41. Rabbi Shimon said: We have ascertained that something in its due season IS EXCELLENT. This is sure. At this point, the Holy One, blessed be He, came to warn Aaron not to err with the same sin with which his sons erred. This due season is well known TO BE MALCHUT. For this reason, he must not err by joining a different time to the King. This is the meaning of the verse, "That he come not at all times into the holy place." Even when he will see that the time is given over to another, NAMELY THE OTHER SIDE, to run the world, IT SHOULD BE given over to its hands in order to enjoin and bring the world near to holiness, as I and My Name are one, SINCE EVEN THE OTHER SIDE SERVES ONLY ME. For this reason, "that he come not at all times (or: 'with every time') into the holy place." If he wishes to know with what he should approach, the answer is with zot (Eng. 'this' fem.), WHICH IS MALCHUT OF HOLINESS, "With this (Heb. zot fem.) shall Aaron come into the holy place" (Vayikra 16:3). This zot is the time that holds to My name through Yud, WHICH IS YESOD, that is imprinted in My name AND WITH IT he may come into the holy place, not at all times, but "he comes not at all times."

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.

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.

126. Come and see what is written, "But he set his face toward the wilderness" (Ibid. 1) for the purpose of arousing the force that rules there, NAMELY THE OTHER SIDE, so it should come slandering and denouncing Yisrael. It is written of the priests, "He that has a good eye shall be blessed," as he is ready for this and the blessing prevails where he aims his eyes. As a result, we have learned that a person should turn away even from one hundred ways and avoid meeting someone who has an evil eye.

132. Rabbi Shimon said, "And Jacob said to Rivkah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man" (Beresheet 27:11). What is this statement hinting at? Surely, Esau was a hairy (Heb. sa'ir) man, of him that is called goat (Heb. seir), WHICH IS THE OTHER SIDE, as it comes from the same aspect. "And I am a smooth (Heb. chalak) man," MEANING a man WHO WAS GIVEN (HEB. NECHELAK) from what He allotted (Heb. chalak) to the ministers of the other nations, as it is written, "Which Hashem your Elohim has allotted to all the nations" (Devarim 4:19) and, "For Hashem's portion (Hbe. chelek) is His people" (Devarim 32:9). Furthermore, "a smooth man" MEANS the two goats WERE PARTED and there remained one PORTION, which the priest divided (Heb. chilek). One went to the portion OF JACOB and one for the Holy One, blessed be He. Why? In order that THE GOAT carry upon its shoulders all Jacob's sins, as it is written, "And the goat shall bear upon it all their iniquities (Heb. avonotam)" (Vaykira 16:22). THESE COMPRISE THE LETTERS, Avonot (Eng. 'sins') tam (lit. 'a perfect man'), REFERRING TO THE SINS OF JACOB KNOWN AS THE PERFECT MAN.

134. Ra'aya Meheimna (the Faithful Shepherd). It is commanded that the High Priest should perform the service of that day as need be, and should dispatch the goat to Azazel. The secret is as you said, in order THAT THE OTHER SIDE be separated from the Holy Nation and not make demands for their sins before the King. He should not accuse them, as he has neither strength nor authority but when anger is intensified above. With this gift OF THE GOAT TO AZAZEL, he is then converted to be their guardian. As a result he is banished from before the King. We established that this is so, because he represents the end of all flesh.

135. The Holy Nation gives to him what is needed for him, NAMELY a goat (Heb. seir). This is the secret of "Behold, Esau my brother is a hairy (Heb. sa'ir) man" (Beresheet 27:11), AS HE IS AN ASPECT OF THE OTHER SIDE. IT CONTAINS MALE AND FEMALE CHARACTERISTICS, and just as in the side of holiness there is male and female, so too in the side of defilement there exist a male and female. A popular saying goes like this: Throw a bone to a dog and he will lick the dust off your feet; HERE ALSO, WE GIVE TO THE OTHER SIDE A GOAT AND HE IS CONVERTED TO BE A DEFENDER.

