The golden Calf

59. Come and behold: it is written, "And when the people saw that Moses delayed" (Shemot 32:1). Who are "the people?" HE ANSWERS: They are the mixed multitude. And who was the mixed multitude? Were they Ludim and Kushim and Kaftorim and Togarmin, who are called mixed multitude? They were Egyptian and traveled from Egypt. And if they were a mixture of many nations, it should have stated so. "And a mixed multitude went up also with them" (Shemot 12:38) - LUDIM, KUSHIM, ETC., according to their mixture.

60. HE ANSWERS: But THE VERSE SAYS, "And a mixed multitude went up also with them," YET DOES NOT MENTION THE NAMES OF THE NATIONS because they were all of one nation and one language. But all the magicians and sorcerers of Egypt were there, as it is written: "And the magicians of Egypt, they also did in like manner..." (Shemot 7:11), because they wanted to stand up against the wonders of the Holy One, blessed be He, AND SHOW THAT THEY ALSO COULD DO AS HE DOES. But when they saw the miracles and wonders that Moses performed in Egypt, they returned to Moses. The Holy One, blessed be He, said to Moses: 'Do not accept them.' Moses said: 'Master of the universe, since they saw Your mighty deeds they want to convert. Let them see Your mighty deeds every day and then they will know that there is no Elohim except You.' And Moses accepted them.

61. HE ASKS: Why did he call them a mixed multitude? HE ANSWERS: Because all the magicians of Egypt were present, and at their head were Yunus and Yambrus. They practiced magic FROM THE SIXTH HOUR after sunrise. The greater magicians would start to perform their magic at six-and-a-half hours after sunrise, when the sun started TO SET, until the beginning of nine-and-a-half hours, namely the full setting of the sun, WHEN IT IS TIME FOR EARLY MINCHAH. But all the minor magicians WOULD PRACTICE MAGIC from nine-and-a-half hours until midnight.

62. The greater ones among them practiced from the time the sun started to set, because then nine hundred and ninety-five grades start to float over the Mountains of Darkness, and their spirit hovered over all these magicians in their magic. They were able to do whatever they desired, so much so that all the Egyptians placed their trust in them. They were called a mixed multitude (or: 'a great evening'), because there is also a small evening, which is before nine and a half. And since there are two kinds of evening, it says, "And a mixed multitude ('a great evening') went up also with them."

63. The wisdom OF THE MIXED MULTITUDE was great. They observed the hours of the day, and they observed the level of Moses and saw that on all sides Moses was of six, during the first six hours of daytime. They had no power over the six higher levels to which MOSES was connected. And in every direction he was of six (Heb. beshesh), THAT IS, HE WAS COMBINED OF SIX EXTREMITIES, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD. And with these six crowns OF THE SIX HOURS OF THE DAY, WHICH ARE CHESED, GVURAH, TIFERET, NETZACH, HOD, AND YESOD, he was destined to descend from the mountain, as it is written: "Moses delayed (Heb. boshesh) to come down from the mountain" (Shemot 32:1).

64. Immediately: "the people gathered themselves together to Aaron" (Ibid.). HE ASKS: Why to Aaron? HE ANSWERS: in order to become included in the Right Side, BECAUSE THE LEFT EMERGES FROM THE RIGHT. But they actually wanted from him the Left, NOT THE RIGHT, in order to become included in the Right Side, MEANING HIS ROOT. Thus, they gathered to Aaron, WHO IS THE RIGHT, CHESED. And they said to him: "Rise up, make for us Elohim" (Ibid.).

65. Come and behold: the entire time Moses was in Egypt, he did not mention the name Elohim, just the Name Yud Hei Vav Hei. Therefore, Pharaoh was angry AND SAID: "I KNOW NOT HASHEM" (SHEMOT 5:2). The reason was not to empower the Other Side in this world, BECAUSE THE OTHER SIDE IS ALSO CALLED OTHER ELOHIM. Now THE MIXED MULTITUDE wanted that, NAMELY THE POWER OF THE LEFT, THAT IS CALLED 'ELOHIM'. And that is the meaning of: "Rise up, make for us Elohim." "Us" is exact, FOR THE MIXED MULTITUDE SAID THAT they needed this in order to strengthen their side that had been thrust aside until now, BECAUSE MOSES DID NOT MENTION THE NAME 'ELOHIM.'

