Daf 238a (דַּף רל״ח ע״א)
Come and see: the Neshamot of the Righteous-Kudsha Berikh Hu guards them, so that they are not handed over to the hand of Dumah, who is the appointed overseer (תָּא חֲזֵי, נִשְׁמָתִין דְּצַדִּיקִיָּיא, קוּדְשָׁא בְּרִיךְ הוּא נָטִיר לוֹן, דְּלָא יִתְמַסְּרוּן בִּידָא דְּדוּמָה, דְּהוּא מְמַנָּא). This is what is written: “He shall guard your going out and your coming in”, and it is written: “He shall guard your soul” (הֲדָא הוּא דִכְתִיב: יִשְׁמָר צֵאתְךָ וּבוֹאֶךָ, וּכְתִיב: יִשְׁמוֹר אֶת נַפְשֶׁךָ) (Psalms 121). “Binding his foal to the vine” (אֹסְרִי לַגֶּפֶן עִירֹהּ) what is the vine (Gefen)? This is Kenesset Yisrael (מַאי גֶּפֶן דָּא כְּנֶסֶת יִשְׂרָאֵל), as it is said (Psalms 80) “A vine out of Egypt You brought forth” (כְּמָא דְאַתְּ אָמֵר: גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ). And it is written (Psalms 128) “Your wife is like a fruitful vine” (וּכְתִיב: אֶשְׁתְּךָ כְּגֶפֶן פּוֹרִיָּה) your wife, meaning this holy vine (אֶשְׁתְּךָ, כְּהַאי גֶּפֶן קַדִּישָׁא).
Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): this vine over which we bless “Borei peri haGefen” (Creator of the fruit of the vine) (הַאי גֶּפֶן דִּמְבָרְכִינָן בֵּיהּ בּוֹרֵא פְּרִי הַגָּפֶן). Borei-this is as it is written: “A tree that produces fruit” (בּוֹרֵא, הַיְינוּ דִכְתִיב: עֵץ עוֹשֶׂה פְּרִי). Peri haGefen-this is the Tree of Fruit (פְּרִי הַגֶּפֶן, דָּא עֵץ פְּרִי). Oseh Peri-the male; Etz Peri-this is the female (עוֹשֶׂה פְּרִי, דְּכַר; עֵץ פְּרִי, דָּא נוּקְבָא). Therefore, “Borei peri haGefen” contains both male and female as one (בְּגִינֵי כָּךְ: בּוֹרֵא פְּרִי הַגֶּפֶן, דָּא דְּכַר וְנוּקְבָא כְּחַדָּא). Some say: the Neshamot of the Righteous are themselves the fruit of the vine, as it is said: Borei peri haGefen (נ״א: נִשְׁמָתֵיהוֹן דְּצַדִּיקִיָּיא אִינוּן פְּרִי הַגֶּפֶן, כְּדְאָמַר: בּוֹרֵא פְּרִי הַגֶּפֶן). “Binding his foal to the vine” this is the King Mashiach (אֹסְרִי לַגֶּפֶן עִירֹהּ, דָּא מַלְכָּא מְשִׁיחָא), who is destined to rule over all the hosts of the nations (דְּזַמִּין לְשַׁלְּטָאָה עַל כָּל חֵילֵי עֲמָמַיָּא) the forces that are appointed over the idol-worshipping nations and astrologers (חֵילִין דִּי מְמַנָּן עַל עַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת), and their power will be subdued (וְאִינוּן תּוּקְפָא דִּלְהוֹן לְאִתְתַּקְּפָא), and the King Mashiach is destined to overcome them (וְזַמִּין מַלְכָּא מְשִׁיחָא לְאִתְגַּבְּרָא עֲלַיְיהוּ). Because this Gefen rules over all these lower crowns, over which dominate the nations-idol-worshippers