1. "And Hashem spoke to Moses after the death of the two sons of Aaron... and Hashem said to Moses" (Vayikra 16:1). Rabbi Yehuda comments: Since the verse says, "And Hashem spoke to Moses," what need is there to repeat "and Hashem said to Moses, Speak to your brother Aaron...?" The first statement should have sufficed. HE ANSWERS: We learn that it is written, "And Hashem (lit. 'He') called to Moses and (lit. 'Hashem') spoke to him" (Vayikra 1:1) and also, "And He said to Moses, Come up to Hashem" (Shemot 24:1). It has already been established that the discourse here, NAMELY "AND HE CALLED TO MOSES" OR "AND HE SAID TO MOSES" represents one level, NAMELY MALCHUT. Afterwards, the words, "AND HASHEM SPOKE TO HIM" OR "COME UP TO HASHEM" represent another level, NAMELY ZEIR ANPIN. Here too in our text, "And Hashem spoke to Moses" represents one level, NAMELY THE LEVEL OF JUDGMENT REFERRED TO AS 'SPEAKING,' and afterwards the verse, "And Hashem said to Moses, Speak to your brother Aaron" represents another level, NAMELY THE QUALITY OF MERCY REFERRED TO AS 'SAYING.' IN BOTH INSTANCES THE NAME YUD HEI VAV HEI IS MENTIONED, which reveals that they carry one equal scale and all are joined from one source. THIS MEANS THAT BOTH LEVELS, JUDGMENT AND MERCY, ARE OF ONE SCALE FROM ONE SOURCE, WHICH IS ZEIR ANPIN REFERRED TO AS YUD HEI VAV HEI.
37. Come and see: When this "all," WHICH IS YESOD, KNOWN AS "KOL (LIT. 'ALL')," perfumes "due season," WHICH IS MALCHUT, which joins with him, all the world rejoices in blessings and peace is found among the upper and lower beings. However, when the wicked cause, that blessings of these streams are not present - NAMELY, CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, and this season receives nourishment from another side, NAMELY JUDGMENT, then Judgments are awakened in the world and there is no peace. When people want to be blessed, they can do so only through the priest, who could arouse his Sfirah, WHICH IS CHESED. Thus, the Matron, WHO IS MALCHUT, is blessed and the blessings will prevail throughout the worlds.
39. "And Hashem said to Moses, Speak to Aaron your brother, that he come not at all times into the holy place" (Vayikra 16:2). Rabbi Aba said: There are times before the Holy One, blessed be He, when His goodwill is found, blessings are available and one may ask petitions. There are other times when His graciousness is unavailable, blessings are not forthcoming and harsh decrees are aroused in the world. There are times when Judgment is impending. There are times during the year when graciousness is present and there are times during the year when decrees are present. There are other times when Judgment is present but is impending, MEANING TO SAY THE JUDGMENT IS HELD IN ABEYANCE TO FRIGHTEN THE WORLD, BUT IT IS NOT YET IN EFFECT. There are also times during the month when graciousness is to be found and times when Judgments are present and impending over everything.
40. There are times during the week when graciousness abounds and there are times during the week when decrees are in the world. There are times during the day when graciousness prevails and the world is pampered. There are times during the day when the Judgments are impending and are present. Even during the hour, THERE ARE VARIOUS TIMES. Consequently, it is written, "And a time for every purpose" (Kohelet 3:1). It is also written, "But as for me, let my prayer be to You, Hashem, in an acceptable time" (Tehilim 69:14) and "Seek Hashem while He may be found" (Yeshayah 55:6). Another verse reads, "Why stand You afar off, Hashem? Why hide You Yourself in times of trouble?" (Tehilim 10:1) and another verse reads, "From afar Hashem appeared to me" (Yirmeyah 31:2). At other times, He is close as it is written, "Hashem is near to all those who call upon Him" (Tehilim 145:18). Due to this, it is written, "that he will not come at all times into the holy place..."
54. HE QUESTIONS: What song did they sing? HE ANSWERS, "For Hashem is great, and greatly to be praised: He is to be feared above all Elohim" (Tehilim 96:4). THEY SAID this when they raised their wings, WHICH IS THE ASPECT OF THE RIGHT COLUMN, MEANING CHESED TERMED "GREAT." When they spread them, they would say, "For all the Elohim of the nations are idols: but Hashem made the heavens" (Ibid. 5). THIS IS THE ASPECT OF THE LEFT COLUMN THAT SUBDUES THE ENTIRE OTHER SIDE. When they covered the ark cover, they would say, "Before Hashem; for He comes to judge the earth: with righteousness shall He judge the world, and the people with equity" (Tehilim 98:9). THIS IS THE ASPECT OF THE CENTRAL COLUMN DENOTING TIFERET, REFERRED TO AS JUSTICE.
59. HE ANSWERS: THIS IS as is said, "And their faces shall look one to another (lit. 'man to his brother')" (Shemot 25:20), BROTHERS MEANING MALE AND FEMALE, for the time that ZEIR ANPIN AND MALCHUT faced each other, it is written, "How good and how pleasant." However, when the male turns his face away from the female, woe is to the world. Then it is written, "But sometimes ruin comes for want of justice" (Mishlei 13:23) and assuredly without justice, MEANING WITHOUT ZEIR ANPIN CALLED JUSTICE, WHO DOES NOT LOOK OR GIVE ABUNDANCE TO THE FEMALE CALLED RIGHTEOUSNESS. The verse, "Righteousness and justice are the foundation of Your throne" (Tehilim 89:15) means that one does not go without the other. When justice, WHICH IS ZEIR ANPIN, moves afar from righteousness, WHICH IS MALCHUT, woe is to the world.
71. Rabbi Shimon opened the discussion saying, "Behold the bed of Solomon sixty valiant men are round about it..." (Shir Hashirim 3:7). "Behold the bed of Solomon:" What is meant by "his litter?" It refers to the throne of glory of the King, NAMELY MALCHUT CALLED BED. It is written about it, "The heart of her husband safely trusts in her" (Mishlei 31:11) and Solomon (Heb. Shlomo) REFERS TO the King that the peace (Heb. shalom) is His, REFERRING TO ZEIR ANPIN. "Sixty valiant men are round about it:" They are attached to MALCHUT'S aspect of harsh Judgment and are connoted as sixty fire guards, MEANING SIXTY GUARDIANS FROM FIRE. That youth, MEANING METATRON, clothes himself with them.