66. "Which shall go before us" (Ibid.). HE ASKS: what did they mean by this? HE ANSWERS: This is what they meant. We saw that you, the children of Yisrael, have all that is good and precious in the world, but we are put aside. For you, "Hashem went before them by day" (Shemot 13:21). We too WANT THAT, Elohim to go before us, the same way Yud Hei Vav Hei goes before you. Our side also has the power to go before us if we summon it by an action, NAMELY, MAKING THE GOLDEN CALF.

67. Come and behold: all the clouds of glory that traveled in the wilderness covered the children of Yisrael alone. And that precious cloud about which it is written, "And Hashem went before them by day," went before them, but the mixed multitude and cattle and sheep and animals were traveling outside the camp, in the rear. Come and behold: all those forty years that Yisrael traveled in the wilderness, there was no dirt or dust within the place where the clouds were. Therefore, the sheep and cattle that ate grass were outside with all those who guarded them.

68. Rabbi Elazar said: Father, if so then the mixed multitude did not eat of the manna. He said to him: Certainly it is so, except what Yisrael gave them as one gives to his servant. And what did they eat? They ate the leftovers, whatever was left behind the millstones, the inferior quality. The Torah proclaims and says: "And the children of Yisrael did eat the manna (Heb. mah) for forty years" (Shemot 16:35), the children of Yisrael and no other. "And when the children of Yisrael saw it, they said... 'What (Heb. man) is it?'" (Ibid. 15), but not the mixed multitude, or the sheep and cattle that were among them.

69. Until this time the mixed multitude was subdued, but now they arose and searched for an action to strengthen the Other Side. They said: Either we are all one nation, and we will be included AMONG YISRAEL with you, or let us have someone to go before us just as your Elohim goes before you. Aaron said: Heaven forbid that they should be part of the holy people, so all would be united into one. The Holy Nation should not mingle with these people into a whole. It is better to separate them from the Holy Nation until Moses comes.

70. Aaron's intention was good, but many of Yisrael joined with the mixed multitude in their hearts. Therefore, when Moses came he had to purify and cleanse the Holy Nation of that sin, and he gave them drink until they were all cleansed and no refuse at all remained in them.

71. Aaron said to them: "Break off the golden earrings" (Shemot 32:2). HE ASKS: Did they not have any other gold, EXCEPT FOR THE GOLDEN EARRINGS? HE ANSWERS: But Aaron thought, 'While they are quarreling with their children and wives, they will be delayed and in the meantime Moses will arrive.' Come and behold: we have learned that proselytes are as bad to Yisrael as a sore on the skin. And this is especially the case for this mixed multitude who were not proper converts. What did they do? "And all the people broke off the golden earrings that were in their ears" (Ibid. 3). Many thousands and tens of thousands of earrings were there of the earrings OF THE MIXED MULTITUDE!

72. It is written: "And he received the gold at their hands, and fashioned it with a graving tool" (Ibid. 4). Aaron did not protect himself from the two wise men who were at the head of the mixed multitude. One of them was in front of them while the other one was performing his magic. After discussing it together, they took that gold, two thirds in the hand of one and a third in the hand of the other, because that is the way it has to be in this type of magic.

73. Rabbi Shimon wept. He said: O, holy pious Aaron, the anointed of the holy El! How many of the people of the Holy Nation fell in your piety, and you did not know how to protect yourself. What did they do? When the sixth hour passed, and the day was in balance, NAMELY AT NOON WHEN THE SUN IS IN THE MIDDLE OF THE SKY AND TURNS NEITHER TO THE EAST NOR THE WEST LIKE THE TONGUE OF A SCALE, they took the gold that they broke off from their ears. What is the reason for this? It is because if one wants to practice magic then he should not spare money. They said: The hour is auspicious for us if we do not delay. This is not the time to spare gold. Immediately, "All the people broke off..." What is the meaning of "broke off?" It is the same as in: "rent the mountains, and broke the rocks in pieces" (I Melachim 19:11), because they bruised and tore their ears. He wept as before and said: O Holy Nation, O Holy Nation of the Holy One, blessed be He!