and stargazers (בְּגִין דְּהַאי גֶּפֶן, שַׁלִּיט עַל כָּל אִלֵּין כִּתְּרִין תַּתָּאִין, דְּשָׁלְטֵי בְּהוּ עַמָּמַיָּיא עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), this is Netzach, above (הַאי נָצַח לְעֵילָא). Yisrael-who are the choice vine-they will cast down and overcome other forces below (יִשְׂרָאֵל, דְּאִינוּן שׂרֵקָה, יְשֵׁיצוּן וִינַצְּחוּן חֵילִין אָחֳרָנִין לְתַתָּא), and over all of them the King Mashiach shall prevail (וְעַל כֻּלְּהוּ יִתְגַּבֵּר מַלְכָּא מְשִׁיחָא). This is what is written: “Lowly and riding on a donkey, and upon a colt” (Zechariah 9) (הֲדָא הוּא דִּכְתִיב: עָנִי וְרוֹכֵב עַל חֲמוֹר וְעַל עַיִר). A colt and a donkey-these are two crowns over which the nations, idolaters and astrologers, rule (עַיִר וַחֲמוֹר תְּרֵין כִּתְּרִין אִינוּן, דְּשָׁלְטֵי בְּהוּ עַמָּמַיָּא עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), and they are from the left side, the side of profaneness (וְאִינוּן מִסְטַר שְׂמָאלָא, סִטְרָא דְּחוֹל). And what does it mean that it says “lowly” is the King Mashiach called lowly? p4-45(וּמַה דְּאָמַר עָנִי, וְכִי מַלְכָּא מְשִׁיחָא עָנִי אִקְרֵי) Rather, thus said Rabbi Shim‘on: because he has nothing of his own, and yet we call him the King Mashiach p4-46(אֶלָּא הָכִי אָמַר רִבִּי שִׁמְעוֹן: בְּגִין דְּלֵית לֵיהּ מִדִּילֵיהּ, וְקָרִינָן לֵיהּ מֶלֶךְ הַמָּשִׁיחַ). This is the supernal holy moon above (דָּא הוּא סִיהֲרָא קַדִּישָׁא לְעֵילָא), which has no light except from the sun (דְּלֵית לָהּ נְהוֹרָא אֶלָּא מִשִּׁמְשָׁא).
The King Mashiach-he shall rule in his dominion p4-47(מַלְכָּא מְשִׁיחָא דָּא, יִשְׁלוֹט בְּשָׁלְטָנֵיהּ), he shall be united in his place (יִתְיַחֵד בְּדוּכְתֵּיהּ), and then it is written: “Behold, your king comes to you”-stated without qualification (וּכְדֵין: הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ, סְתָם) (Zechariah 9). If it is below, he is called ani-poor-for he is on the side of the Moon (אִי לְתַתָּא עָנִי הוּא, דְּהָא בְּסִטְרָא דְּסִיהֲרָא הוּא); if above-he is Ani, the mirror that does not shine (אִי לְעֵילָא עָנִי, אַסְפַּקְלַרְיָא דְּלָא נָהֲרָא), the bread of affliction (לֶחֶם עֹנִי). And with all this, riding upon a donkey and upon a colt — the strength of the nations who serve the worship of stars and constellations — to subdue beneath him (וְעִם כָּל דָּא, רוֹכֵב עַל חֲמוֹר וְעַל עַיִר-תּוּקְפָא דְּעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, לְאִכַּפְיָיא תְּחוֹתֵיהּ), and Kudsha Berikh Hu shall be strengthened in His place (וְיִתְתַּקַּף קוּדְשָׁא בְּרִיךְ הוּא בְּדוּכְתֵּיהּ).