73. We have learned that, regarding this bed, REFERRING TO MALCHUT, it is written , "She rises also while it is yet night" (Mishlei 31:15). When she nurtures from the side of Judgment, MEANING WHEN MALCHUT RISES TO POUR THE ABUNDANCE OF THE ILLUMINATION OF CHOCHMAH, IT IS NIGHT, MEANING JUDGMENT, SINCE HER CHOCHMAH IS GIVEN ONLY WITH JUDGMENTS. AS EARLIER MENTIONED, "RISING" REFERS TO THE ILLUMINATION OF CHOCHMAH. "And gives food (Heb. teref) to her household" (Ibid.): What is meant by "teref?" It is the same as in, "And tears down (Heb. taraf) in pieces, and none can deliver" (Michah 5:7), NAMELY THE JUDGMENTS ATTACHED TO THIS CHOCHMAH FROM WHICH THERE IS NO SAVING. This is what is meant by, "All girt with swords, and expert in war" (Shir Hashirim 3:8). They are ready to execute Judgment everywhere and are called wailers and moaners.
75. We have learned that it is written, "She considers a field, and buys it" (Mishlei 31:16). This is like what is written, "Where all the wild beasts (lit. 'beasts of the field') play" (Iyov 40:20), WHICH REFERS TO THE ASPECT OF JUDGMENT OF MALCHUT, WHOSE SECRET IS NIGHT AS MENTIONED EARLIER, AND IS ALSO REFERRED TO AS FIELD. "THE WILD BEASTS" REFLECTS THE SECRET OF YESOD, AND "PLAY" REFERS TO MATING, and about this is written, "So is this great and wide sea...There go the ships; there are the Leviathan, whom You have made to play therein" (Tehilim 104:25-26). LEVIATHAN IS THE SECRET OF YESOD, "TO PLAY" ALLUDES TO UNION, AS IT IS WRITTEN, "AND, BEHOLD, ISAAC WAS SPORTING WITH HIS WIFE" (BERESHEET 26:8). This is as the verse, "She is like the merchant ships: she brings her bread from afar" (Mishlei 31:14); "from afar" surely. FOR "HER BREAD," WHICH IS THE SECRET ILLUMINATION OF CHOCHMAH, DOES NOT SHED LIGHT SAVE FROM "AFAR," MEANING IT DOES SO WITH JUDGMENTS THAT REMOVE THE EXTERNAL FORCES FAR AWAY SO THEY WOULD NOT NURTURE FROM THIS GREAT LIGHT. THIS IS THE SECRET OF, "HASHEM APPEARED TO ME FROM AFAR" (YIRMEYAH 31:2). AND THE SECRET OF THE UNION PERTAINS TO NIGHT AND TO THE FIELD, AS MENTIONED EARLIER, AS IT BRINGS HER LIGHT from the brain inside the head, NAMELY CHOCHMAH, and from that which is above the head, NAMELY THE BLESSED ENDLESS LIGHT. THEREFORE, SHE NEEDS PROTECTION FROM EXTERNAL FORCES. "She brings her bread," NAMELY through the means of the righteous man, DENOTING YESOD. When they join together, there is universal joy. This is the meaning of the verse, "There are the dolphins (Heb. Leviathan) who you have made to play therein," THE LEVIATHAN BEING YESOD, WHILE "TO PLAY" REFERS TO MATING, AS EARLIER MENTIONED.
78. There is no count to those holding on to the hair OF MALCHUT, MEANING THE JUDGMENTS THEREIN NAMED HAIR. Two sons suckle daily FROM MALCHUT called the spies of the earth and this is the secret written in the Hidden Book (Heb. Safra Det'zeniuta) AT THE END OF TRUMAH, "And Joshua the son of Nun sent out of Shitim two men to spy secretly, saying" (Yehoshua 2:1). These TWO SONS nurturing from under the sides of the wings OF MALCHUT ARE THE SECRET OF CHESED AND GVURAH. Now two daughters, WHOSE SECRET IS TWO HARLOTS, are under the feet OF MALCHUT, MEANING NETZACH AND HOD OF MALCHUT. Therefore, it is written ABOUT THEM, "And the sons of Elohim saw the daughters of men" (Beresheet 6:2). They, THE SONS AND DAUGHTERS OF THE KLIPAH, hold on to the nails of that bed, NAMELY MALCHUT, AS HER NAILS MEAN THE BACK PART OF THE FINGERS OF THE HANDS AND FEET. This is what the verse teaches us, "Then came there two women, that were harlots, to the king" (I Melachim 3:16), "Then came" but not before. And when Yisrael are down, turning their backs on the Holy One, blessed be He, it is written, "As for My people, children are their oppressors, and women rule over them" (Yeshayah 3:12), surely REFERRING TO THE TWO WOMEN MENTIONED ABOVE.
79. In the left hand, MEANING FROM THE LEFT COLUMN OF MALCHUT, seventy branches COME OUT, WHO ARE THE SEVENTY CHIEFTAINS OF THE WORLD NATIONS, who are raised among the fish of the sea, REPRESENTING THE LEVELS OF THE ILLUMINATION OF CHOCHMAH OF THE LEFT, REFERRED TO AS FISH. THE SEA MEANS MALCHUT. All of them are red like a rose, BECAUSE OF THE JUDGMENTS WITHIN THEM, AS THE JUDGMENTS OF THE LEFT ARE RED. Above them, one branch is extremely red. THAT IS THE HARSHEST JUDGMENT OF ALL, NAMELY SAMAEL. It goes up and down, MEANING ATTRACTS CHOCHMAH FROM ABOVE DOWNWARD. IT IS HE WHO RODE ON THE SERPENT AND ENTICED ADAM TO DRAW CHOCHMAH FROM ABOVE DOWNWARD, WHICH IS THE SECRET OF THE TREE OF KNOWLEDGE OF GOOD AND EVIL. All of them are covered with hair OF MALCHUT, MEANING HER JUDGMENTS REFFERED TO AS HAIRS.
84. Because of this, the priest needs to meditate upon sublime matters, to unify the Holy Name from that place that requires unity, MEANING TO DRAW IN THE ILLUMINATION OF CHOCHMAH ONLY TO MALCHUT. Therefore, we learned that it is written, "Thus (with zot) shall Aaron come into the holy place" (Vayikra 16:3). Through zot, DENOTING MALCHUT, he needs to bring holiness near its place AND TO EXPEL THE OTHER SIDE, WHICH DESIRES TO DRAW FROM HER THE ILLUMINATION OF CHOCHMAH FROM ABOVE DOWNWARD. From this place, FROM MALCHUT, man needs to fear the Holy One, blessed be He, MEANING THAT WITH THE ILLUMINATION OF CHOCHMAH THAT IS REVEALED AT MALCHUT HARSH JUDGMENTS THAT PUNISH THE WICKED AND MOVE THE OTHER SIDE FAR AWAY ARE ALSO REVEALED. AS A RESULT, ONE FEARS HER. About this, it is written, "O that they were wise, that they understood this (Heb. zot)" (Devarim 32:29). Immediately, "they would consider their latter end" (Ibid.). This means that if people would look at the penalty AND SEE how ZOT, NAMELY MALCHUT, is united together with her hosts, MEANING SHE GIVES LIGHT TO THEM ONLY FROM THE ASPECT OF BELOW UPWARDS, and how all these members of the hosts, who are attached to her to serve her were appointed before her to punish and repay the wicked, WHO WISH TO DRAW DOWN HER LIGHT FROM ABOVE DOWNWARDS, immediately "they will understand their latter end" and pay attention to their deeds and not sin before the Holy King.
