16. This is what is written, "One shall say, I am Hashem's..." (Yeshayah 44:5). "One shall say, I am Hashem's" refers to Hananiah, WHO DECLARED THAT "HASHEM TAKES MY PART..." "And another shall call himself by the name of Jacob" (Ibid.): This is Mishael, WHO SAID, "FEAR YOU NOT, O MY SERVANT JACOB." "And another shall subscribe with his hand to Hashem, and surname himself by the name of Yisrael" (Ibid.). This is Azariah, WHO SAID, "HEAR O' YISRAEL..." At that moment, the Holy One, blessed be He, assembled His heavenly council, NAMELY THE ANGELS, and said to them, 'For which word among the words that these three uttered, should I save them?' They replied, "That they may know that You alone, whose name is Hashem, are the most high over all the earth" (Tehilim 83:19), MEANING SAVE THEM, BECAUSE THEY TRUSTED IN HASHEM.
16. הה"ד, זֶה יֺאמַר לַיְיָ' אָנִי וְגוֹ.' זֶה יֺאמַר לה' אָנִי, דָּא חֲנַנְיָה, וְזֶה יִקְרָא בְשֵׁם יַעֲקֺב, דָּא מִישָׁאֵל, וְזֶה יִכְתּוֹב יָדוֹ לַיְיָ' וּבְשֵׁם יִשְׂרָאֵל יְכַנֶּה, דָּא עֲזַרְיָה, בֵּיהּ שַׁעֲתָא כָּנַשׁ קוּדְשָׁא בְּרִיךְ הוּא פָּמַלְיָא דִּילֵיהּ, אָמַר לוֹן, בְּמַאן מִלָּה, מֵאִינּוּן מִלִּין דְּאָמְרוּ אִלֵּין תְּלָתָא, אַשְׁזִיב לוֹן. פָּתְחוּ וְאָמְרוּ, וְיֵדְעוּ כִּי אַתָּה שִׁמְךָ יְיָ' לְבַדְּךָ עֶלְיוֹן עַל כָּל הָאָרֶץ.
136. They ask ben Zoma: Is it permissible FOR US to emasculate a dog? He replies, "Neither shall you do thus in your land" (Vayikra 22:24). THE MEANING IS, you shall not do thus to anything in your land, EVEN TO A DOG, for as the world needs one thing, it needs another, MEANING THERE IS NOTHING IN THE WORLD THAT IS NOT NEEDED. Therefore, we learned that "and, behold, it was very good" (Beresheet 1:31) refers to the Angel of Death that he should not be blotted from the world, BECAUSE the world needs him. Even though it is written about him, THE ANGEL OF DEATH, "Yea, the dogs are greedy, they never have enough..." (Yeshayah 56:11). IT IS NOT GOOD that they should become extinct from the world. Everything is needed, BOTH good and bad.
136. שָׁאֲלוּ לְבֶן זוֹמָא, מַהוּ לְסָרוּסֵי כַּלְבָא. אָמַר לָהֶם, וּבְאַרְצְכֶם לֹא תַּעֲשׂוּ, כָּל שֶׁבְּאַרְצְכֶם לֹא תַּעֲשׂוּ. כְּמָה דְּאִצְטְרִיךְ עָלְמָא לְהַאי, הָכִי אִצְטְרִיךְ עָלְמָא לְהַאי. וְעַל דָּא אִתְּמַר, וְהִנֵּה טוֹב מְאֺד דָּא מַלְאָךְ הַמָּוֶת. לֵית לְבַטְּלָא לֵיהּ מִן עָלְמָא, עָלְמָא אִצְטְרִיךְ לֵיהּ, אע"ג דִּכְתִּיב בֵּיהּ, וְהַכְּלָבִים עַזֵּי נֶפֶשׁ לֹא יָדְעוּ שָׂבְעָה וְגוֹ,' לָא יִתְבַטְּלוּן מִן עָלְמָא. כֺּלָּא אִצְטְרִיךְ טוֹב וָרָע.
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.