“He washed his garments in wine” p4-48(כִּבֵּס בַּיַּיִן לְבוּשׁוֹ) as it is said (Isaiah 63): “Who is this coming from Edom, with crimsoned garments from Bozrah?” (כְּמָא דְאַתְּ אָמֵר: מִי זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה), and it is written: “I have trodden the winepress alone…” (וּכְתִיב: פּוּרָה דָרַכְתִּי לְבַדִּי וְגו׳). He washed in wine-this refers to the aspect of Gevurah, strict judgment (כִּבֵּס בַּיַּיִן-דָּא סִטְרָא דְּגְּבוּרָה, דִּינָא קַשְׁיָא), to be visited upon the nations who serve idolatry and stars (לְמֶהֱוֵי עַל עַמָּמַיָּא עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת). “And in the blood of grapes his robe” (וּבְדַם עֲנָבִים סוּתֹה) this is the lower Tree (דָּא אִילָנָא לְתַתָּא), the house of judgment which is called grapes (בֵּי דִּינָא דְּאִקְרֵי עֲנָבִים), and the wine is poured-some say: preserved-in the blood of grapes (וְיֵינָא אִתְמַסַּר [נ״א: אִסְתַּמַּר] בְּדַם עֲנָבִים), in order to be clothed with both of them (בְּגִין לְאִתְלַבְּשָׁא בִּתְרֵיהוֹן), to break beneath him all the rest of the nations who serve stars and constellations and the kings of the world (לְתַבְרָא תַּחוֹתֵיהּ כָּל שְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת וּמַלְכִין דְּעַלְמָא). Rabbi Yosei opened and said (רִבִּי יוֹסֵי פָּתַח וְאָמַר): “Binding his foal to the vine…” (אֹסְרִי לַגֶּפֶן עִירֹהּ), and it is written (Bereshit 40): “And in the vine were three branches, and it was as though it budded-its blossoms shot forth…” (וּכְתִיב: וּבַגֶּפֶן שְׁלֹשָׁה שָׂרִיגִים, וְהִיא כְּפֹרַחַת עָלְתָה נִצָּהּ).
Come and see (תָּא חֲזֵי), how many are the blind among men-who neither know nor regard the glory of their Master (כַּמָּה אֲטִימִין אִינוּן בְּנֵי נָשָׁא, דְּלָא יָדְעִין וְלָא מַשְׁגִּיחִין בִּיקָרָא דְּמָרֵיהוֹן), and they do not contemplate the matters of Orayta (וְלָא מִסְתַּכְּלֵי בְּמִילֵּי דְאוֹרַיְּיתָא), nor do they know the ways by which they will be seized (וְלָא יָדְעֵי אוֹרְחַיְיהוּ בְּמַה יִתָּפְסוּן). As it is written (Proverbs 4): “The way of the wicked is as darkness; they know not at what they stumble” (דִּכְתִיב: דֶּרֶךְ רְשָׁעִים כָּאֲפֵלָה, לֹא יָדְעוּ בַּמֶּה יִכָּשֵׁלוּ).
In the earlier days, prophecy rested upon people (בְּזִמְנָא קַדְמָאָה הֲוַת נְבוּאָה שַׁרְיָא עֲלַיְיהוּ דְּבְנֵי נָשָׁא), and they knew and would observe in order to understand supernal glory (וְהֲווּ יָדְעִין וּמִסְתַּכְּלֵי לְמִנְדַּע בִּיקָרָא עִלָּאָה). Once prophecy ceased among them (כֵּיוָן דְּפָסְקָא נְבוּאָה מִנַּיְיהוּ), they would operate through a Bat Kol (הֲווּ מִשְׁתַּמְּשֵׁי בְּבַת קוֹל). Now, prophecy has ceased and so has the Bat Kol (הַשְׁתָּא פָסְקָא נְבוּאָה וּפָסְקָא בַּת קוֹל), and people receive direction only through dreams (וְלָא מִשְׁתַּמְּשֵׁי בְּנֵי נָשָׁא אֶלָּא בְּחֶלְמָא). And a dream is a lower level, external (וְחֶלְמָא דַּרְגָּא תַּתָּאָה הוּא לְבַר), for we have learned: a dream is one-sixtieth of prophecy (דְּהָא תָּנִינָן: חֶלְמָא אֶחָד מִשִּׁשִּׁים לִנְבוּאָה). Why? Because it comes from the sixth level and lower (מַאי טַעְמָא בְּגִין דְּאַתְיָיא מִדַּרְגָּא שְׁתִיתָאָה לְתַתָּא), and this has been stated already (וְהָא אִתְּמַר).
