וַוֵי דַּאֲצִּיתְנָא לְדֵין), but it does them no good (וְלָא מְהַנְיָא לוֹן). Afterward he ascends again and goes out to seduce others (לְאַחַר כֵּן עוֹלֶה מִשָּׁם וְיוֹצֵּא לְפַתּוֹת לִבְנֵי אָדָם). But the wise, when they see him, recognize him and overpower him until they rule over him (הַפִּקְחִין כְּשֶׁרוֹאִין אוֹתוֹ, מַכִּירִים אוֹתוֹ וּמִתְגַּבְּרִים עָלָיו עַד שֶׁשּׁוֹלְטִין עָלָיו), and they turn aside from that path and take another way to be saved from him (וְסָאטִין מִזֶּה הַדֶּרֶךְ וְלוֹקְחִין דֶּרֶךְ אַחֶרֶת לְהִנָּצֵּל מִמֶּנּוּ).

Rabbi Yosef, when he descended to Bavel, saw young men going in and out among beautiful women and not sinning (רַב יוֹסֵף כַּד הֲוָה נָחִית לְבָבֶל חָמָא אִנּוּן רַוָּוקַיָא דְּהֲווּ עַיְילֵי וְנָפְקֵי בֵּינִי נַשֵּׁי שַׁפִּירִין וְלָא חָטָאן), and he said: are these not afraid of the Evil inclination? (אָמַר: לוֹן לָא מִסְתָּפוּ אִלֵּין מִיִצֶּר הָרָע) They said to him: we are not from a corrupted mixture (אָמְרוּ לֵיהּ: לָא מִקּוֹנְדִיטוֹן בִּישָׁא קָאֲתֵינָא), we are descended from sanctity (מִקְדוּשָׁתָא דְּקַדִּישָׁא אִתְגַּזַּרְנָא), for Rabbi Yehudah said in the name of Rav (דְּאָמַר רַב יְהוּדָה אָמַר רַב): a person must sanctify himself during intimacy (צָרִיךְ אָדָם לְקַדֵּשׁ עַצְּמוֹ בִּשְׁעַת תַּשְׁמִישׁ), and then will be born from him holy children, exalted children who are not afraid of the Evil inclination (וְנָפְקֵי מִנֵּיהּ בְּנִי קַדִּישֵׁי בְּנִי מַעֲלֵי דְּלָא מִסְתָּפוּ מִיֵצֶּר הָרָע), as it is said: “Sanctify yourselves and you shall be holy” (Leviticus 20:7) (שֶׁנֶּאֱמַר: וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים).

Rabbi Abba said (רַבִּי אַבָּא אָמַר): What is written? “And My Sabbaths you shall sanctify” (Ezekiel 20:20) (מַאי דִּכְתִיב: וְאֶת שַׁבְּתוֹתַי קַדֵּשׁוּ)? It means: the proper time for Torah scholars is only from Shabbat to Shabbat (אֶלָּא: אֵין עוֹנָתָן שֶׁל תַּלְמִידֵי חֲכָמִים אֶלָּא מִשַּׁבָּת לְשַׁבָּת), and He warns them that since intimacy is a mitzvah, sanctify yourselves (וּמַזְהַר לְהוּ: דְּהוֹאִיל וְתַשְׁמִישׁ הַמִּטָּה דְּמִצְּוָה הוּא, קַדֵּשׁוּ). That is: sanctify yourselves in My Sabbaths, in that intimacy of mitzvah (כְּלוֹמַר: קַדְּשׁוּ עַצְמְכֶם בְּשַׁבְּתוֹתַי בְּהַהוּא תַּשְׁמִישׁ דְּמִצְּוָה).

Rabbi Yehudah said in the name of Rav (אָמַר רַב יְהוּדָה אָמַר רַב): one who enters a city and sees beautiful women (הַאי מַאן דְּעָיֵיל לְקַרְתָּא וְחָמֵי נָשֵׁי שַׁפִּירָן), let him lower his eyes and say the following: “In You-[some say: ‘in You’]-I have issued the decree, decree upon decree, sealed judgment, strike, strike-for the holy delight of Shabbat is upon me” (יַרְכִּין עֵינוֹי וְיֵימָא הָכִי: בָּךְ [נ״א סך] סָפָאן אִיגְזַר אִיגְזַרְנָא קַרְדִינָא קַרְדִיטָא תְּקִיל פּוּק פּוּק דְּאֲבוֹי קַדִּישָׁא דְּשַׁבַּתָּא הוּא). Why? Because the heat of the road dominates him, and the Evil inclination can rule over him (מַאי טַעְמָא דְּחֲמִימוּת דְּאָרְחָא שָׁלַט בֵּיהּ, וְיָכִיל יֵצֶּר הָרָע לְשָׁלְטָא עֲלוֹי). (Thus concludes Midrash haNe’elam) (עַד כָּאן מִדְרָשׁ הַנֶּעֱלָם).