104. "For out of that well they watered the flocks" (Ibid.), because all are sustained from that well, higher and lower beings, and together they are blessed. "And a great stone was upon the well's mouth" (Ibid.) refers to the harsh Judgment THAT IS KNOWN AS THE GREAT ROCK, which stands upon it from the Other Side to suckle from it. "And there were all the flocks gathered:" These are the six Sfirot of the King, ZEIR ANPIN - NAMELY CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD - which all assemble and draw blessings from the head of the King, NAMELY FROM THE THREE FIRST SFIROT OF ZEIR ANPIN KNOWN AS HEAD. They pour into it and, when they all merge together and feed into it, it is written, "And they rolled the stone from the well's mouth" (Ibid. 3), meaning they roll away the harsh Judgment, KNOWN AS A STONE, and remove it.
105. "And watered the sheep" (Ibid.), MEANING they pour out blessings from this well to the higher and lower levels. Afterwards, they "put the stone back upon the well's mouth" (Ibid.), MEANING the Judgment returns to its position. It is because it is needed in order to bring fragrance and correction to the world. Now, the Holy One, blessed be He, has poured upon you blessings from the springs of the fountain stream and from you are blessed all the members of your generation. How fortunate is your share in this world and in the World to Come. About you, it is written, "And all your children shall be taught of Hashem; and great shall be the peace of your children" (Yeshayah 54:13).
108. We have learned that all these attributes OF MALCHUT rise and become crowned and rest in a head OF ZEIR ANPIN. There is crowned the head of the King, He that is called by the highest level of Piety, NAMELY ZEIR ANPIN, WHOSE CHESED CONVERTS TO CHOCHMAH. The pious ones THAT CLING TO ZEIR ANPIN inherit all that glory of above, WHICH IS MALCHUT WITH HER THIRTEEN ATTRIBUTES, as it is written, "Let the pious be joyful in glory," NAMELY in this world, DENOTING MALCHUT. "Let them sing aloud upon their beds," MEANING in the World to Come, DENOTING BINAH. "The high praises of El are in their mouths" (Tehilim 149:6), MEANING they know to bind the bond of Faith properly, AS MALCHUT IS CALLED EL. Then "and a two-edged sword in their hand" (Ibid.). What is "a two-edged sword?" This is Hashem's sword, DENOTING MALCHUT FROM THE ASPECT OF JUDGMENT, REFERRED TO AS SWORD. "Two-edged sword" implies that it flames with two Judgments, NAMELY JUDGMENTS OF LEFT AND JUDGMENTS OF THE CURTAIN. For what purpose is all this? It is "to execute vengeance upon the nations..." (Ibid.)
112. Rabbi Shimon opened the discussion saying, "And took from them Simeon, and bound him before their eyes" (Beresheet 42:24). He questions: For what reason did Joseph see fit to take Simeon with him rather than any one of the OTHER brothers? HE ANSWERS: Joseph said that Simeon always was the opening for Judgment. When I left my father to go to my brothers, Simeon first began the Judgment, as the verse says, "And they said one to another, Behold, this dreamer comes. Come now therefore..." (Beresheet 37:19). And later in Shechem, "that two sons of Jacob, Simeon and Levi..." (Beresheet 34:25). All these actions pertain to Judgment. THEREFORE, it is better to take this one and not allow him to arouse quarreling among all the tribes.
113. What did Simeon see in attaching himself to Levi more than to the others? Reuben was also his brother and close to him, JUST AS LEVI, SO WHY DID HE NOT STICK WITH REUBEN? HE ANSWERS: Simeon saw and realized that Levi was of the aspect of Judgment and Simeon was caught up with even harsher Judgment, so he said: Let us join one with the other and we could destroy the world. What did the Holy One, blessed be He, do? He took Levi aside to His place and said, 'From this point on, let Simeon stay bound with ropes alone.'
114. We have learned that from the aspect of Ima there are two spirits who pursue Judgment attached to the left hand. We have established that they daily spy on (or 'from the feet of') the land, NAMELY MALCHUT, MEANING THEY NOURISH FROM NETZACH, HOD, YESOD OF MALCHUT, REFERRED TO AS FEET. This is the secret of, "two men to spy" (Yehoshua 2:1).
116. We have learned that "And Aaron shall cast lots upon the two goats." "Aaron shall cast," WHY ONLY AARON? Because he stems from the aspect of Chesed, AND THUS IS ABLE TO PERFECT MALCHUT WITH CHASSADIM. "Upon the two goats:" BEHOLD "upon" is to be understood precisely, HINTING ABOUT MALCHUT WHICH IS ABOVE THE TWO GOATS, so as to give fragrance to the Matron, DENOTING MALCHUT. "One lot for Hashem, and the other lot for Azazel" (Vayikra 16:8). HE QUESTIONS: These two goats SYMBOLIZE JUDGMENTS, so why should one of them be for Hashem? HE ANSWERS: The Holy One, blessed be He, said, 'Let one GOAT stay with Me and let the other wander around in the world, for if both joined together, the world would not be able to bear it.'
118. We have learned that numerous bands of demons are ready under the authority OF THIS GOAT, prepared to spy out the land against all those transgressing the Torah, but on that day, YOM KIPPUR, it is unable to find words of slander against Yisrael. When this goat OF AZAZEL arrives at the mountain, multiple joys burst forth from it to all. Even he who pursued Judgment that emerged, NAMELY THE SUPERNAL GOAT, recants and speaks praise of Yisrael. The prosecutor has become the defense attorney, MEANING THE SLANDERER HAS NOW BECOME THE CHAMPION SPOKESMAN FOR YISRAEL.
120. We have learned that at that time it is written that Aaron "shall take the two goats..." (Vayikra 16:7), these TWO GOATS are stirred up that very day above. They wish TO JOIN TOGETHER, AS MENTIONED, to rule and to set out into the world. When the priest offers the two goats down below in the Temple, they are offered above, and when the lots are spread in every direction, the priest casts lots down below. Then the priest, WHO IS CHESED, casts the lots on high. Just as one remains with the Holy One, blessed be He, REFERRING TO THE ONE GOAT ALLOTTED TO HASHEM, below, and one, NAMELY THE GOAT OF AZAZEL, is brought out to the desert, so it is on high. One remains with the Holy One, blessed be He, IN THE CENTRAL COLUMN, and one goes out and wanders in the world into the desert on high, MEANING THE JUDGMENTS THAT BECOME REVEALED WITH THE EMERGENCE OF CHOCHMAH, WHICH ARE CONSIDERED OF THE ASPECT OF DESERT AND FOREBODING WILDERNESS. The one joins with another, MEANING THEY SHED LIGHT ONE UPON THE OTHER.