Come and see: a dream appears to all (תָּא חֲזֵי: חֶלְמָא לְכֹלָּא אִתְחֲזֵי), because a dream comes from the left side (בְּגִין דְּחֶלְמָא מִסְטַר שְׂמָאלָא אַתְיָיא), and it descends through many levels (וְנָחִית בְּכַמָּה דַרְגִּין), and appears in a dream-even to the guilty (וְאִתְחֲזֵי חֶלְמָא, אֲפִילּוּ לְחַיָּיבַיָּא), even to idolaters and stargazers (וְאֲפִילּוּ לְעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת) (Daf 192b). Because sometimes a dream is grasped, and those evil forces are heard, and they inform human beings-some of whom are alive in them-and they notify them of false things p4-49(בְּגִין דְּזִמְנִין נָקְטִין חֶלְמָא וְשָׁמְעִין הַנֵּי זִינֵי בִּישִׁין, וּמוֹדְעִין לִבְנֵי נָשָׁא, מִנַּיְיהוּ דְּחַיְיכָן [בְּהוֹ] בִּבְנֵי נָשָׁא, וּמוֹדִיעִין לוֹן מִלִּין כְּדִיבִין). And sometimes they are true words they have heard (וּלְזִמְנִין מִלִּין דִּקְשׁוֹט דְּשָׁמְעִין). And sometimes they are messengers to the guilty, informing them of supernal matters (וּלְזִמְנִין דְּאִינוּן שְׁלוּחִין לְחַיָּיבַיָּא, וּמוֹדָעֵי לוֹן מִלִּין עִלָּאִין).
This wicked one-what is written of him? He saw a true dream, as it is written: “And in the vine were three branches” (Bereshit 40) (הַאי רָשָׁע מַאי כְּתִיב בֵּיהּ חָמָא חֶלְמָא דִּקְשׁוֹט: וּבַגֶּפֶן שְׁלשָׁה שָׂרִיגִים). What is Gefen? This is Kenesset Yisrael (מַאי גֶפֶן דָּא כְּנֶסֶת יִשְׂרָאֵל), as it is written (Psalms 80): “Look down from Heaven and see, and attend to this vine” (דִּכְתִיב: הַבֵּט מִשָּׁמַיִם וּרְאֵה וּפְקוֹד גֶּפֶן זֹאת). From Heaven-for from that place it was cast, as it is said (Lamentations 2): “He cast down from Heaven to Earth” (מִשָּׁמַיִם, דְּהָא מֵאֲתַר דָּא אִתְרַמֵּי, כְּמָא דְאַתְּ אָמֵר: הִשְׁלִיךְ מִשָּׁמַיִם אָרֶץ). And attend to this vine-Gefen, which is Zot-truly (וּפְקוֹד גֶּפֶן זֹאת: גֶּפֶן דְּהִיא זֹאת, וַדַּאי). Three branches-as it is said (Bereshit 29): “Three flocks of sheep lying upon it” (שְׁלשָׁה שָׂרִיגִים, כְּמָא דְאַתְּ אָמֵר: שְׁלשָׁה עֶדְרֵי צֹאן רוֹבְצִים עָלֶיהָ). And it was budding-as it is written (I Kings 5): “And Shlomo’s wisdom increased…”-the Moon became radiant (וְהִיא כְּפוֹרַחַת, דִּכְתִיב: וַתֵּרֶב חָכְמַת שְׁלֹמֹה, דְּאִתְנְהִיר סִיהֲרָא). Its blossom came forth-this is Yerushalayim below (עָלְתָה נִצָּהּ, דָּא יְרוּשָׁלַיִם דִּלְתַתָּא).
