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.
134. (רעיא מהימנא) פִּקּוּדָא דָּא, לְמִפְלַח כַּהֲנָא רַבָּא פּוּלְחָנָא דְּהַהוּא יוֹמָא כְּמָה דְּאִצְטְרִיךְ, וּלְמִשְׁלַח שָׂעִיר לַעֲזָאזֵל. רָזָא דָּא כד"א, בְּגִין לְאִתְפָּרְשָׁא מֵעַמָּא קַדִּישָׁא, וְלָא יִתְבַּע חוֹבֵיהוֹן קָמֵי מַלְכָּא. וְלָא יְקַטְרֵג עָלַיְיהוּ, דְּהָא לֵית לֵיהּ תְּקִיפוּ וְשׁוּלְטָנוּ, בַּר כַּד אִתָּקַף רוּגְזָא מִלְּעֵילָּא, וּבְהַהוּא דּוֹרוֹנָא אִתְהַפָּךְ לְבָתַר אַפּוֹטְרוֹפוֹסָא עָלַיְיהוּ, וְעַל דָּא אִתְדַּחְיָיא מִקַּמֵּי מַלְכָּא. וְהָא אוֹקִימְנָא, בְּגִין דְּאִיהוּ קֵץ כָּל בָּשָׂר.
150. We have learned that Rabbi Aba said: EVERYTHING THAT RABBI YEHUDA AND RABBI YOSI SAID is so. Above them are three Chiefs. HE EXPLAINS: At that time, when this morning is awakened and the praises are roused of all the 1,550 tens of thousands, there is appointed upon them one chief by the name of Heiman who counters HEIMAN of below, WHO IS MENTIONED IN TEHILIM. Under his offlicialdom, officers are appointed over them to set up the hymns. HEIMAN EQUALS THE LETTERS IN YEMIN (LIT. 'RIGHT'), AS HE DRAWS HIS STRENGTH FROM THE RIGHT.
150. תָּאנָא, א"ר אַבָּא, כֻּלְּהוּ הָכִי, וְעֵילָּא מִנְּהוֹן סַרְכִין תְּלָתָא. בְּהַהִיא שַׁעֲתָא דְּאִתְּעַר הַאי בֺּקֶר, וּמִתְעָרִין תּוּשְׁבְּחָן, כָּל אִינּוּן אֲלַף וַחֲמֵשׁ מְאָה וְחַמְשִׁין רִבּוֹא, אִתְמָנָא עָלַיְיהוּ חַד מְמָנָא, וְהֵימָן שְׁמֵיהּ לָקֳבְלֵיה דִּלְתַתָּא, וּתְחוֹת יְדֵיהּ סַרְכִין מְמָנָן עָלַיְיהוּ לְאַתְקְנָא שִׁירָתָא
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.'
193. אִתְקְשַּׁר י' בְּה,' ה' בְּו,' ו' בְּה.' דָּא אָחִיד בְּדָא, כְּמָה דְּאַתְּ אָמֵר, וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ וַיָּפֺזּוּ זְרוֹעֵי יָדָיו מִידֵי אֲבִיר יַעֲקֺב. וּכְתִיב, אֵיתָן מוֹשָׁבֶךָ וְשִׂים בַּסֶּלַע קִנֶּךָ. כְּדֵין אִתְקְשַּׁר כֺּלָּא חַד בְּחַד, דָא בְּדָא, נַהֲרִין מַפְתְּחָן, וְנַהֲרִין אַנְפִּין כֻּלְּהוּ, כְּדֵין כֻּלְּהוּ נַפְלִין עַל אַנְפַּיְיהוּ, וּמִזְדַּעְזְעָן, וְאַמְרֵי בְּרִיךְ שְׁמָא יְקָרָא מַלְכוּתֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמִין.
208. We have learned that "as the hart (Heb. ayal) pants after the water brooks" refers to the Congregation of Yisrael, NAMELY MALCHUT, as the verse says, "O my strength (Heb. eyal), haste You to help me" (Tehilim 22:20). "MY STRENGTH" REFERS TO MALCHUT. "Pants after the water brooks," MEANING to be watered by the water of the spring, REFERRING TO BINAH, through the aid of the Righteous, NAMELY YESOD. "Pants (Heb. ta'arog)" as the verse says, "To the beds (Heb. arugot) of spices" (Shir Hashirim 6:2). "So my soul pants for You, Elohim," MEANING to be watered from You in this world and the World to Come.
208. תָּאנָא, כְּאַיָּל תַּעֲרוֹג עַל אֲפִיקֵי מָיִם, דָּא כְּנֶסֶת יִשְׂרָאֵל. כד"א, אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה. תַּעֲרוֹג עַל אֲפִיקֵי מָיִם, וַדַאי לְאִשְׁתַּקְּיָא מִשַּׁקְיוּ דְּמַבּוּעֵי דְּנַחֲלָא, ע"י דְּצַדִיק. תַּעֲרוֹג: כד"א, לַעֲרוּגֺת הַבֺּושֶׂם, כֵּן נַפְשִׁי תַעֲרוֹג אֵלֶיךָ אֱלֹהִים. לְאִשְׁתַּקְּיָיא מִנָךְ, בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי.