Sitre Torah

“And Lot went up from Tzo‘ar,” etc. p2-58(וַיַּעַל לוֹט מִצּוֹעַר וְגו׳). from within the King’s decree (מִגּוֹ הוּרְמְנוּתָּא דְמַלְכָּא), there was separated from the side of the right one melting of a knot of engraving (אִתְּפָּרְשָׁא מִסִּטְרָא דְּיָמִינָא חַד הִתּוּכָא דִּקְטוֹרָא דְּגוּלְפָּא), and it was joined within a melting of gold from the side of the left (מִתְּדַּבְּקָא בְּגוֹ הִתּוּכָּא דְדַהֲבָא מִסִּטְרָא דִּשְׂמָאלָא), within impurity (בְּגוֹ מְסָאֲבוּ), some say: of his inclination, and some say: of his dwelling (נ״א דיצריה נ״א ודיוריה), and it became one knot of the tree (וְאִתְּעֲבִיד דִּקְטוֹרָא חָדָא דְּאִילָנָא). When Yitzḥak desired to arouse in the world (כַּד בָּעָא יִצְּחָק לְאִתְּעָרָא בְּעָלְמָא), in the strength of harsh judgment he was strengthened (בְּתּוּקְפֵּיהּ דְּדִינָא קַשְׁיָא אִתְּתַּקַּף), and the levels were separated from their existence (וּפָּרִישׁ דַּרְגִּין מִקִּיּוּמַיְיהוּ), and Avraham was strengthened and separated that one knot of the tree from within that impurity (וְאִתְּתַּקַּף אַבְרָהָם וּפָּרִישׁ הַהוּא דִּקְטוֹרָא חָדָא דְּאִילָנָא מִגּוֹ הַהוּא מְסָאֲבוּ). That primordial serpent entered into the fruit of that tree (הַהוּא נָחָשׁ קַדְמָאָה עָאל בְּאִנְבֵּיהּ דְּהַהוּא אִילָנָא), and it is the wine that was drunk (וְאִיהוּ חַמְרָא דְּשָׁתָּא), and it produced two levels bound one with another (וְאוֹלִיד תְּרֵין דַּרְגִּין קְטוּרִין דָּא בְּדָא), and those levels that revolve on the side of impurity—one is called Milkom and one is called Pe’or (וְאִנּוּן דַּרְגִּין דְּסָחֲרָן בִּסְטַר מְסָאֲבוּ חַד אִקְרֵי מִלְכּוֹ״ם וְחַד אִקְרֵי פְּעוֹ״ר).

This is the counsel that is concealed, and this is the counsel that is revealed (דָּא עֵיטָא דְּאִתְּכַּסְּיָא וְדָא עֵיטָא דְּאִתְּגַּלְּיָא). Pe’or is that which is revealed, and all its works are in revelation (פְּעוֹר דְּאִתְּגַּלְּיָא אִיהוּ וְכָל עוֹבָדוֹי בְּאִתְּגַּלְּיָא). Milkom is that which is concealed, and all its works are in concealment (מִלְכּוֹ״ם דְּאִתְּכַּסְּיָא אִיהוּ וְכָל עוֹבָדוֹי בְּאִתְּכַּסְּיָא). From these two are separated many kinds according to their kinds (מֵאִלֵּין תְּרֵין אִתְּפַּרְשָׁן זִינִין סַגִּיאִין לִזְנַיְיהוּ), and they circle the great sea (וְסָחֲרָן יַמָּא רַבָּא), and to all these sides of impurity each one turns to its place (וּלְכָל אִלֵּין סִטְרֵי מְסָאֲבוּ כָּל חַד וְחַד שָׁף לְדוּכְתֵּיהּ), some say: rebukes (נ״א נָזַף).