121. It is written, "And Aaron shall lay both his two hands on the head of the live goat, and confess over him..." (Ibid. 21). Hence it is written, "And Aaron shall lay both his two hands," WHICH IS THE SECRET OF THE RIGHT AND LEFT COLUMNS so that the Holy One, blessed be He, THE CENTRAL COLUMN, will harmonize his hands. In "On the head of the live goat," "the live" is exact, AS IT COMES to include the goat above.
123. Rabbi Aba said to him: If so, behold it is written, "And they shall no more offer their sacrifices to the demons (also: 'goats')" (Vayikra 17:7), SO HOW CAN YOU SAY THAT THE GOAT OF AZAZEL CORRESPONDS WITH THE GOAT ABOVE? He answered him: Here things are different as there they used to offer sacrifices to goats, as it is not written: 'And they shall no more offer their sacrifices goats,' but rather "to the goats" as they worshipped goats AND GAVE THEM authority. Here ONLY "and the goat shall bear upon it all their iniquities" (Vayikra 16:22), and the sacrifice was made only for the Holy One, blessed be He. Come and see: as a result of this sacrifice, those on high and those below are perfumed, and Judgment neither dwells nor rules upon Yisrael.
129. We have learned this person would go WITH THE GOAT to the desert. When he arrived there with the goat, he would ascend the mountains, push the goat off with both hands and it would not even reach halfway through the mountain when its limbs would fall apart. That man would say: So may be blotted all the sins of Your people. THROUGH THIS, the prosecutors would turn to defend Yisrael. Then would the Holy One, blessed be He, take all sins of Yisrael, and all that is written with the verdicts on high, which mention the sins of men. And He would cast them out in this manner, AS THE GOAT WAS CAST OFF FROM THE MOUNTAIN, to a place called the depths of the sea, WHICH IS THE SECRET OF A PLACE OF DARKNESS AND OF THE JUDGMENTS OF THE LEFT THAT IS BENEATH MALCHUT THAT IS CALLED SEA. This is the meaning of the verse, "And You will cast all their sins into the depths of the sea" (Michah 7:19).
139. The entire REMEDY depends upon this, not to arouse the secret of the Judgment on high and thus intensify this Judgment to annihilate mankind. All this can come from harsh Judgment. If this JUDGMENT is awakened, it is awakened by the sins of mankind, since it is aroused to ascend high up to instigate the harsh Judgment only if it is as a result of the sins of mankind. When a person commits a sin, it gathers and joins other thousands who assist it. They assemble there and take it so as to bring it up. May the Merciful One protect us. For all of this, The Holy One, blessed be He, gave counsel to Yisrael to be save in every aspect, as it is written: "Happy is the people, that is in such a case: Happy is that people, whose Elohim is Hashem" (Tehilim 144:15). End of Ra'aya Meheimna (the Faithful Shepherd).
146. Rabbi Yosi EXPLAINS THE WORDS OF RABBI YEHUDA, saying that with the light of day, all those who wail, MEANING THOSE DRAWN FROM THE LEFT COLUMN, SINCE FROM WHERE JUDGMENTS ARE DRAWN THEY WAIL CONSTANTLY. AND they praise with words of praise towards this morning, WHICH IS THE LIGHT OF CHASSADIM, because with the stirring of this morning, they all find fragrance, and Judgment is stilled. Thus they say words of praise. This is what is written, "When the morning stars sang together, and all the sons of Elohim shouted for joy" (Iyov 38:7). At this time, joy and blessings are found in the world when the Holy One, blessed be He, stirs Abraham, FOR HE IS THE SECRET OF CHESED, to revive him, and take pleasure in him and make him ruler over the world. THIS IS THE SECRET OF THE RULE BY DAY. How do we know that this morning is of Abraham, NAMELY CHESED? From the verse, "And Abraham rose up early in the morning" (Beresheet 22:3).
147. At twilight, all of these 1,590 tens of thousands THAT ARE DRAWN THERE, ARE called those who lament. They sing at that time and dissent is then dominant in the world. That hour is when the Holy One, blessed be He, awakens Isaac, REPRESENTING THE LEFT COLUMN OF ZEIR ANPIN. He rises and judges the wicked that violate the words of the Torah. Seven rivers of fire - CORRESPONDING TO CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT - are drawn out and hover over the heads of the wicked, and a flame of fiery coals stirs from above downward. Then Abraham, THE SECRET OF CHESED, returns to his position, MEANING THAT CHESED RETURNS TO ITS SOURCE AND DISAPPEARS FROM THE ONES BELOW, as the verse says, "And Abraham returned to his place" (Beresheet 18:33). The day departs and the wicked in Gehenom cry out and say, "Woe to us! For the day declines, for the shadows of the evening are lengthened" (Yirmeyah 6:4). At that time, one should be prudent with the Minchah prayer.
148. With the arrival of night, these 1,548 tens of thousands THAT ARE THEN DRAWN are called outside of the curtain, where they recite songs. Then all the Judgments from below, MEANING THE JUDGMENTS OF MALCHUT, are stirred and go and wander through the world. These recite songs until the middle of the night, MEANING one watch and a half WATCH. After midnight, all the others come together, MEANING THOSE OF THE WATCH AND THE HALF WATCH FOLLOWING MIDNIGHT, and say praise, such as, "And they shall proclaim the praises of Hashem" (Yeshayah 60:6). Rabbi Yehuda said: When goodwill is present in the morning, the praise of Hashem will be recounted, BUT NOT AT NIGHT.
151. When the period of twilight is activated and all 1,590 tens of thousands of lamenters are singing praise, there is appointed upon them one chief named Yedutun, who counters YEDUTUN from below MENTIONED IN TEHILIM. Beneath him chief officials are appointed to improve that song, as the verse states, "The song of tyrants" (Yeshayah 25:5), WHICH REFERS TO THE DESTRUCTION OF THE WICKED, AS EVEN THEIR MELODIES DEVASTATE THE WICKED. IN YEDUTUN ARE THE LETTERS OF YAD (ENG. 'HAND') AND YADUN (ENG. 'HE WILL JUDGE'), WHICH INDICATES THAT HE IS FROM THE LEFT HAND AND THAT JUDGMENTS STEM FROM HIM.
152. With the arrival of night, all these ANGELS who are outside of the veil stir MEANING THOSE THAT ARE DRAWN FROM THE BACK OF MALCHUT AND FROM HER EXTERNAL PART. Then, everything is stilled and there is no opening IN THE DOOR. The Judgments from below, THOSE OF MALCHUT - THE LOWEST OF ALL SFIROT - are all aroused, MEANING ALL THE JUDGMENTS are assigned together, these over those until midnight. After the assembly of all THE ANGELS THAT ARE DRAWN FROM THE CENTRAL COLUMN after midnight, one minister is appointed over them; he gathers all the camps, as the verse says, "The rearward (Heb. me'asef) of all camps" (Bemidbar 10:25). His name is Asaf (Eng. 'he gathered'), and he corresponds to ASAF down below, WHO IS MENTIONED IN TEHILIM. All appointed ministers and heralds of praise are under his tutelage.