74. Rabbi Shimon started weeping and said: "Then his master shall bring him to the judges..." (Shemot 21:6). The friends explained that one whose ear heard at Mount Sinai, "For to Me the people of Yisrael are servants..." (Vayikra 25:55), yet threw off himself the yoke of the Kingdom of Heaven and sold himself to another, his ears should be pierced. And these sinners, wicked, evil people, in their desire to return to their evil ways, did not request the jewelry from their wives and children, but rather tore them from their own ears - MEANING THAT THEY DAMAGED THE EAR THAT HEARD AT MOUNT SINAI, "YOU SHALL HAVE NO OTHER ELOHIM BESIDE ME" (SHEMOT 20:3). THIS IS WORSE THAN HE WHO SELLS HIMSELF TO BE A SLAVE. And then they threw off themselves the yoke of heaven that was ordered by Moses, and tore their ears, THUS REVEALING that they have no portion in the Holy Name and the Holy Nation.

75. What did they do? They divided that gold between them, YUNUS AND YAMBRUS, AS MENTIONED EARLIER. One took two thirds and the other took one third. They rose with the sun at the sixth hour OF THE DAY, practiced their sorcery and employed their secret arts with verbal magic. Upon the beginning of the seventh hour, they both raised their hands to the hands of Aaron, as the words: "And he received the gold at their hand" (Shemot 32:4), refer to two and not more, NAMELY YUNUS AND YAMBRUS. As soon as he received from their hands, a voice came out and said: "They who join hands for wicked ends shall not go unpunished" (Mishlei 11:21). For it is written: "they are bent on mischief," (Shemot 32:22), MEANING, "AND AARON SAID...YOU KNOW THE PEOPLE, THAT THEY ARE BENT ON MISCHIEF" because he has brought evil into the world.

76. The secret of the matter is that these wicked sinners, magicians, were the sons of the evil Bilaam, the grandsons of the evil Laban. They saw that the Cup of Blessing, NAMELY MALCHUT, is on the right, and is always strengthened by the right, NAMELY FROM CHESED. They said: If the head of the right, NAMELY AARON, will be on this side, NAMELY THE OTHER SIDE, our strength and power will be as they should.

77. When the seventh hour of the day arrived, they immediately gave it to Aaron. If he had said to them, 'First put THE GOLD on the ground and I will pick it up FROM THE GROUND', then they would not have been able to accomplish anything with their magic. But he took it from their hands, and the Torah complains, saying: "And he received the gold at their hand." See what Aaron did; a prophet, wise man, yet he did not know how to protect himself. For had he taken it from the ground, then all the magic in the world would not have been successful. But why were they successful here? Because, "he received the gold at their hand," and not from the ground.

78. "And fashioned it with a graving tool" (Ibid.). THE MEANING IS not as people think, that he made images with a chisel or something else, but rather the Torah emphasizes that Aaron was not cautious enough, because had he thrown it to the ground immediately upon receiving the gold from their hand, even if he had later picked it up FROM THE GROUND, this evil action would not have been successful. But throughout there was evil assistance, so that he took the gold and concealed it from the eye. HE INTERPRETS: "AND FASHIONED (HEB. VAYATZAR) IT WITH A GRAVING TOOL" THAT HE WRAPPED (HEB. TZARAR) IT IN A CLOTH. There was evil after evil. THE FIRST WAS THAT HE ACCEPTED IT AT THEIR HAND. THE SECOND WAS THAT HE DID NOT THROW IT ON THE GROUND AFTER ACCEPTING IT AT THEIR HAND. THE THIRD IS THAT HE WRAPPED IT IN A CLOTH AND CONCEALED IT FROM THE EYE. What is "And fashioned it with a graving tool?" It means he put all the gold in a bag, and it was kept from eye SIGHT. Then everything BECAME definite.