152. בְּהַהִיא שַׁעֲתָא דְּמָטֵי לֵילְיָא, מִתְעָרִין כָּל אִינּוּן דְּמִבָּרָא לְפָרוֹכְתָּא, כְּדֵין שָׁכִיךְ כֺּלָּא, וּפִטְרָא לָא אִשְׁתְּכַח, וְדִינִין דִּלְתַּתָּא מִתְעָרִין, כֻּלְּהוּ אִתְמָנָן כַּחֲדָא, אִלֵּין עַל אִלֵּין, עַד דְּאִתְפְּלִיג לֵילְיָא. בָּתַר דְּאִתְפְּלִיג לֵילְיָא, וּמִתְכַּנְּשֵׁי כֻּלְּהוּ, אִתְמָנָא עָלַיְיהוּ חַד מְמָנָא וְכָנִישׁ לְכָל מַשִּׁרְיָין, כד"א מְאַסֵּף לְכָל הַמַּחֲנוֹת וְגוֹ,' וְאָסָף שְׁמֵיהּ, לָקֳבְלֵיהּ דִּלְתַתָּא, וּתְחוֹת יְדֵיהּ כָּל אִינּוּן סַרְכִין מְמָנָן, וּמְבַשְּׂרֵי תְּהִלּוֹת.
153. This goes on until morning. When morning arrives, the youth rises, METATRON, who is nurtured at the breast of his mother, MALCHUT, to cleanse them, NAMELY THE ANGELS OF THE NIGHT, and he comes in to serve. The early morning is a period of goodwill when the Queen talks with the King, NAMELY ZEIR ANPIN. The King extends from Himself a single thread of blessings, NAMELY CHASSADIM, and spreads over the Queen and those allied with her, NAMELY those that toil in Torah at midnight.
153. עַד דְּאָתֵי צַפְרָא, כֵּיוָן דְּאָתֵי צַפְרָא, קָם הַהוּא נַעַ"ר, יוֹנֵק מִשְּׁדֵי אִמֵּיהּ, לְדַכְּאָה לְהוּ, וְעָאל לְשַׁמְּשָׁא. כַּד אִתְּעַר בֺּקֶר, כְּדֵין הִיא שַׁעֲתָא דְּרַעֲוָא, דְּאִשְׁתָּעֵי מַטְרוֹנִיתָא בְּמַלְכָּא, וּמַלְכָּא מָשִׁיךְ מִנֵּיהּ חַד חוּטָא דְּבִרְכָּאן וּפָרִיס עַל מַטְרוֹנִיתָא, וְעַל אִינּוּן דְּמִזְדַוְּוגֵי לֵהּ. מַאן אִינּוּן דְּמִזְדַוְּוגֵי עִמֵּהּ. אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא בְּלֵילְיָא, כַּד אִתְפְּלַג.
219. Come and see: When the holy souls come from above downwards and the pious of the world draw them from the King and the Queen, NAMELY FROM THE UNION OF MALE AND FEMALE, there are few THAT MERIT it, that at the exact moment when they descend TO EARTH, they are standing AND SERVING before the King, who pleases to look at it. AFTERWARDS, IT DESCENDS INTO THE WORLD. When the Holy One, blessed be He, blew the breath INTO EVERY SINGLE SOUL AND into every angel in Heaven, all the hosts were created and stood complete, as we have established. This is what the verse says, "And all the hosts of them by the breath of His mouth" (Tehilim 33:6). Among THE SOULS, there are those that remain STANDING BEFORE THE HOLY ONE, BLESSED BE HE, AS MENTIONED, until the Holy One, blessed be He, causes them to descend.