154. Rabbi Shimon said: How fortunate is the share of he who comes with the Queen when she welcomes the King, ZEIR ANPIN, to talk with Him, for he is with her at the time when the King extends His right hand, DENOTING THE LIGHTS OF CHASSADIM, to receive the Queen, as it is written, "If I take the wings of dawn, and dwell in the uttermost parts of the sea" (Tehilim 139:9). What is "uttermost parts of the sea?" This is the hour OF MORNING WHEN SHE WELCOMES ZEIR ANPIN, the uttermost parts of the sea, MALCHUT. The middle OF THE NIGHT is then her beginning, AS THEN SHE BEGINS TO SHINE, and it pertains to Judgment, AS LONG AS NIGHT PREVAILS, DUE TO LACK OF CHASSADIM TO CLOTHE HER CHOCHMAH. WITH THE ARRIVAL OF MORNING, it is her "uttermost parts," as her Judgments end and she enters beneath the wings of the King, DENOTING ZEIR ANPIN, AS IF TO SAY SHE IS CLOTHING HERSELF WITH HIS CHASSADIM, she and all those RIGHTEOUS PEOPLE joined with her. The verse states, "And dwell in the uttermost parts of the sea."
157. Rabbi Elazar was sitting before Rabbi Shimon, his father. He said to him: We have learned that THE NAME Elohim always denotes Judgment. The name Yud Hei Vav Hei is sometimes pronounced Elohim, MEANING WHEN IT IS WITH THE VOWELS OF ELOHIM, such as "Adonai Yud Hei Vav Hei" (Beresheet 15:8), PRONOUNCED WITH THE PUNCTUATION OF ELOHIM. HE QUESTIONS: Why pronounce it "Elohim" when its letters, NAMELY YUD HEI VAV HEI, always denote Mercy?
158. He said to him that it is written in the scripture, "Know therefore this day, and consider it in your heart, that Hashem He is Elohim" (Devarim 4:39). It is also written, "Hashem He is the Elohim" (I Melachim 18:39). He said to him: I know that where there is Judgment, there can be Mercy and sometimes where there is Mercy, there may be Judgment. THEREFORE, THE VERSE STATES "HASHEM HE IS THE ELOHIM." He continued: See that it is so, Yud Hei Vav Hei always stands for Mercy. But when the wicked convert Mercy to Judgment, the verse is written, "Yud Hei Vav Hei," but it is read "Elohim."
161. For this reason, they call BINAH mother, DENOTING Nukva and Gvurah, and Judgment comes forth from it. HENCE, it is referred to as Mercy on its own, ITS OWN QUALITY. However, from its aspect, the Judgments are aroused and THE NAME BINAH is written with Mercy, MEANING WITH THE LETTERS YUD HEI VAV HEI, WHICH INDICATES MERCY. Its vowels are of Judgment, MEANING THAT HER FOUR LETTERS OF YUD HEI VAV HEI ARE VOWELED AS IN THE NAME OF ELOHIM. THUS, the letters OF THE NAME ARE of Mercy, yet Judgments are drawn from its aspect, AS HINTED IN THE VOWELIZATION OF THE NAME as YeHeVoH. This is one grade.
163. The third grade is righteousness, DENOTING MALCHUT, which is the last Sfirah. This becomes the court of the King, OF ZEIR ANPIN. We have learned THAT THE NAME Adonai is thus spelled and thus pronounced. The Congregation of Yisrael, REFERRING TO MALCHUT, is called by this name. HOWEVER, THE NAME OF ZEIR ANPIN IS WRITTEN YUD HEI VAV HEI AND IS PRONOUNCED ADONAI. This name is completed in this place, MALCHUT. These are three levels called with names of Judgment, AS THE LEVEL OF BINAH IS CALLED YUD HEI VAV HEI WITH THE VOWELIZATION OF ELOHIM. THE LEVEL OF GVURAH IS PRONOUNCED ALSO WITH THE LETTERING OF ELOHIM AND THE LEVEL OF MALCHUT IS PRONOUNCED ADONAI. THESE ARE THE THREE NAMES OF JUDGMENT, AS WE DISCUSS HERE THE LEFT COLUMN, WHICH IS JUDGMENT, WHOSE SOURCE IS BINAH. THEREFORE, IT IS ONLY HINTED AT WITH THE VOWELIZATION OF ELOHIM, AND FROM THERE, IT IS DRAWN TO THE LEFT COLUMN OF ZEIR ANPIN. THERE IT IS ACTUAL YET INCLUDED IN THE RIGHT; HENCE, THE SECRET OF ELOHIM IS ALSO IN ITS LETTERING. FROM HERE IT MOVES TO MALCHUT, WHICH IS ENTIRELY BUILT FROM THE LEFT COLUMN AND IS THEREFORE PRONOUNCED ADONAI (ALEPH DALET NUN YUD), WHICH CONTAINS THE LETTERS OF JUDGMENT (DIN, DALET YUD NUN) EXPLICITLY. All join one with the other without separation as we have established.
180. We have learned that it is written, "And he shall make atonement for the holy place, because of the uncleanness of the children of Yisrael" (Ibid. 16). HE QUESTIONS: What is meant by "and he shall make atonement for the holy place?" However, Rabbi Elazar said: Behold, we learned that the wicked cause a defect above and awaken Judgments. They cause the sanctuary to become unclean and the mighty snake begins to reveal itself. At that point, Judgments are awakened in the world. On this day, the priest needs to bring purification to all and to crown His holy Sfirah, NAMELY CHESED OF ZEIR ANPIN, which is the head of the King, AS CHESED IS HIS FIRST SFIRAH, in order that the King come to dwell with the Queen, NAMELY MALCHUT. As the head of the King travels, all move along, MEANING ALL HIS SFIROT, to join with the Queen and instill joy and blessings in the world.
193. The Yud is tied to the Hei ה, the Hei with the Vav and the Vav with the Hei. One is tied with the other, MEANING THAT THE VAV, WHICH IS ZEIR ANPIN, IS CONNECTED WITH THE HEI, WHICH IS MALCHUT. Just as you say in the verse, "But his bow abode in strength, and the arms of his hands were made supple by the hands of the mighty One of Jacob" (Beresheet 49:24), IN WHICH "STRENGTH" IS YESOD AND "HIS BOW" IS MALCHUT. THUS YESOD OF ZEIR ANPIN IS ATTACHED TO MALCHUT, and "Strong is your dwelling place, and you put your nest in a rock" (Bemidbar 24:21), WHEREBY "STRONG" REFERS TO YESOD AND "ROCK" IS MALCHUT. They are tied together, one with another, and the keys are aglow WITH THE ILLUMINATION OF CHOCHMAH. All faces are illuminated, WHICH IS THE SECRET OF SEVENTY FACES MENTIONED EARLIER. Then they all prostrate and tremble AS A RESULT OF THE JUDGMENTS REVEALED WITH THE ILLUMINATION OF CHOCHMAH, and they say: 'Blessed is the name of the glory of His kingdom forever and ever.'