138. It is written, "And confess over him all the iniquities of the children of Yisrael" (Vayikra 16:21) and "the goat shall bear upon it all their iniquities" (Ibid. 22). When THE OTHER SIDE sees this goat, his desire towards it IS AROUSED to be with it, and he does not know which of the sins the goat took upon himself. He then returns to Yisrael and sees that they are free and clear of sins and blemishes, as all sins are upon the head of the goat. He ascends and praises them before the Holy One, blessed be He. The Holy One, blessed be He, pays attention to the testimony of the accuser and, since His desire is to have mercy on His people, He extends mercy to Yisrael even though He is aware of all that transpired.

230. We have learned that one day the friends were walking with Rabbi Shimon. Rabbi Shimon said, I see all nations are higher above and Yisrael are below all. Why? It is because the King has dismissed the Queen from Him, and invited a maid in her stead, as the verse says, "For three things the earth is disquieted...for a slave when he becomes king...and a handmaid that is heir to her mistress" (Mishlei 30:21-23). Who is this handmaid? She is the foreign kingdom OF THE OTHER SIDE, whose firstborn Hashem smote in Egypt, as it is written, "Even to the firstborn of the maidservant that is behind the mill" (Shemot 11:5). At first, she used to sit behind the millstone, but now she is "a handmaid that is heir to her mistress." INSTEAD OF EXTENDING HER ABUNDANCE TO HOLY MALCHUT, THIS MAID OF THE OTHER SIDE TAKES ALL THE ABUNDANCE AND EXTENDS IT TO THE NATIONS THAT ARE FROM HER SIDE.

232. About this, it is written, "Humble, and riding upon an donkey" (Ibid.), as he was poor at first "and riding upon an donkey." As we have established, it refers to the lower crowns of the idolatrous nations, the firstborn of which Hashem killed in Egypt, AS THEY ARE CONSIDERED "AN DONKEY." This is the meaning of, "And all the firstborn of cattle" (Shemot 11:5). We have established this matter so to speak with "just and victorious" MEANING that he is more VICTORIOUS than anyone. Until now, the Righteous, NAMELY YESOD, resided without righteousness, DENOTING MALCHUT. Now that THE RIGHTEOUS AND RIGHTEOUSNESS are joined, he is "just and victorious," because he NO LONGER dwells in the Other Side. We have learned that "the righteous perishes (lit. 'is lost'), and no man lays it to heart" (Yeshayah 57:1). This verse is complicated. IT READS "lost" when it should be written 'is lost.' So what is the meaning of "lost?" HE ANSWERS: He really lost. What did he lose? The Queen - and he joined another place called maid.

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.

252. Rabbi Chiya said the last of these lower unholy Sfirot is that which is mentioned in the verse, "Or one who inquires of the dead" (Devarim 18:11). This is the tenth of all THE SFIROT, NAMELY MALCHUT OF OTHER SIDE. THERE ARE TEN TYPES OF SORCERY IN THE VERSE CORRESPONDING TO THE TEN SFIROT OF THE OTHER SIDE. According to what we have learned, Rabbi Yitzchak said: The souls of evildoers THAT DIED are the demons of the world, AND ABOUT THEM, THE VERSE DESCRIBES "WHO INQUIRES OF THE DEAD."

284. Also here, "I will send you a kid from the flock." We established WHAT IS MEANT BY A KID IN, "You shall not boil a kid" (Shemot 34:26). IT REFERS TO THE OTHER SIDE THAT NURSES FROM MALCHUT BEFORE SHE IS PURIFIED, and all these stem from the firstborn of cattle. Therefore, it is not written: 'I will give,' but "I will send," MEANING I will expel and send it away so it shall not be in my palace.

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.

290. "After the doings of the land of Egypt:" Rabbi Chiya said, "That it might take hold of the ends of the earth, that the wicked might be shaken out of it" (Iyov 38:13). We have learned that the Holy One, blessed be He, in the future will cleanse His land, MALCHUT, from all the defilement of the idolatrous nations that defiled it, just as one takes hold of a garment and shakes out from it all the filth, referring to all THE WICKED buried in the Holy Land. SO HE WILL SHAKE OUT THE LAND in order to cast them out and IN ORDER to purify the Holy Land, DENOTING MALCHUT, from the Other Side. It is as if it was sustaining the other ministers of the nations, from whom it received defilement in order to guide them. And He will cleanse it and remove THE MINISTERS OF THE NATIONS to the outside.