In this same pattern is it below (כְּגַוְונָא דָא אִיהוּ לְתַּתָּא): Lot separated from Avraham (לוֹט אִתְּפְּרַשׁ מֵאַבְרָהָם), and settled his dwelling among the people of Sedom (וְשַׁוִּי דִּיּוּרֵיהּ בְּאַנְשֵׁי סְדוֹם). When judgment was awakened upon them (כַּד אִתְעַר דִּינָא בְּהוּ), He remembered Avraham and sent him from there, and he separated from them (אִדְכַּר לְאַבְרָהָם וְשָׁלַח לֵיהּ מִתַּמָּן וְאִתְּפְּרִישׁ מִנַּיְיהוּ). Wine was given to him by his daughters (יַיִן אַשְׁקִיאוּ לֵיהּ בְּנָתֵּיהּ), and they bore two nations through him (וְאוֹלִידוּ בְּהוּ תְּרֵין אוּמִין), one called Ammon (חַד אִקְרֵי עַמּוֹן) and one called Moav (וְחַד אִקְרֵי מוֹאָב). One is revealed, and one is concealed (חַד בְּאִתְגַּלְּיָא וְחַד בְּאִתְּכַּסְּיָא): Ammon, his level is Milkom, the concealed aspect (עַמּוֹן דַּרְגָּא דִילֵיהּ מִלְכּוֹ״ם עֵיטָא דְּאִתְּכַּסְּיָא); Moav, his level is Pe’or, entirely in revelation (מוֹאָב דַּרְגָּא דִילֵיהּ פְּעוֹ״ר, כֻּלָּא בְּאִתְגַּלְּיָא). In this same pattern was the daughter: this one said “Ben Ammi”, a son I have from my people (כְּגַוְונָא דָא בְּנָתֵּיהּ: דָּא אָמְרַתּ: בֶּן עַמִּי בְּרָא אִיתּ לִי מֵעַמִּי), but she did not say from whom he is (וְלָא אָמְרַתּ מִמַּאן הוּא). Because of that, he was in concealment (בְּגִין כָּךְ אִיהוּ הֲוָה בְּאִתְּכַּסְּיָא). This one said: “Moav”-from father is he (דָּא אָמְרַתּ: מוֹאָב מֵאָב הוּא דְּנָא), from father I bore him (מֵאַבָּא אוֹלִידַתּ לֵיהּ). His level is Pe’or, the word in complete revelation (דַּרְגָּא דִילֵיהּ פְּעוֹ״ר, מִלָּה בְּאִתְּגַּלְּיָא). And in these two was King David held (וּבִתְּרֵין אִלֵּין אָחִיד דָּוִד מַלְכָּא). Afterwards, from Moav came Ruth (לְבָתַּר מִן מוֹאָב אָתַּתּ רוּתּ), and from her came forth King David (וְנָפַק מִינָּהּ דָּוִד מַלְכָּא). From Ammon (מִן עַמּוֹן), King David was crowned with this crown (אִתְּעַטַר דָּוִד מַלְכָּא בְּהַאי עִטְרָא), which is a testimony for the seed of David, as it is written (דְּאִיהִי סַהֲדוּתָּא לְזַרְעָא דְּדָוִד דִּכְתִיב): “And they placed upon him the crown and the testimony” (וַיִּתֵּן עָלָיו אֶת הַנֵּזֶר וְאֶת הָעֵדוּתּ) (II Kings 11:12). And this was from Milkom, the level of the children of Ammon (וְהַאי הֲוַת מִן מִלְכֹּם דַּרְגָּא דִּבְנֵי עַמּוֹן), as it is written (דִּכְתִיב): “And he took the crown of their king…” (וַיִּקַּח אֶת עֲטֶרֶת מַלְכָּם) (II Samuel 12:30).