205. Rabbi Yitzchak said: Yisrael said before the Holy One, blessed be He, so long as my soul is within me "have I desired You in the night." Wherefore "in the night?" It is because the Nefesh at that time needs to covet You. "With my spirit within me I seek You," MEANING when the Holy Spirit stirs within me, I seek You with excitement in order to do Your will. "For when Your sentences are on the earth," MEANS at the time when justice, MEANING ZEIR ANPIN, comes down to earth, MEANING to bring fragrance to the world, TO MALCHUT. Then "the inhabitants of the world learn righteousness" (Ibid.), which means that they are capable of tolerating the Judgments of righteousness and mankind should not perish as a result of it. When will "the inhabitants of the world learn righteousness?" "When Your sentences are on the earth." Rabbi Chizkiyah said, "With my soul (Nefesh) have I desired You in the night" refers to the Congregation of Yisrael, NAMELY MALCHUT, while "with my spirit (Ruach) within me I seek You" refers to the Holy One, blessed be He. MALCHUT IS THE SECRET OF NEFESH AND THE HOLY ONE, BLESSED BE HE, IS THE SECRET OF RUACH.
237. We have learned that on that day, all joy and every light and every indulgence in the worlds, NAMELY FORGIVENESS OF SINS, all depend on supernal Ima. All springs are drawn and flow from it, MEANING BOTH THE ILLUMINATION OF CHOCHMAH AND THE ILLUMINATION OF CHASSADIM. Then all these candles glow, BEING THE SECRET OF THE LIGHTS OF THE FIRE WITHIN MALCHUT, and they glow with light and joy until everything becomes fragrant. At that point, all Judgments are within the glow, AS THOSE JUDGMENTS DRAWN FROM THE FIVE AFFLICTIONS CAUSE CHOCHMAH TO SHINE FORTH. IF NOT FOR THEM, THE CHOCHMAH WOULD NOT BECOME REVEALED AS MENTIONED. The Judgment is not being carried out, BUT IS MERELY IMPENDING. This is the meaning of, "You shall afflict your souls," TO ENABLE THE ILLUMINATION OF CHOCHMAH.
241. Rabbi Elazar said: It is written, "For on that day will He forgive you..." (Vayikra 16:30). It should say, 'will I forgive you,' AS IF SOMEONE IS SPEAKING FOR HIMSELF. HE ANSWERS, "Will He forgive you" SPOKEN IN THIRD PERSON includes Jubilee, DENOTING BINAH, from which springs flow, MEANING THE ILLUMINATION OF CHOCHMAH, to water on this day all sides and to water and satiate everything. This is the meaning of "you," namely "for you," in order to cleanse you this day, as it says, "that you may be clean of all your sins before Hashem" (Ibid.). Harsh Judgment will not affect you.
244. Before He created the world, He created repentance. The Holy One, blessed be He, said to repentance (WHICH IS THE SECRET OF BINAH CALLED REPENTANCE): 'I wish to create man in the world on the condition if they turn to you from their sins, you will be ready to forgive their sins and render atonement.' At every hour, repentance is available for mankind. When mankind repents from their iniquities, this repentance, NAMELY BINAH, returns to the Holy One, blessed be He, MEANING EXTENDS MOCHIN TO ZEIR ANPIN and atones for all. The Judgments are all subdued and mitigated, and man is purified of his sins.
247. We have studied that when one sins before his Master, Mercy is awakened if he offers his sacrifice on the altar and the priest attains forgiveness for him and prays his prayer for him. The Judgments are mitigated and repentance, NAMELY BINAH, pours out blessings in the springs that emerge and flow. All candles are blessed together, NAMELY THE SFIROT OF MALCHUT, and one is cleansed from his sin.
251. Come and see what is written concerning Isaac, "And Jacob went near to Isaac his father; and he felt him" (Beresheet 27:22). He said: He is lacking only the dew from heaven that flowed upon the earth, MEANING THAT HE LACKS ONLY THE BOUNTY OF ZEIR ANPIN CALLED HEAVEN, THE LIGHT OF CHASSADIM, AS HE IS A CHARIOT FOR ZEIR ANPIN. BUT HE DOES NOT NEED THE ILLUMINATION OF CHOCHMAH. Rabbi Yosi spoke, "And the fatness of the earth" (Ibid. 28) IS ALSO WRITTEN DENOTING THE ILLUMINATION OF CHOCHMAH, and he blessed him with everything, BOTH CHASSIDIM AND CHOCHMAH. Why DID HE BLESS HIM WITH THE ILLUMINATION OF CHOCHMAH? When he saw him with hair, DENOTING JUDGMENTS, he said, in order to remove this FROM HIM, he needs "the fatness of the earth" DENOTING THE ILLUMINATION OF CHOCHMAH, but not the filth of the earth, LIKE THE OTHER SIDE THAT FEEDS UPON THE FILTH OF THE NAILS. This filth comes from the earth, DENOTING MALCHUT. When the dew of Heaven and the fine fruit of the earth join, DENOTING ZEIR ANPIN AND MALCHUT, that filth passes.
285. (A) "And she said, Will you give me a pledge, till you send it?" (Beresheet 38:17) These are the marks of a Queen blessed by the King during her nuptials. And he said: What pledge shall I give you? And she said: Your signet, and your cord, and your staff (Ibid. 18). These are the heavenly bonds, the jewels of the Bride who is blessed by these three - NAMELY Netzach, Hod and Yesod. Everything is contained within these three. The Bride is blessed from this. Immediately, "he gave it her, and came into her, and she conceived by him" (Ibid.).
(B) "And it came to pass about three months after" (Ibid. 24). HE QUESTIONS: What is meant by three months? HE ANSWERS: After a tripled month. The three months ARE CHESED, GVURAH AND TIFERET, as we have established. HERE IT IS WRITTEN, "About three months," MEANING as the fourth month began, DENOTING MALCHUT, to stir up the Judgments in the world due to the sins of mankind and to nurture from the Other Side. Then, "it was told Judah, saying, Tamar your daughter in law has played the harlot" (Ibid.), so the bride is found on the Other Side. It is written, "Bring her out" (Ibid.) as the verse says, "And cast down from heaven (to) earth the beauty of Yisrael" (Eichah 2:1). "And let her be burnt" (Beresheet 38:24) with a flaming fire in exile.