219. תָּא חֲזֵי, בְּשַׁעֲתָא דְּאַתְיָין נִשְׁמָתִין קַדִישִׁין מֵעֵילָּא לְתַתָּא, וְאִינּוּן זַכָּאֵי עָלְמָא, מְשַׁלְּפֵי לְהוּ מִמַּלְכָּא וּמַטְרוֹנִיתָא, זְעִירִין אִינּוּן, דִּבְהַהוּא שַׁעֲתָא דְּנָחִית, קַיְּימָא קָמֵי מַלְכָּא, וּרְעוּתָא דְּמַלְכָּא לְאִסְתַּכְּלָא בָּהּ, כְּמָה דְּאוֹקִימְנָא, בְּשַׁעֲתָא דְּנָשַׁב קוּדְשָׁא בְּרִיךְ הוּא רוּחָא בְּכָל חֵילָא וְחֵילָא דִּשְׁמַיָּא, כֻּלְּהוּ חַיָּילִין אִתְעָבִידוּ, וְקַיְימֵי בְּקִיּוּמַיְיהוּ, הה"ד וּבְרוּחַ פִּיו כָּל צְבָאָם. וּמִנַּיְיהוּ אִתְעַכְּבוּ עַד דְּקוּדְשָׁא בְּרִיךְ הוּא אָחִית לְהוּ לְתַתָּא.
220. We have learned that from the day the world was created, THE SOULS OF THE GREAT PIOUS ONES have stood before the Holy One, blessed be He, held back IN HIS PRESENCE. THE HOLY ONE, BLESSED BE HE, WATCHES THEM until the time arrives to send them below, MEANING TO BECOME CLOTHED WITH A BODY, and they rule above and below. Thus the verse, "As Hashem the Elohim of Yisrael lives, before whom I stood." It doesn't say, 'I stand,' but "I stood," MEANING BEFORE DESCENDING TO THIS WORLD. Afterwards, he returned to his place IN HEAVEN and entered his chamber. Other SOULS do not ASCEND TO THEIR PLACE until they die. This is because they never stood earlier BEFORE THE HOLY ONE, BLESSED BE HE, ON THAT LEVEL of the others, NAMELY ENOCH AND ELIJAH THAT MERITED TO ASCEND TO THEIR PLACE WHEN STILL ALIVE. For this reason, Elijah became a messenger and angel above, AND ENOCH TOO. And these were those that clung most to the King, MEANING MORE THAN AN ANGEL.
220. וְתָאנָא, מִיּוֹמָא דְּאִתְבְּרֵי עָלְמָא, קַיְימֵי קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, וְאִתְעַכָּבוּ עַד דְּמָטָא זִמְנָא לְאַחֲתָא לוֹן בְּאַרְעָא, וְאִלֵּין שְׁלִיטוּ לְעֵילָּא וְתַתָּא, הה"ד חַי יְיָ' אֲשֶׁר עָמַדְתִּי לְפָנָיו, אֲשֶׁר אֲנִי עוֹמֵד לָא כְּתִיב, אֶלָּא אֲשֶׁר עָמַדְתִּי. לְבָתַר אַהְדָר לְאַתְרֵיהּ, וְסָלִיק לְאִדָּרֵיהּ, וְאִינּוּן אָחֳרָנִין לָא סַלְּקִין עַד דִּימוּתוּן. בְּגִין דְּלָא קַיְימוּ קוֹדֶם לָכֵן כְּאִינּוּן אָחֳרָנִין. וּבְגִין כַּךְ אֵלִיָּהוּ אִתְעָבֵיד שְׁלִיחָא, מַלְאָכָא לְעֵילָּא, וְאִלֵּין דְּמִתְדַּבְּקָן יַתִיר לְמַלְכָּא.
221. I found in the book of Adam that all Holy Spirits above, MEANING ANGELS, do the mission OF THE HOLY ONE, BLESSED BE HE, and all come from one place. The souls of the righteous COME from two levels joined into one. Therefore, they ascend higher THAN ANGELS and their levels are greater THAN ANGELS. This is so. All those that were hidden there went down and up during their lifetime, such as Enoch, who did not die. We have already established this matter regarding Enoch and Elijah.