Notes
Ohr HaChammah on Zohar: “Because he has nothing of his own” (בְּגִין דְּלֵית לֵיהּ מִדִּילֵיהּ), as explained above (כִּדְפֵירוּשׁ לְעֵיל): “the King Messiah” (הַמֶּלֶךְ הַמָּשִׁיחַ), “who is anointed from the oil of Chokhmah” (שֶׁהִיא מְשׁוּחָה מִשֶּׁמֶן הַחָכְמָה), “however a possessor of oil he is not” (אָמְנָם בַּעַל שֶׁמֶן לָא הֲוֵי), “rather, an anointed one from above” (אֶלָּא מָשִׁיחַ מִלְּמַעְלָה), “as explained” (כִּדְפֵירוּשׁ).
Sulam: “And that which it says, ‘poor,’ and so forth” (וּמַה דְּאָמַר עָנִי וְכוּ׳): he asks (שׁוֹאֵל), “and that which the verse says about the Messiah that he is poor” (וּמַה שֶּׁאוֹמֵר הַכָּתוּב עַל הַמָּשִׁיחַ שֶׁהוּא עָנִי), “and is the King Messiah called poor?” (וְכִי מֶלֶךְ הַמָּשִׁיחַ יִקָּרֵא עָנִי). And he answers (וּמֵשִׁיב), “rather, thus said Rabbi Shimon” (אֶלָּא הָכִי אָמַר רַבִּי שִׁמְעוֹן), “because he has nothing of his own” (מִשּׁוּם שֶׁאֵין לוֹ מֵעַצְמוֹ כְּלוּם), “for she is the Nukvah of Ze’ir Anpin” (כִּי הִיא הַנּוּקְבָא דְּז״א), “and they call her King Messiah” (וְקוֹרְאִים לָהּ מֶלֶךְ הַמָּשִׁיחַ), “but this is the holy moon above” (אֲבָל זוֹ הִיא הַלְּבָנָה הַקְּדוֹשָׁה לְמַעְלָה), “which is the Nukvah of Ze’ir Anpin” (שֶׁהִיא הַנּוּקְבָא דְּז״א), “which has no light of its own” (שֶׁאֵין לָהּ אוֹר מֵעַצְמָהּ), “but only what it receives from the sun” (אֶלָּא מַה שֶּׁמְּקַבֶּלֶת מִן הַשֶּׁמֶשׁ), “which is Ze’ir Anpin” (שֶׁהוּא ז״א), “and therefore it is called poor” (וְעַל כֵּן נִקְרֵאת עָנִי).
Sulam: “The King Messiah, and so forth” (מַלְכָּא מְשִׁיחָא וְכוּ׳): “this King Messiah, which is the Nukvah” (מֶלֶךְ הַמָּשִׁיחַ זֶה, שֶׁהִיא הַנּוּקְבָא), “will rule in his dominion” (יִשְׁלוֹט בְּשְׁלִיטָתוֹ), “will be united in his place above” (יִתְיַחֵד בִּמְקוֹמוֹ לְמַעְלָה), “and then, behold, ‘your king will come to you’ — simply” (וְאָז, הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ סְתָם), “being that it includes the Nukvah above and the King Messiah below” (לִהְיוֹתוֹ כּוֹלֵל אֶת הַנּוּקְבָא לְמַעְלָה וּמֶלֶךְ הַמָּשִׁיחַ לְמַטָּה), “if below, he is poor” (אִם לְמַטָּה, עָנִי הוּא), “for in the aspect of the moon he is” (כִּי בִּבְחִינַת הַלְּבָנָה הוּא), “which is the supernal Nukvah” (שֶׁהִיא הַנּוּקְבָא הָעֶלְיוֹנָה), “for the King Messiah below is drawn from the Nukvah” (כִּי מֶלֶךְ הַמָּשִׁיחַ לְמַטָּה נִמְשָׁךְ מִן הַנּוּקְבָא), “and therefore he is called poor like her” (וְעַל כֵּן נִקְרָא עָנִי כָּמוֹהָ), “and if above, which is the Nukvah itself” (וְאִם לְמַעְלָה, שֶׁהִיא הַנּוּקְבָא עַצְמָהּ), “she is poor” (הִיא עָנִי), “for she is a mirror that does not shine from itself” (כִּי הִיא מַרְאָה שֶׁאֵינָהּ מְאִירָה מֵעַצְמָהּ), “but from Ze’ir Anpin” (אֶלָּא מִז״א), “and because of this she is called ‘bread of poverty’” (וְנִקְרֵאת מִשּׁוּם זֶה לֶחֶם עֹנִי). “And with all this” (וְעִם כָּל זֶה), “the Messiah rides upon a donkey and upon a colt” (הַמָּשִׁיחַ רוֹכֵב עַל חֲמוֹר וְעַל עַיִר), “which are the stronghold of the nations of idol worship” (שֶׁהֵם מָעוּזָם שֶׁל עַמִּים עַכּוּ״ם), “to subdue them under him” (לְהַכְנִיעָם תַּחְתָּיו). “And the Holy One Blessed be He will be strengthened” (וְיִתְחַזֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא), “which is the Nukvah” (שֶׁהוּא הַנּוּקְבָא), “in His place above” (בִּמְקוֹמוֹ לְמַעְלָה), “for the verse ‘behold your king will come to you’ includes both of them as mentioned above” (כִּי הַכָּתוּב הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ כּוֹלֵל אֶת שְׁנֵיהֶם כַּנַּ״ל).