(C) It is written, "When she was brought forth" to be drawn into the exile, "She sent to her father-in-law, saying, By the man whose these are, I AM WITH CHILD" (Ibid. 25). It is not written: 'from whom these are,' but "whose these are," WHICH MEANS these items are proof of him by whom I am with child. THESE WERE BRIDAL ORNAMENTS AND THEY HAD ALREADY BECOME HERS, AS EARLIER MENTIONED, BUT ONLY HE GAVE THEM. Immediately, "And Judah acknowledged them, and said, She has been more righteous (Heb. tzedakah) than I" (Ibid. 26). Assuredly she is righteous, for this was brought about by that name, FOR SO IS MALCHUT CALLED. What brought upon her this name? He continued, "than I (also: 'from me')," as it is written, "For Hashem is righteous, He loves righteousness (Heb. tzedakah); the upright shall behold His face" (Tehilim 11:7). This is because tzedakah is justice (Heb. tzedek) and Hei, and she received that name from me. She inherited IT from me and all this is come from me.
287. Rabbi Elazar said: We have established this portion in esoteric terms in several ways. When we look into these words, we hear from it the secrets of the ways of the Holy One, blessed be He, and His Judgments everywhere, AS WE EARLIER EXPLAINED. TAMAR knew ALL THIS and she prepared herself for this to complement the ways of the Holy One, blessed be He, in order that kings and rulers would descend from He who will rule the world. Ruth did the same thing; ALSO RUTH IMPLORED BOAZ FOR A LEVIRATE MARRIAGE LIKE TAMAR.
289. Rabbi Yitzchak said: IT WAS the practices of Egypt THAT THEY USED to worship the maidservant, MEANING THE KLIPAH CALLED MAIDSERVANT, as we have explained. The practice of Canaan WAS TO worship THAT PLACE called "the captive that was in the dungeon" (Shemot 12:29). Therefore, it is written, "Cursed be Canaan; a servant of servants shall he be to his brethren" (Beresheet 9:25). For this reason, they all falsified in matters of holiness and everything practiced IDOLATRY. For this reason, IT IS WRITTEN, "After the doings of the land of Egypt, in which you dwelt..." (Vayikra 18:3). Rabbi Yehuda said: They created evil Judgments that will rule over the land, NAMELY MALCHUT, as the verse says, "That your land be not defiled" (Devarim 21:23) and, "And the land is defiled" (Vayikra 18:27).
295. "You shall do My Judgments, and keep My ordinances, to walk in them..." (Vayikra 18:4). Rabbi Aba said: Fortunate is the lot of Yisrael that the Holy One, blessed be He, desires them above all the idolatrous nations. As a result of His love for them, He gave them truthful statutes, planted with them the Tree of Life, ZEIR ANPIN, and caused the Shechinah to dwell in their midst. What is the reason? It is because Yisrael are marked with the holy impression in their flesh and so are recognized as His and members of His temple.
298. Rabbi Elazar asked of Rabbi Shimon his father: We learned that it is prohibited to teach Torah to idolaters and very beautifully did the Babylonian scholars explain that which is written, "He has not dealt so with any other nation" (Tehilim 147:20). But ONE COULD ASK since it is written, "He declares His word to Jacob" (Ibid. 19), so why write again, "His statutes and His Judgments (lit. 'justices') to Yisrael?" IT IS A REDUNDANT EXPRESSION. He replied: Elazar. Come and see how fortunate are Yisrael within whom this supernal portion was planted by the Holy One, blessed be He, as it is written, "For I give you a good doctrine" (Mishlei 4:2) - to you and not to the idolatrous nations.
299. Because she is supernal, precious and hidden, His very name in the entire Torah is both concealed and revealed, AS IT CONTAINS THE ESOTERIC AND LITERAL MEANING in the secret of His name. Hence, Yisrael find themselves on two levels, MEANING concealed and revealed, as we learned there are three levels intertwined with each other, MEANING the Holy One, blessed be He, the Torah and Yisrael. Each OF THEM has one level above another, MEANING a hidden and a revealed one. As the Holy One, blessed be He, is a level upon level, concealed and revealed, the Torah is also concealed and revealing. Yisrael too is a level upon a level. This is what is written, "He declares His word to Jacob, His statutes and His Judgments (lit. 'justices') to Yisrael." Here are two levels, Jacob and Yisrael, one revealing, THE LEVEL OF JACOB, and one concealed, THE LEVEL OF YISRAEL.
300. HE QUESTIONS: What does the verse mean IN THE WORDS, "HIS STATUTES AND HIS JUDGMENTS (LIT. 'JUSTICES') TO YISRAEL?" HE ANSWERED: everyone who is circumcised and marked with the Holy Name is passed on with the revealed words of the Torah. He is informed generally of basic matters in brief, and has placed upon him the very strict CARE of the commandments of the Torah, and not more until he is elevated to another level. This is what the verse says, "He declares His word to Jacob," but "His statutes and His Judgments (lit. 'justices') to Yisrael" is a higher level, as it is written, "Your name shall not be called any more Jacob..." (Beresheet 35:10). THUS, ISRAEL IS MORE ESTEEMED THAN JACOB. THEREFORE, it is written, "His statutes and His Judgments (lit. 'justices') to Israel." These are the secrets of the Torah, the statutes of the Torah and the hidden parts of the Torah, which are not revealed except to one who finds himself to be on a more lofty level, as is proper.
308. "And keep My ordinances" (Vayikra 18:4): "My ordinances" are the customs of the King, NAMELY ZEIR ANPIN. "My Judgments (lit. 'justices)" (Ibid.) are the decrees of the Torah. Rabbi Yehuda said: All these customs stem from the place called righteousness, DENOTING MALCHUT. They are called "My ordinances" and are Royal decrees. Wherever something is called Justice, it refers to Royal Laws of the Holy King, the Holy One, blessed be He, the King to whom all peace is His, being the Holy King in a place where two portions are held one with another, MEANING Judgment and Mercy. Therefore, it is written, "Righteousness and justice are the foundation of Your throne" (Tehilim 89:15) and they are Judgment and Mercy. For this reason, THEY ARE ordinance and Judgment. Of this, it is written, "His statutes and His Judgments (lit. 'justices') to Yisrael" (Tehilim 147:19) to Yisrael, but not to any other nation.
320. Rabbi Yosi said, when righteous men multiply in the world, it is written, "His left hand is under my head, and his right hand embraces me" (Shir Hashirim 2:6), MEANING THE RIGHT AND THE LEFT JOIN IN UNITY, ONE WITH ANOTHER. When the wicked multiply in the world, it is written, "He has drawn back His right hand from before the enemy" (Eichah 2:3), AND THE LEFT RULES WITHOUT THE RIGHT. THEN ALL JUDGMENTS ARE POURED DOWN FROM IT. Rabbi Chizkiyah said, We understand it from here, WHERE IT IS WRITTEN, "and a whisperer separates close friends" (Mishlei 16.28), meaning that the King separates from the Queen, BECAUSE OF THE EVIL MAN CALLED WHISPERER. This is the meaning of the verse, "The nakedness of your father, or the nakedness of your mother, shall you not uncover" MEANING YOU SHOULD NOT CAUSE THE UNCOVERING OF JUDGMENTS ABOVE TO THE NURTURING OF THE OTHER SIDE THROUGH WHICH A SPLIT IN THE HOLY UNION WILL OCCUR.