221. אַשְׁכַּחְנָא בְּסִפְרָא דְּאָדָם קַדְמָאָה דְּכָל רוּחִין קַדִישִׁין דִּלְעֵילָּא, עָבְדִין שְׁלִיחוּתָא, וְכֻלְּהוּ אַתְיָין מֵאֲתַר חַד. דְּנִשְׁמָתְהוֹן דְּצַדִיקַיָּיא מִתְּרֵי דַּרְגִּין דִּכְלִילָן בְּחַד, וּבְגִין כַּךְ סַלְּקִין יַתִיר, וְדַרְגֵּיהוֹן יַתִיר, וְהָכִי הוּא. וְכָל אִינּוּן דַּהֲווֹ טְמִירִין תַּמָּן, נַחְתּוּ וּסְלִיקוּ בְּחַיֵּיהוֹן, כְּגוֹן חֲנוֹךְ דְּלָא אִשְׁתְּכַח בֵּיהּ מִיתָה. וְהָא אוֹקִימְנָא מִלָּה דָּא, בַּחֲנוֹךְ וְאֵלִיָּהוּ.
264. When the world needs mercy, the living go and inform the Nefashot (Heb. plural) of the righteous, and weep on their graves. Those who are worthy to inform the righteous men: what is the reason THEY ARE WORTHY? BECAUSE they concentrate on clinging to Nefesh with Nefesh; then the Nefashot of the righteous awaken, assemble, fly to the slumberers of Hebron, inform them of the distress of the world, and they all ascend to the door of the Garden of Eden to inform the Ruach. These Ruchot (Heb. plural) that are adorned in the Garden of Eden, with celestial angels going among them, all inform the Neshamah, the Neshamah informs the Holy One, blessed be He, and all beg for mercy for the living. And the Holy One, blessed be He, shows Mercy to the world on their behalf. This is what Solomon meant in, "So I praised the dead that are already dead."
264. וּבְשַׁעֲתָא דְּאִצְטְרִיךְ עָלְמָא רַחֲמֵי, וְחַיָיא אַזְלֵי וּמוֹדָעֵי לְהוּ לְנַפְשַׁיְיהוּ, דְּצַדִּיקַיָּיא, וּבָכָאן עַל קִבְרַיְיהוּ, אִינּוּן דְּאִתְחָזוֹ לְאוֹדָעָא לְהוּ. מ"ט. דְּשַׁוְיָין רְעוּתָא דִּלְהוֹן לְאִתְדַּבְּקָא נַפְשָׁא בְּנַפְשָׁא, כְּדֵין אִתְּעָרִין נַפְשַׁיְיהוּ דְּצַדִּיקַיָּיא, וּמִתְכַּנְּפֵי וְאַזְלִין וְשָׁאטִין לִדְמִיכֵי חֶבְרוֹן, וּמוֹדִיעֵי לְהוּ צַעֲרָא דְּעָלְמָא. וְכֻלְּהוּ עָאלִין בְּהַהוּא פִּתְחָא דג"ע, וּמוֹדִיעֵי לְרוּחַ. וְאִינּוּן רוּחִין דְּמִתְעַטְּרָן בג"ע, מַלְאֲכֵי עִלָּאִין אַזְלֵי בֵּינַיְיהוּ. וְכֻלְּהוּ מוֹדִיעִין לַנְשָׁמָה. וּנְשָׁמָה אוֹדָעַת לְקוּדְשָׁא בְּרִיךְ הוּא, וְכֻלְּהוּ בָּעָאן רַחֲמֵי עַל חַיִּין, וְחָס קוּדְשָׁא בְּרִיךְ הוּא עַל עָלְמָא בְּגִינֵיהוֹן. וְעַל דָּא אָמַר שְׁלֹמֺה, וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים שֶׁכְּבָר מֵתוּ וְגוֹ.'
265. Rabbi Chiya said: I wonder if anyone knows how to notify the deceased besides us. Rabbi Aba replied: The pain THAT PEOPLE SUFFER, informs them. The Torah informs them. At the time when no one has knowledge, NAMELY HOW TO ALERT THE SOULS OF THE RIGHTEOUS MEN, they bring out a scroll of Torah near the graves and the souls are awakened wondering as to what reason the Torah appears exiled at this place. Then THE ANGEL Dumah informs them.