Sulam: “Explanation” (פֵּירוּשׁ). “The illumination of the left is called wine” (הֶאָרַת הַשְּׂמֹאל מְכוּנֶה יַיִן). “And if one draws it in the measure of holiness, that is, only from below upward” (וְאִם מַמְשִׁיךְ בְּשִׁיעוּר הַקְּדוּשָּׁה דְּהַיְינוּ רַק מִמַּטָּה לְמַעְלָה), “then it is wine that gladdens God and men” (אָז הוּא יַיִן הַמְשַׂמֵּחַ אֱלֹהִים וַאֲנָשִׁים). “And if one draws more than the proper measure, that is, also from above downward” (וְאִם מַמְשִׁיךְ יוֹתֵר מִכְּשִׁיעוּר דְּהַיְינוּ גַּם מִמַּעְלָה לְמַטָּה), “then it becomes intoxicating wine” (אָז נַעֲשֶׂה לְיַיִן הַמְשַׁכֵּר), “and harsh judgment is revealed in it, which destroys and annihilates those who draw it” (וְנִתְגַּלֶּה בּוֹ דִּין קָשֶׁה הַמְכַלֶּה וּמַשְׁמִיד אֶת הַמַּמְשִׁיכִים אוֹתוֹ), “as above, Parashat Noach, page 109, ‘and this is the meaning’” (כְּנַ״ל פָּרָשַׁת נֹחַ דַּף ק״ט ד״ה וְזֶה שֶׁאָמַר). “And it has two aspects” (וְיֵשׁ בּוֹ ב׳ בְּחִינוֹת), “if from the side of the left of Ze’ir Anpin it is harsh judgment” (אִם מִצַּד שְׂמֹאל דְּז״א הוּא דִּין קָשֶׁה), “and if from the side of the left of the Nukvah it is softened judgment” (וְאִם מִצַּד שְׂמֹאל דְּנוּקְבָא הוּא דִּין רָפֶה), “as above, Toledot 11” (כְּנַ״ל תּוֹלְדוֹת י״א), “see there” (ד״ה אִי לָאו ע״ש). “And when the righteous see the harsh judgment from the side of Ze’ir Anpin” (וּכְשֶׁהַצַּדִּיקִים רוֹאִים אֶת הַדִּין הַקָּשֶׁה מִצַּד ז״א), “and from the side of the Nukvah” (וּמִצַּד הַנּוּקְבָא), “which is enacted upon the wicked who draw it in the aspect of intoxicating wine” (הַנַּעֲשֶׂה בָּרְשָׁעִים הַמַּמְשִׁיכִים אוֹתוֹ בִּבְחִינַת יַיִן הַמְשַׁכֵּר), “then they strengthen themselves in their service” (אָז מִתְחַזְּקִים בַּעֲבוֹדָתָם). “And this is considered as if they launder their garments and cleanse them from every trace of sin” (וְנִבְחָן זֶה כְּמוֹ שֶׁמְּכַבְּסִים אֶת לְבוּשֵׁיהֶם וּמְנַקִּים אוֹתָם מִכָּל שֶׁמֶץ חֵטְא). “And this is the meaning of ‘he washed in wine’” (וְזֶה שֶׁאָמַר כִּבֶּס בַּיַּיִן), “this is the side of Gevurah, harsh judgment, to be upon the nations of idol worshippers” (דָּא סִטְרָא גְּבוּרָה דִּינָא קַשְׁיָא לְמֶהֱוֵי