79. In the Book of Enoch I found that he said: An only son will be born to that white head, NAMELY AARON, WHO WAS BORN FROM THE SIDE OF CHESED, WHICH ROOT IS CALLED 'THE WHITE HEAD'. And when those who are of asses' flesh come - NAMELY THE MIXED MULTITUDE OF WHOM IT SAYS, "WHOSE FLESH WERE LIKE THOSE OF DONKEYS" (YECHEZKEL 23:20) - they will deceive him by inserting gems into golden bells without his knowledge, and he will make a form with the engraving tool. What kind of engraving tool. The graving tool of Enosh, the engraving stylus of evil Enosh, who led people astray.

80. This is the elucidation of the matter, for when Enosh led the world astray TO WORSHIP IDOLS with his stylus, he made etchings of all the images and idols with that implement. Therefore, it is written: "with a graving tool," which indicates that SPECIFIC TOOL that was known to do so. And this is the clarification of the matter.

81. And it all transpired, MEANING THAT BOTH THE EXPLANATION OF THE WORD GRAVING TOOL IN THE BOOK OF ENOCH AND THAT OF RABBI SHIMON WERE PRESENT, because he certainly placed the gold in a bag and concealed it from view, AS IN THE WORDS OF RABBI SHIMON. As the magicians say, so must it be with this type of magic, that things that need to be revealed must be concealed and hidden first - MEANING that it should be concealed from view FIRST, and afterwards the craftsman uses his craft TO REVEAL IT. And that which must eventually be hidden, must first be revealed.

82. Now, my beloved sons, beloved of my soul, what shall I do? I certainly must disclose, so listen closely and then conceal the words. On the side of Holiness the True Elohim, who is King of the World, has become strengthened in three worlds, Briyah, Yetzirah and Asiyah. And we have already learned the secret OF EACH WORLD. Here THE MIXED MULTITUDE DREW FROM ALL THESE THREE WORLDS. Corresponding to Briyah, IT IS WRITTEN, "he received the gold at their hand," MEANING THAT HE RECEIVED SOMETHING that he did not have until now, MEANING GOLD. THIS INDICATES THE WORLD OF BRIYAH ('CREATION'), BECAUSE CREATION MEANS A NEW THING THAT WAS NOT IN EXISTENCE BEFORE. Corresponding to Yetzirah ('Formation'), IT IS WRITTEN: "he fashioned it with an engraving tool". And corresponding to Asiyah, IT IS WRITTEN: "And made it a molten calf" (Shemot 32:4). Who has ever seen such sorcerers in the entire world?

83. Now it can be asked, is not it written: "then I threw it into the fire" (Shemot 32:24), and DID nothing further, then "and there came out this calf" (Ibid.)? And yet you say that he "made it a golden calf?" HE ANSWERS: But heaven forbid that Aaron made THIS CALF, and the Torah proves it, as it is written: "And he took the calf which they had made" (Ibid. 20), AND IT IS NOT WRITTEN, 'WHICH HE HAD MADE'. It is written, "And he took the gold at their hand, and fashioned it." It means that by the power of these two, YUNUS AND YAMBRUS, everything was made, AND IT WAS as though AARON himself did it. But if these two had not been present THE CALF would not have been made, and would not have come out with skill. But who caused it to be made? These two, because while he was receiving it from their hand, they performed their magic and uttered incantations with their mouths, and drew a spirit from the Other Side.

84. They drew two spirits together, one from the Male and one from the Female. THE SPIRIT OF the Male was clothed in the form of an ox, and THE SPIRIT OF the Female in the form of an donkey, and they were both combined into one. Why these two? The ox, as we have already learned, BECAUSE THE FIRST PRIMARY CAUSE OF INJURY OF THE OTHER SIDE IS CALLED 'AN OX'. BUT why an donkey? HE ANSWERS: Because it is written of the Egyptian magicians that, "Whose flesh is as the flesh of donkeys" (Yechezkel 23:20).