265. אָמַר ר' חִיָּיא, תַּוַּוהְנָא אִי אִית מַאן דְּיָדַע לְאוֹדָעָא לְהוּ לְמֵתַיָּיא, בַּר אֲנָן. אָמַר רִבִּי אַבָּא, צַעֲרָא מוֹדְעָא לְהוּ. אוֹרַיְיתָא מוֹדְעָא לְהוּ. דְּהָא בְּשַׁעֲתָא דְּלֵית מַאן דְּיָדַע בְּהַאי, אַפְקֵי אוֹרַיְיתָא סָמוּךְ לְקִבְרִי, וְאִינּוּן מִתְעָרֵי, עַל אוֹרַיְיתָא עַל מַה אִתְגַּלְיָיא לְהַהוּא אֲתַר, כְּדֵין דּוּמָה אוֹדַע לְהוֹן.
303. Come and see: The first subject of the Torah we give to children is the Alphabet. This is a matter that mankind cannot comprehend, nor can it rise in their minds, not to mention saying it with their mouths. Even supernal angels and the most sublime cannot comprehend it, as these matters are the mysteries of the Holy Name. There are 14,050,000 worlds dependent upon the stroke of the Aleph א, MEANING THE STROKE OF THE UPPER YUD OF THE ALEPH, and 72 holy names are engraved in the impressed letters in them. The high and low beings; heaven, earth and the seat of glory of the King - are hanging from one side to the other side, MEANING FROM THE UPPER STROKE TO THE LOWER STROKE of the expansion of the Aleph. They sustain all the worlds and are the supports of the upper and lower beings within the secret of wisdom.
303. וְתָא חֲזֵי, מִלָּה קַדְמָאָה דְּאוֹרַיְיתָא, דְּיָהֲבִין לִינוֹקֵי, אָלֶ"ף בֵּי"ת, דָּא מִלָּה דְּלָא יַכְלִין בְּנֵי עָלְמָא לְאַדְבְּקָא בְּסוּכְלְתָנוּ, וּלְסַלְּקָא לֵיהּ בִּרְעוּתָא, וכ"ש לְמַלְּלָא בְּפוּמֵיהוֹן. וַאֲפִילּוּ מַלְאֲכֵי עִלָּאֵי, וְעִלָאֵי דְּעִלָאֵי, לָא יַכְלִין לְאַדְבְּקָא, בְּגִין דְּאִינּוּן סְתִימִין דִּשְׁמָא קַדִּישָׁא. וַאֲלַף וְאַרְבַּע מְאָה וַחֲמֵשׁ רִבְּבָן דְּעָלְמִין, כֻּלְּהוּ תַלְיָין בְּקוּצָא דְּאַלֶ"ף, וְשַׁבְעִין וּתְרֵין שְׁמָהָן קַדִישִׁין גְלִיפִין בְּאַתְווֹי רְשִׁימִין, דְּקַיְימוּ בְּהוּ עִלָּאֵי וְתַתָּאֵי, שְׁמַיָא וְאַרְעָא, וְכוּרְסְיָיא יְקָרָא דְּמַלְכָּא, תַּלְיָין מִסִּטְרָא חֲדָא לְסִטְרָא חֲדָא, דִּפְשִׁיטוּתָא דְּאָלֶף, קִיוּמָא דְּעָלְמִין כֻּלְּהוּ, וְסַמְכִין דְּעִלָּאִין וְתַתָּאִין בְּרָזָא דְּחָכְמְתָא.
350. We have learned that all these eyes of Hashem, THE ANGELS OF PROVIDENCE, go and roam throughout the world to learn of the actions of men. They raise their eyes and all look at the face of that person, see him, and open their mouths: Woe, woe, woe to him in this world and woe to him in the World to Come. Remove yourselves from around him, as his face testifies that the spirit of defilement rests upon him. THIS IS THE ESSENCE OF THE VERSE, "BEARS WITNESS TO MY FACE," AS THE LEANNESS TESTIFIES TO HIS FACE. All these days, that mark testifies on his face. If he begets a son, he draws upon him the spirit of defilement. Such are the evildoers of the world, insolent people, whose Master allows them to stay in this world in order to vanquish them in the World to Come.