327. When this son, as I said, does not conduct himself to the satisfaction of the King, then there is nakedness everywhere, CAUSING THE REVELATION OF JUDGMENTS IN MALCHUT, THE SECRET OF THE UNCOVERING OF NAKEDNESS, nakedness on all sides, BOTH RIGHT AND LEFT. For the King now moves apart from the Queen, the Queen is distanced from His palace, so there is nakedness everywhere. Is this not nakedness if the King is not with the Queen, and the Queen without the King? Therefore, it is written, "The nakedness of your father, or the nakedness of your mother, shall you not uncover: she is your mother" (Vayikra 18:7), surely, DENOTING MALCHUT, and she dwells with you. Therefore, "you shall not uncover her nakedness."
348. "Nor does a fool understand this (Heb. zot)," MEANING they do not look into nor know the practices of "zot," MEANING MALCHUT REFERRED TO AS ZOT, in the world. Even though THE HOLY ONE, BLESSED BE HE, judges the world with His Judgments and PEOPLE see the Judgments of Zot, they come upon the righteous people and do not affect the guilty evildoers who transgress the words of Torah, as it is written, "When the wicked spring like grass..." (Ibid. 8). They inherit this world in all aspects and harsh penalties do not affect them, YET PEOPLE DO NOT KNOW WHY. Unless King David revealed this at the end of the verse, they would not know, as it is said, "That they shall be destroyed forever" (Ibid). HE PAYS THEM REWARD FOR THEIR GOOD DEEDS IN THIS WORLD in order to obliterate them from the World to Come. They will be THERE dust under the feet of the righteous, as it is written, "And you shall tread down the wicked; for they shall be ashes under the soles of your feet" (Malachi 3:21).
382. Rabbi Yitzchak said, "There the tribes used to go, the tribes of Yah" (Ibid. 4). Who are the tribes? HE ANSWERS: These are the twelve boundaries that spread from that large and strong tree, BEING ZEIR ANPIN, BEING THE SECRET OF FOUR SFIROT - CHESED, GVURAH, TIFERET AND MALCHUT. EACH HAS THREE COLUMNS WHICH ARE TWELVE BOUNDARIES. FROM ZEIR ANPIN, THEY ARE DRAWN TO MALCHUT, WHERE THEY ARE CALLED BY THE NAME OF TWELVE TRIBES that HE inherited from Aba and Ima. This is what is written, "The tribes of Yah," MEANING from the good testimony that the holy son gives, as it is written, "The tribes of Yah, an appointed practice (lit. 'testimony') for Yisrael," AS THE TWELVE BOUNDARIES ARE THE SECRET OF THE TESTIMONY, MEANING THE ILLUMINATION OF EDEN (CHOCHMAH). These are the deep rivers flowing from Yah (Yud Hei), WHICH ARE ABA AND IMA. It is all for the purpose "to give thanks to the name of Hashem" (Ibid. 4). THEREFORE, "for there are set thrones of Judgment, the thrones of the house of David" (Ibid. 5), in order to bequeath the Holy Kingdom to him and his sons for generations. This is the poem recited by David concerning the holy, supernal kingdom.
396. We have learned that Rabbi Yosi said: It is written, "I am Hashem" (Vayikra 18:30), MEANING I am Hashem, who will give good reward for the righteous in the World to Come. I am Hashem who will take revenge upon the wicked in the World to Come, MEANING upon those about whom it is written, "That have rebelled against Me" (Yeshayah 66:24). HE QUESTIONS: It is written, "I am Hashem," WHICH POINTS TO THE QUALITY OF MERCY and it is written, "I kill, and I make alive" (Devarim 32:39), WHICH POINTS TO THE QUALITY OF JUDGMENT. HE ANSWERS: Even though I have the quality of Mercy, the evildoers convert Me to the quality of Judgment. We have learned that Yud Hei Vav Hei Elohim is a full name. YUD HEI VAV HEI STANDS FOR MERCY AND ELOHIM FOR JUDGMENT, MEANING if they merit it, then it is Yud Hei Vav Hei. If they do not merit, it is Elohim. Rabbi Shimon said, The evildoers cause a defect above. What is the defect? It is, as we established, a real defect as explained EARLIER.
400. We have learned Rabbi Shimon said that if people would look at what is written in the Torah, they would not come to anger their Master. We have learned when harsh Judgments are stirred to descend to the world, IT IS then WRITTEN, "To a woman in the impurity of her menstrual flow..." (Vayikra 18:19). About this, it is written, "The secret of Hashem is with them that fear Him" (Tehilim 25:14). We have learned this in the Holy gathering and here I wish to reveal this secret. Here it is proper to do, MEANING HERE IS THE PLACE TO REVEAL IT.
402. We have learned that 125 kinds of impurity descended to earth joined AND HELD BY the side of the mighty serpent, and the greater 27 of them hold to the female to join with her. Woe to anyone approaching her at this time, for one who does approach her points to a defect above. With this sin, the mighty serpent above is awakened to spew poison in places where he should not, and he joins the female. The hairs of the male grow and the female is defiled. Her hair grows and her nails grow. Then harsh Judgments begin circulating in the world and everything becomes defiled. This is the essence of the verse, "Because he has defiled the sanctuary of Hashem" (Bemidbar 19:20). The sanctuary of Hashem was defiled due to sins of mankind.
403. We have learned that which is written, "And I will put enmity (Heb. ve'eivah) between you and the woman" (Beresheet 3:15). The serpent placed 24 types of defilement in the female when he joined with her, according to the numerical value of "ve'eivah," 24 types stir above and 24 below. The hairs grow and nails grow, then Judgments are awakened in the world. We have learned that when a woman wishes to purify, she needs to cut THE AMOUNT OF hair that grew from the time she became unclean and needs to cut her nails and all the filth within them.
405. Anyone who wants to, can perform witchcraft with them on people, due to these DEMONS that derive from them. He who eradicates them, MEANING BURNS THEM, is considered as if he multiplies kindness in the world so that evil Judgments are not present, and that filth will be annuled, and its nails that are marked by it, BY THAT FILTH. We have learned that one who steps by foot or shoes on the nails might be harmed. If it is so with the remnants of what was left of the refuse above, then how much more so the woman that welcomes and joins with the serpent in whom he injected his refuse. Woe to the world who will receive from her AT THIS TIME, SINCE IT RECEIVES from that refuse. "Also you shall not approach to a woman in the impurity of her menstrual flow" (Vayikra 18:19), MEANING NOT TO RECEIVE FROM MALCHUT AT THE TIME THE SERPENT JOINS HER, BECAUSE OF THE SIN OF LOWER BEINGS, AND INJECTS FILTH INTO HER.