85. Therefore, all those of Yisrael died who joined them, WITH THE MIXED MULTITUDE, in their hearts. And because there were two forms, AN OX AND AN DONKEY, it is written: "These are your Elohim, Yisrael" (Shemot 32:4), instead of 'this', IN THE SINGULAR, because the two were together. SIMILARLY, "that brought you up out of Egypt" (Ibid.), "brought you up OUT OF EGYPT" has a plural form, instead of singular.

86. "...and made it a molten calf, and they said..." It is not written: 'and he said', but rather, "and they said," because Aaron said nothing. We have learned that it weighed 125 Kanterin (a certain measurement.)

87. How can it be written that "he received the gold at their hands"? HE ASKS: Is it possible that all 125 centenaria were in their hands? HE ANSWERS: They had their arms full of the 125 centenaria, and that small amount in their hand was considered as the whole amount.

88. Come and behold: it is written, "And when Aaron saw it he built an altar before it" (Ibid. 5). O holy pious one, how good was your intention, but you did not know how to protect yourself. As soon as he cast it into the fire, the power of the Other Side grew stronger in the fire and the form of the ox emerged, as they have talked about the two drawn from the Other Side, NAMELY AN OX AND AN DONKEY. Immediately, "Aaron saw it," meaning that he saw the Other Side growing strong, immediately, "he built an altar before it." Had he not built this altar before, then the world would have returned to its destroyed state.

89. THIS IS LIKE a robber who goes out to destroy and kill people. The king's legion saw the robber going out with great strength. What did they do? They persuaded the king to go out onto the road, and the legion led him to that road WHERE THE ROBBER WAS. While the robber was traveling on the road, he saw the image of the king standing before him. As soon as he saw the king's image, he trembled and retreated.

90. Similarly, "When Aaron saw" that the Other Side became stronger, he gripped onto a remedy. He strengthened himself with AND DREW the Holy Side and placed it STANDING before it. As soon as the Other Side saw the image of the King standing before it, it immediately retreated, and its strength and power were weakened. SINCE AARON grew strong and the altar, WHICH IS THE SECRET OF MALCHUT, grew strong, the Other Side grew weak.

91. Come and behold: it is written, "and Aaron made proclamations, and said, 'Tomorrow is a feast to Hashem'" (Ibid.), "a feast to Hashem," not to the calf. It was to the side of Holiness that he made it, and to the side of Holiness did he proclaim. This is the remedy that he hastened to use. Had he not done this, the world would not have remained in existence. Even so, His anger did not abate over Aaron, even though he did not intend any evil.

92. The Holy One, blessed be He, said to him: Aaron, these two magicians drew you toward what they wanted. By your life, two of your sons will fall, and they will be seized for this sin. This is what is written, "And Hashem was very angry with Aaron to have destroyed him" (Devarim 9:20). This refers to his sons, as is written, "Yet I destroyed his fruit from above" (Amos 2:9), because the fruits of a man are his children.

93. Come and behold: Aaron placed that altar, WHICH IS MALCHUT, before him, and put the calf, WHICH IS THE OTHER SIDE, behind him. But his sons placed the Other Side in front and returned the side of the Holiness back LIKE IN THE SIN OF THE CALF, as it is written, "and offered STRANGE FIRE before Hashem" (Vayikra 10:1). They put THE STRANGE FIRE, WHICH IS THE OTHER SIDE, "before Hashem." So we see that HIS SONS were caught for this sin OF THE GOLDEN CALF.