350. וְתָאנָא, כָּל אִינּוּן עֵינֵי יְיָ,' דְּאַזְלִין וְשָׁאטִין בְּעָלְמָא לְמִנְדַּע אוֹרְחוֹי דִּבְנֵי נָשָׁא, כֻּלְּהוֹן זַקְפִין עַיְינִין, וּמִסְתַּכְּלִין בְּאַנְפּוֹי דְּהַהוּא ב"נ, וְחָמָאן לְהוּ, וְכֻלְּהוּ פַּתְחִין עָלֵיהּ וַוי' וַוי. וַוי לֵיהּ בְּהַאי עָלְמָא, וַוי לֵיהּ בְּעָלְמָא דְּאָתֵי. אִסְתְּלָקוּ מִסּוֹחֲרָנֵיהּ דִּפְלַנְיָא, דְּהָא סַהֲדוּתָא בְּאַנְפּוֹי, וְרוּחָא דִּמְסָאֲבָא שַׁרְיָא עֲלוֹי. וְכָל אִינּוּן יוֹמִין דְּאִשְׁתְּכַח רְשִׁימוּ בְּאַנְפּוֹי לְסַהֲדוּתָא, אִי אוֹלִיד בַּר, אַשְׁלִיף לֵיהּ רוּחָא מִסִּטְרָא דִּמְסָאֲבָא. וְאִלֵּין אִינּוּן חַיָּיבֵי דָּרָא, תַּקִיפֵי אַנְפִּין, דְּמָארֵיהוֹן שָׁבִיק לוֹן בְּהַאי עָלְמָא, לְשֵׁיצָאָה לְהוּ בְּעָלְמָא דְּאָתֵי.
359. We have learned that when Adam descended with the supernal image, a holy form, and those on high and below saw him, they approached him and crowned him ruler over this world. Later, when the serpent came upon Eve, it injected its filth in her. Following this, she gave birth to Cain; SHE DELIVERED CAIN FROM THE FILTH OF THE SERPENT. From that genealogy were the subsequent generations of the world's evildoers and the habitations of demons and spirits come from there and his side. For this reason, all spirits and demons in the world are partly of people below and partly of the angels on high, AS THEY ARE BORN HALF FROM THE FILTH OF THE SERPENT, UPON IT WHICH THE ANGEL SAMAEL RODE. THEREFORE, HALF STEM FROM THE ANGELS. THEIR OTHER HALF IS HUMAN, BECAUSE THEY WERE BORN FROM CAIN WHO WAS HUMAN. These other DEMONS born from Adam THROUGH TWO FEMALE SPIRITS, AS MENTIONED ABOVE, are all similar as they stem half from below and half from above.
359. וְתָאנָא, בְּשַׁעֲתָא דְּנָחַת אָדָם בְּדִיּוּקְנָא עִלָּאָה, בְּדִיּוּקְנָא קַדִּישָׁא, וְחָמוּ לֵיהּ עִלָּאֵי וְתַתָּאֵי, כֻּלְּהוּ קְרִיבוּ גַּבֵּיהּ, וְאַמְלְכוּהוּ עַל הַאי עָלְמָא. בָּתַר דְּאָתָא חִוְיָא עַל חַוָּה, וְאָטִיל בָּהּ זוּהֲמָא, לְבָתַר אוֹלִידַת קַיִן. מִתַּמָּן נִתְיַיחֲסוּ כָּל דָּרִין חַיָּיבִין דְּעָלְמָא. וּמָדוֹרָא דְּשֵׁדִין וְרוּחִין, מִתַּמָּן אִשְׁתְּכָחוּ, וּמִסִּטְרוֹי. וּבְגִּינֵי כַּךְ כָּל רוּחִין וְשֵׁדִין, פַּלְגּוּתָא אִית בְּהוּ מִבְּנֵי נָשָׁא דִּלְתַתָּא, וּפַלְגּוּתָא מִמַּלְאֲכֵי עִלָּאֵי דִּלְעֵילָּא. וְכֵן כַּד אִתְיְילִידוּ מֵאָדָם אִינּוּן אָחֳרָנִין, כֻּלְּהוּ אִשְׁתְּכָחוּ כְּהַאי גַּוְונָא, פַּלְגוּ מִתַּתָּאֵי, וּפַלְגּוּ מֵעִלָּאֵי.