293. We have learned that when Rav Hamnuna Saba (the elder) ascended there, THE HOLY LAND, he had with him twelve members of his Yeshiva students. He said to them: If I go this way, it is not for my own sake that I do so but to return the pledge to its owner. We have learned that all those who did not merit this, TO LIVE IN THE HOLY LAND, during their lifetime must return the Master's pledge to another, NAMELY THE SOUL THAT WAS GIVEN TO THEM, TO THE OTHER SIDE.

319. And the Holy One, blessed be He, praises the Congregation of Yisrael like a rose, and we have already explained why HE PRAISED HER as a rose. Rabbi Yehuda said: When righteous men increase in the world, the Congregation of Yisrael, DENOTING MALCHUT, raises good fragrance BEING THE SECRET OF THE ILLUMINATION OF CHOCHMAH THAT SHINES FROM BELOW UPWARD AS FRAGRANCE, and is blessed WITH CHASSADIM from the Holy King, and her face shines. But when the wicked increase in the world, it is as if the Congregation of Yisrael does not raise up the good fragrance, and tastes from the bitter FEEDING of the Other Side. Then it is written, "And cast down from heaven (to) earth..." (Eichah 2:1), MEANING THE COUPLING OF ZEIR ANPIN CALLED HEAVEN AND MALCHUT CALLED EARTH HAS BEEN DISBANDED, and her face is dark.

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.

335. Then the Vav and Yud draw one towards the other. THE YUD, BEING THE HEAD OF YESOD, IS DRAWN TO THE VAV, ZEIR ANPIN, AND SEPARATES FROM MALCHUT. The upper Hei OF YUD HEI VAV HEI, BEING BINAH, pours its sources to the Other Side, and no blessings abound, because no Male and Female are present, ZEIR ANPIN AND MALCHUT, and they do not dwell together. Then "He shall mightily roar because of His habitation" (Yirmeyah 25:30), MALCHUT. Rabbi Shimon wept and Rabbi Elazar wept. Rabbi Elazar said: There is a lament placed in my heart on one side and a joy in my heart on the other, as I have heard words that I never heard until now. How blessed is my lot.

406. Rabbi Shimon said: The Holy One, blessed be He, said, 'Bring atonement before Me on the New Moon,' BECAUSE I HAVE REDUCED THE MOON, MALCHUT. "Before Me" surely MEANS ON MY BEHALF, in order to remove the serpent FROM NURSING FROM MALCHUT, and to perfume the one who needs to, NAMELY MALCHUT. "Before (lit. 'upon') Me" TO BE EXPLAINED, as "Serafim stood above him" (Yeshayah 6:2), WHICH DOES NOT MEAN OVER HIM, HEAVEN FORBID, BUT FOR HIS SAKE AND FOR HIS GLORY. HERE TOO, "UPON ME" IS TO BE EXPLAINED AS 'FOR MY SAKE.' Therefore, it is written regarding Korah, "Who are gathered together are against (lit. 'upon') Hashem" (Bemidbar 16:11), WHICH ALSO MEANS "FOR HASHEM," MEANING for them, BECAUSE OF THE SIN OF KORAH AND HIS CONGREGATION, someone was awakened from their side, MEANING THE OTHER SIDE, TO BLEMISH HASHEM. Also here, "Bring before Me your atonement" upon Me literally, MEANING FOR MY SAKE AND FOR ME, in order that MALCHUT will have fragrance and the serpent will pass from her and not be found where it dwelt, MEANING IN A PLACE OF LACK DUE TO THE DIMINISHED MOON. What is all this for? Because I reduced the moon, NAMELY MALCHUT, and he who should not has sway over her. Hence, "also you shall not approach to a woman in the impurity of her menstrual flow" (Vayikra 18:19), AS IN THE ADJACENT PARAGRAPH.