227. "Now there was found in it a poor (Heb. misken) wise man" (Kohelet 9:15). This resembles what is written, "He that has clean hands, and a pure heart" (Tehilim 24:4). HE IS CALLED "Misken" in accordance with the words, "And they built for Pharaoh treasure (Heb. miskenot) cities" (Shemot 1:11), MEANING he is crowned with crowns of strength, with the crowns of Torah and with the crowns of the Torah precepts of the King. He is called wise, because he merits wisdom, AS MALCHUT IS CALLED THE LOWER CHOCHMAH BECAUSE IN HER CHOCHMAH REVEALED, AS MENTIONED. ALSO, HE IS CALLED wise, because he is wiser than all PEOPLE to contemplate the service of his Master, so he may gain enough merit to enter that service. This is the idea of the verse, "And he by his wisdom saved the city" and "saved" is to be understood as, "Let me go away, I pray you, and see my brothers" (I Shmuel 20:29). Also, "let me escape there" (Beresheet 19:20) SPEAKS ABOUT RESCUE. Here also, "And he by his wisdom saved the city:" THROUGH HIS MEDITATION, HE SAVED IT FROM THE EXTERNAL FORCES FEEDING UPON IT.
227. וּמָצָא בָהּ אִישׁ מִסְכֵּן וְחָכָם, הה"ד נְקִי כַפַּיִם וּבַר לֵבָב. מִסְכֵּן: כד"א וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֺה, מִתְעַטָּר בְּעִטְרִין תַּקִּיפִין, בְּעִטְרֵי אוֹרַיְיתָא, בְּעִטְרֵי פִּקּוּדֵי אוֹרַיְיתָא דְּמַלְכָּא. וְחָכָם, דְּזָכֵי בָּהּ בְּהַאי חָכְמָה. וְחָכָם, דְּהוּא חַכִּים יַתִיר מִכֺּלָּא לְעַיְּינָא בְּפוּלְחָנָא דְּמָארֵיהּ, בְּגִין לְמִזְכֵּי בָּהּ, וּלְאַעֲלָא בָּהּ. הֲדָא הוּא דִּכְתִיב, וּמִלַּט הוּא אֶת הָעִיר בְּחָכְמָתוֹ. וּמִלַּט: כְּמוֹ אִמָּלְטָה נָּא וְאֶרְאֶה אֶת אֶחָי, אִמָּלְטָה נָא שָׁמָּה. אוּף הָכָא וּמִלַּט הוּא אֶת הָעִיר בְּחָכְמָתוֹ.
228. "Yet no man remembered that poor man" (Kohelet 9:15) MEANING THAT no one remembered to perform the commandment of the Torah and to toil in the Torah as that poor man that joined to everything in order to merit it. "Then said I, wisdom is better than strength" (Kohelet 9:16), MEANING permission to enter that world is given only to truly righteous men, to those who toil in Torah day and night, as well as crown themselves with the commandments of the Torah in this world to arrive with them in the World to Come.
228. וְאָדָם לֹא זָכַר אֶת הָאִישׁ הַמִּסְכֵּן הַהוּא, וְאָדָם לָא זָכַר, לְמֶעְבַּד פִּקּוּדֵי אוֹרַיְיתָא, לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא, כְּהַהוּא גְּבַר מִסְכְּנָא דְּאִתְחַבָּר בְּכֺלָּא, בְּגִין לְמִזְכֵּי בָּהּ. וְאָמַרְתִּי אָנִי טוֹבָה חָכְמָה מִגְּבוּרָה. דְּהָא בְּהַהוּא עָלְמָא, לָא יָהֲבִין רְשׁוּ לְמֵיעַל, בַּר הָנֵי זַכָּאֵי קְשׁוֹט, הָנֵי דְּמִשְׁתַּדְּלֵי בָּהּ בְּאוֹרַיְיתָא יוֹמָא וְלֵילֵי, וּמִתְעַטְּרֵי בְּפִקּוּדֵי אוֹרַיְיתָא בְּהַאי עָלְמָא, לְמֵיעַל בְּהוּ לְעָלְמָא דְּאָתֵי.
340. We have learned that the foes of Yisrael are not capable of harming them until Yisrael weaken the power of the Shechinah before the appointed ministers of other nations. Only then can the enemies of Yisrael overcome them, rule them and decree many harsh decrees regarding them. When Yisrael return towards Her WITH REPENTANCE, THE SHECHINAH smashes the power and strength of these appointed chiefs, breaks the power and strength of the enemies of Yisrael and takes revenge against them all.
340. דְּתַנְיָא, לָא יַכְלִין שַׁנְאֵיהוֹן דְּיִשְׂרָאֵל לְאַבְאָשָׁא לְהוּ, עַד דְּיִשְׂרָאֵל מַחֲלִישִׁין חֵילָא דִּשְׁכִינְתָּא מִקַּמֵּי רַבְרְבֵי מְמָנָן דִּשְׁאָר עַמִּין. כְּדֵין יַכְלִין לְהוֹן שַׁנְאֵיהוֹן דְּיִשְׂרָאֵל, וְשַׁלְטִין עָלַיְיהוּ, וְגַזְרִין עָלַיְיהוּ כַּמָה גְּזֵירִין בִּישִׁין. וְכַד אִינּוּן תַּיְיבִין לָקֳבְלָה, הִיא מְתָבָּרַת חֵילָא וְתּוּקְפָּא דְּכָל אִינּוּן מְמָנָן רַבְרְבִין, וְתַבְרַת חֵילָא וְתּוּקְפָּא דְּשַׂנְאֵיהוֹן דְּיִשְׂרָאֵל, וְאִתְפָּרְעָא לְהוּ מִכֺּלָּא.