363. For this reason, the Torah warns people, "You shall therefore sanctify yourselves, and you shall be holy" (Vayikra 11:44). Surely, if a man is holy, he need not fear LILIT. Then the Holy One, blessed be He, designates these three holy angels which we spoke about, and they guard that child, so she cannot harm him. This is the meaning of the verse, "No evil shall befall you, nor shall any come near your dwelling" (Tehilim 91:10). For what reason is it that "no evil shall befall you?" "For He shall give His angels charge over you" (Ibid. 11) and, "Because he has set his delight upon Me, therefore will I deliver him" (Ibid. 14).
363. בְּגִינֵי כַּךְ אוֹרַיְיתָא אַזְהֲרַת לְהוּ לִבְנֵי נָשָׁא, וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים וַדַּאי. אִי אִשְׁתְּכַח ב"נ קַדִּישָׁא, לָא מִסְתָּפֵי מִינָּהּ, דִּכְדֵין זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאִלֵּין ג' מַלְאֲכִין קַדִּישִׁין דְּאַמָרָן, וְנַטְרִין לֵיהּ לְהַהוּא רַבְיָיא, וְהִיא לָא יַכְלָא לְאַבְאָשָׁא לֵיהּ, הה"ד לֹא תְאוּנֶּה אֵלֶיךָ רָעָה וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ. מַאי טַעֲמָא לֹא תְאוּנֶּה אֵלֶיךָ רָעָה. בְּגִין כִּי מַלְאָכָיו יְצַוֶּה לָּךְ, וּכְתִיב כִּי בִי חָשַׁק וַאֲפַלְּטֵהוּ.
388. Seven complete weeks, MEANING SEVEN SFIROT OF MALCHUT THAT IS CALLED SHABBAT, WHEN THEY ARE COMPLETED, are expressed by seventy letters OF THE NAME OF AYIN-BET (72). THE MAIN BODY IS SEVENTY, AND TWO EXTRA ARE THE SECRET OF WITNESSES OR SCRIBES. HE EXPLAINS HIS WORDS: When the 72 ascended, they ascended by the letters Vav, DENOTING ZEIR ANPIN, IN ITS CHESED, GVURAH AND TIFERET, which are listed in the portion of Beshalach in the verses, "And the angel...removed...and it came... And Moses stretched out" (Shemot 14:19-21). When the Shechinah receives FROM ZEIR ANPIN and the seven impressions are stamped on Her BY HIM, NAMELY SEVEN COMPLETE SFIROT, THEN seventy imprinted letters OF THE NAME AYIN-BET rise from Her. We have learned that the letters OF THE NAME AYIN-BET ascended through certain marks and hidden ways KNOWN only to truly righteous men, pillars of the world.
388. שְׁבַע שַׁבָתִּין שְׁלֵימִין, מִתְפָּרְשִׁין בְּשַׁבְעִין אַתְוָון. שַׁבְעִין וּתְרֵין אִסְתְּלָקוּ, וְאִסְתְּלָּקוּ בְּאוֹת ו,' רְשִׁימָן בפ' וַיְהִי בְּשַׁלַּח פַּרְעֺה בַּקְרָא וַיִּסַּע וַיָּבֺא וַיֵּט. כַּד נַטְלַת שְׁכִינְתָּא, וְז' רְשִׁימִין אִתְרְשִׁימוּ בֵּיהּ, שִׁבְעִין אִסְתְּלָקוּ מִנֵּיהּ, בְּאַתְוָון רְשִׁימִין. תָּאנָא, אִסְתְּלָקוּ אַתְוָון בִּרְשִׁימִין יְדִיעָן, וְאָרְחִין סְתִימִין, בַּר לְזַכָּאֵי קְשׁוֹט, סַמְכֵי עָלְמָא.