Milkom is the level of the children of Ammon, as it is written: “And it was upon the head of David” (מִלְכֹּם דַּרְגָּא דִּבְנֵי עַמּוֹן הוּא דִּכְתִיב: וַתְּהִי עַל רֹאשׁ דָּוִד), and from there was testimony for his sons forever (וּמִתַּמָּן הֲוָה סַהֲדוּתָּא לִבְנוֹי לְעָלְמִין). And through it is known who is truly from the sons of David who is fitting for kingship (וּבָהּ אִשְׁתְּמוֹדָע מַאן דְּאִיהוּ מִן בְּנוֹי דְדָוִד דְּאִתְּחֲזִי לְמַלְכָּא), for sure they say: “From David is he” (וַדַּאי דְּאָמְרִין: מִן דָּוִד הוּא). For even if he is born that same day, he is able to bear that crown upon his head (דְּאַפִילּוּ אִתְּיְלִיד בְּהַהוּא יוֹמָא, יָכִיל הֲוָה לְמִסְבַּל הַהִיא עִטְרָא עַל רֵישֵׁיהּ), for it weighed a talent of gold and was set with precious stone (דְּהֲוַת מִשְׁקַל כִּכַּר זָהָב, וְאֶבֶן יְקָרָה הֲוַתּ). And another person could not bear it (וּבַר נָשׁ אָחֳרָא לָא יָכִיל לְמִסְבְּלָא). And this is what is written regarding Yoash: “And they placed upon him the crown and the testimony” (וְדָא הוּא דִּכְתִיב בְּיוֹאָשׁ: וַיִּתֵּן עָלָיו אֶת הַנֵּזֶר וְאֶת הָעֵדוּתּ). And through two levels was King David bound (וּבִתְּרֵין דַּרְגִּין אִתְּאֲחִיד דָּוִד מַלְכָּא), and they are the force of his kingship to overpower the other nations (וְאִנּוּן תּוּקְפָּא דְּמַלְכוּתֵּיהּ לְאִתְּתַּקְּפָּא עַל שְׁאָר עַמִּין). For if he were not included in their side, he could not overpower them (דְּאִי לָא אִתְּכְּלִיל בְּסִטְרָא דִלְהוֹן, לָא יָכִיל לְאִתְּתַּקְּפָּא עֲלַיְיהוּ). All the kinds-the levels of the other nations-were included in David to prevail and to rule over them (כָּל גְּוָונִין דַּרְגִּין דִּשְׁאָר עַמִּין כְּלִילָן בֵּיהּ בְּדָוִד לְאִתְּגַּבְּרָא וּלְאִתְּתַּקְּפָּא עֲלַיְיהוּ). “And he dwelled in the mountain” (וַיֵּשֶׁב בָּהָר). It is written: “The leech has two daughters: Give! Give!” (Proverbs 30:15) (כְּתִיב: לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב). These are the two daughters of the Evil inclination (אִלֵּין שְׁתֵּי בָנוֹתּ דְּיֵצֶּר הָרָע), who are aroused toward it (some say: to empower it) (דְּאִנּוּן מִתְּעָרִין לֵיהּ (ד״א: לְשָׁלָטָא בְּגוּפָּא): one is the soul that is constantly nourished in the body (חָדָא אִיהִי נְפֶשׁ דְּאִתְּרְבִיאַתּ תָּדִיר בְּגוּפָא), and the other is the soul that craves evil passions (Some say: of this world) (וְחָדָא אִיהִי נְפֶשׁ דִּכְסִיפַּתּ בְּתִּיאוּבְתִּין בִּישִׁין (ד״א: דְּהַאי עַלְמָא), and in all evil cravings of this world (וּבְכָל כִּסּוּפִין בִּישִׁין דְּהַאי עָלְמָא). This is the Elder Daughter (דָּא אִיהִי בְּכִירָ״ה), and this-(Some say: and the other-is the Younger Daughter (וְדָא ד״א: וְאַחֲרָא אִיהִי צְּעִירָ״ה). The Evil inclination is not constantly connected except through these two (וְיֵצֶּר הָרָע לָא אִתְּחַבַּר תָּדִיר אֶלָּא בִּתְּרֵין אִלֵּין), in order to seduce mankind and that they may believe in him (variant: to mislead) (בְּגִין לְפַתָּאָה לִבְנֵי נָשָׁא וּבְגִין דִּיהֵמְנוּן לֵיהּ (ס״א: לְאוֹבְלָא), to destroy them and cause them to worship him (לְאוֹבָדָא לְהוּ לְאַתַּר גִּירִין דְּמוּתָּא, וְיִפְלְחוּן לֵיהּ), as it is said: “Until an arrow pierces his liver…” (Proverbs 7:23) (כְּמָא דְאַתְּ אָמֵר: עַד יְפַלַּח חֵץ כְּבֵדוֹ).

Like thieves who ambush in the mountains p2-59(לְלִסְטִים דִּמְקַפְּחֵי בְּטוּרָאֵי), and hide themselves in a frightening place [along the path] (וּטְמִירוּ גַּרְמַיְיהוּ בְּאֲתַּר דְּדָחִיל דְּטוּרַיָא), and they know that mankind [do not] wander into those places (וְיָדְעִין דְּהָא בְּנֵי נָשָׁא אִתְּטַמְרָן גַּרְמַיְיהוּ לְמֵיהַךְ בְּאִנּוּן דּוּכְתֵּי) what do they do? They select one from among them who has the sharpest tongue (מָה עָבְדֵי בְּרִירוּ מִנַּיְיהוּ הַהוּא דְּחֲדִידָא בְּלִישְׁנֵיהּ מִכֹּלָּא), the one who knows how to seduce people (הַהוּא דְּיָדַע לְמִפְתֵּי בְּנֵי נָשָׁא), and he leaves them and sits on the main path where all people pass (וְיִפּוּק מִבֵּינַיְיהוּ, וְיָתִּיב בְּאֹרַח מֵישָׁר דְּכָל בְּנֵי עָלְמָא עָבְרִין תַּמָּן). Once he meets them, he joins them there (כֵּיוָן דְּמָטָא לְגַבַּיְיהוּ, שָׁרֵי לְאִתְּחַבְּרָא תַּמָּן). (Thus concludes Sitre Torah) (עַד כָּאן סִתְרֵי תּוֹרָה).