עַל עַמְמַיָּא עַכּוּ״ם), “for he launders his garment through the harsh judgment enacted upon the nations of idol worshippers, as above” (שֶׁמְּכַבֵּס לְבוּשׁוֹ עַל יְדֵי דִּין הַקָּשֶׁה הַנַּעֲשֶׂה בַּעַמִּים עַכּוּ״ם כְּנַ״ל). “And this wine is the secret of the side of Gevurah of Ze’ir Anpin, which is harsh judgment, for it is male” (וְיַיִן זֶה הוּא סוֹד צַד גְּבוּרָה דְּז״א שֶׁהוּא דִּין קָשֶׁה לִהְיוֹתוֹ דָּכָר). “And ‘in the blood of grapes his garment’ — this is the secret of the tree below, and so forth” (וּבְדַם עֲנָבִים סוּתוֹ דָּא אִילָנָא דִּלְתַתָּא וְכוּ׳), “that is, the left side of the Nukvah, which is softened judgment” (דְּהַיְינוּ הַצַּד שְׂמֹאל דְּנוּקְבָא שֶׁהוּא דִּינָא רָפֶה). “However, ‘the wine is entrusted in the blood of grapes because it is to be clothed in both of them’” (אָמְנָם וְיֵינָא אִתְמְסַר בְּדַם עֲנָבִים בְּגִין לְאִתְלַבְּשָׁא בְּתַרְוַיְיהוּ וְכוּ׳), “the wine of Ze’ir Anpin is given into the blood of grapes of the Nukvah” (הַיַּיִן דְּז״א נִתָּן בְּדַם עֲנָבִים דְּנוּקְבָא), “in order that the two kinds of their judgments be joined together” (כְּדֵי שֶׁיִּתְחַבְּרוּ ב׳ מִינֵי דִּינִים שֶׁלָּהֶם), “and then all the nations of idol worshippers and the kings of the world are broken” (וְאָז נִשְׁבָּרִים כָּל הָעַמִּים עַכּוּ״ם וּמַלְכֵי עוֹלָם), “who draw this intoxicating wine” (הַמַּמְשִׁיכִים אֶת יַיִן הַמְשַׁכֵּר הַזֶּה).
Sulam: “Because sometimes they seize, and so forth” (בְּגִין דְּזִמְנִין נָקְטִין וְכוּ׳): “because sometimes these kinds of evil angels receive the dream” (מִשּׁוּם שֶׁלִּפְעָמִים אֵלּוּ מִינֵי מַלְאָכִים הָרָעִים מְקַבְּלִים הַחֲלוֹם), “and they hear and inform human beings” (וְשׁוֹמְעִים וּמוֹדִיעִים לִבְנֵי אָדָם), “and among them are those who mock human beings” (וּמֵהֶם יֵשׁ שֶׁמְּצַחֲקִים בִּבְנֵי אָדָם), “and they inform them words of falsehood” (וּמוֹדִיעִים לָהֶם דִּבְרֵי שֶׁקֶר). “And sometimes words of truth that they hear” (וְלִפְעָמִים דִּבְרֵי אֱמֶת שֶׁשּׁוֹמְעִים). “And sometimes they are sent to the wicked and inform them of supernal matters” (וְלִפְעָמִים שֶׁהֵם שְׁלוּחִים לָרְשָׁעִים וּמוֹדִיעִים לָהֶם דְּבָרִים עֶלְיוֹנִים).