391. Happy are the righteous in both this world and the World to Come, as the Holy One, blessed be He, desires to honor them and reveals to them esoteric matters concerning His Holy Name that He did not even reveal to holy supernal ANGELS. Therefore, Moses was able to be adorned even among the holy ANGELS, and they were unable to approach him as if he were a burning fire and flaming hot coals. THE REASON WAS THAT HE MENTIONED THE HOLY NAMES THAT THE ANGELS DID NOT KNOW. Were it not for that, what did Moses have THAT HE WOULD BE ABLE to stand among them? Blessed was Moses' lot that when the Holy One, blessed be He, began to speak with him, he wanted to know His Holy Name, both the concealed and revealed, each one properly. Then he united and knew more than all mankind.
391. זַכָּאִין אִינּוּן צַדִּיקַיָּיא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי, דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִּיקָרֵיהוֹן, וּמְגַּלֵי לְהוֹן רָזִין עִלָּאִין דִּשְׁמֵיהּ קַדִּישָׁא, דְּלָא גַּלֵּי לְעִלָּאִין קַדִּישִׁין, וְעַ"ד יָכִיל מֺשֶׁה, לְאִתְעַטְּרָא בֵּינֵי קַדִּישִׁין, וְכֻלְּהוּ לָא יַכְלֵי לְמִקְרַב בַּהֲדֵיהּ, כְּנוּרָא יָקִידְתָּא, וְגוּמְרֵי דְּאֶשָּׁא. דְּאִי לָאו הָכִי, מַאן הֲוָה לֵיהּ לְמֺשֶׁה, לְמֵיקָם בֵּינַיְיהוּ. אֶלָּא זַכָּאָה חוּלָקָא דְּמֺשֶׁה, דְּהָא כַּד שָׁארִי לְמַלְּלָא עִמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא, בָּעָא לְמִנְדַּע שְׁמֵיהּ קַדִּישָׁא, סָתִים וְגַלְיָא, בְּכָל חַד וְחַד כַּדְקָא חֲזֵי, וּכְדֵין אַדְבַּק וְיָדַע יַתִּיר מִכָּל בְּנֵי עָלְמָא.
392. Come and see: At the time Moses ascended the cloud and entered among the holy ANGELS, one angel, by the name Kemuel, came to him in a flame of fire with burning eyes and flaming wings, and wanted to swallow him. Then Moses mentioned one Holy Name which was engraven with twelve letters. He trembled and shook, and Moses was thus able to ascend among them. So happened with each one. Blessed is his lot. We discussed this earlier.
392. תָּא חֲזֵי, בְּשַׁעֲתָא דְּסָלִיק מֺשֶׁה גּוֹ עֲנָנָא יַקִּירָא, עָאל בֵּינֵי קַדִּישִׁין. פָּגַע בֵּיהּ חַד מַלְאָכָא בְּשַׁלְהוֹבֵי נוּרָא, בְּעַיְינִין מְלַהֲטָן, וְגַדְפּוֹי מוֹקְדָן, בָּעָא לְשַׁאֲפָא לֵיהּ בְּגַוֵּויהּ. וְהַהוּא מַלְאָכָא קְמוּאֵ"ל שְׁמֵיהּ, כְּדֵין אַדְכַּר מֺשֶׁה חַד שְׁמָא קַדִּישָׁא. דַּהֲוָה גָּלִיף בִּתְרֵיסַר אַתְוָון, וְאִזְדַּעְזָע וְאִתְרְגַשׁ, עַד דְּסָלִיק מֺשֶׁה בֵּינַיְיהוּ. וְכֵן לְכָל חַד וְחַד, זַכָּאָה חוּלָקֵיהּ וְהָא אוֹקִימְנָא מִלֵי.