94. Aaron thought that in the meantime Moses would come. THEREFORE HE SAID: "TOMORROW IS A FEAST TO HASHEM." Therefore, Moses did not smash that altar that he made. For if it were, as people think, THAT HE BUILT THE ALTAR BEFORE THE CALF, the first thing that Moses should have DONE WOULD BE to smash that altar, as Ido prophesied regarding the altar of Bet El, and his prophecy was about that altar IN BET EL, AS WRITTEN IN I MELACHIM 13:32. But here, AT THE ALTAR OF AARON, it was a different matter, as we have explained. THEREFORE, it is written, "And he took the calf which they had made" (Shemot 32:20), and it does not say, 'and smashed the altar.'

95. Come and behold: "and Aaron made proclamation" (Ibid. 5), meaning that he cried aloud, and said, "TOMORROW IS A FEAST TO HASHEM." It is written here, "made proclamation, and said" and by Jonah it is written, "and he cried, and said" (Yonah 3:4). Just as by JONAH it is a call for Judgment, so here also, BY AARON, it is a call for Judgment. "Tomorrow is a feast to Hashem," he prophesied with that spirit of the altar, WHICH IS MALCHUT, that Judgment would dwell upon them. A feast (Heb. chag) to Hashem," IS DERIVED FROM BREAKING (ARAMAIC CHAGA), THAT IS, to execute Judgment upon you.

96. And there were three types of judgment. One: "And Hashem plagued the people" (Shemot 32:35); second, by the sons of Levi THAT KILLED AMONG THE CHILDREN OF YISRAEL, and third, he gave the children of Yisrael to drink. This is the meaning of, "TOMORROW IS A feast (Heb. chag) TO HASHEM," AS 'CHAG' REFERS TO THE KILLING by the sons of Levi; "Hashem," INDICATES THAT "Hashem plagued the people," and "tomorrow" INFORMS US THAT Moses made them drink THE ASHES OF THE CALF. For they lay down that night, and in the morning they were found swollen and dead. Pertaining to this, HE SAID: "tomorrow is a feast to Hashem." And the entire remedy that Aaron administered consists of the words, "he built an altar before it."

97. Come and behold: it is written, "he saw the calf, and the dancing," (Ibid. 19) but the altar is not mentioned because Aaron knew that verse, "He that sacrifices to any Elohim, save to Hashem alone, shall be utterly destroyed" (Shemot 22:19). Certainly, Aaron was saved by the good advice he gave himself, TO MAKE AN ALTAR TO HASHEM. And everything was done with perfect good will, for he had no evil intent.

98. Rabbi Elazar said to him: Father, certainly it is so, and Yisrael did not make THE CALF. But as for Jerobaam making the calves, Yisrael were involved and made a calf. He said to him: Certainly IT WAS SO, and they have explained it. But Jerobaam sinned and caused others to sin. And it is not as some say IN THE COMMENTARIES OF THE SCRIPTURE, THAT HE MADE ONLY THE APPEARANCE OF CALVES SO THAT THE CHILDREN OF YISRAEL WOULD NOT GO TO JERUSALEM, BUT THEY WERE NOT REAL, because he certainly committed a grave sin. And he sinned against the divine Kingdom, JUST LIKE THE MIXED MULTITUDE BY THE SIN OF THE CALF.

99. Jerobaam said: I know that the side of Holiness dwells only in the heart of the world, which is Jerusalem. I can not draw that side OF HOLINESS in here, so what should I do? Immediately, "the king took counsel, and made..." (I Melachim 12:28). He took bad advice. He said: The Other Side is immediately drawn to any place and to this land all the more, for it desires to dwell in it. But it can be clothed only in the form of an ox.

100. HE ASKS: Why DID HE MAKE two calves? HE ANSWERS: Jerobaam said, 'In the wilderness were magicians of whom it is written, "whose flesh were like those of donkeys" (Yechezkel 23:20). AND THEREFORE THEY DREW TWO SPIRITS, AN OX AND AN DONKEY, MALE AND FEMALE, BUT THEY FORMED THEM BOTH IN ONLY ONE CALF. Here, those two evil spirits will be clothed, as befits them, INTO TWO CALVES, because they are male and female, the male will be in Bet El and the female in Dan. And since, as it is written: "the lips of a strange woman drip honey" (Mishlei 5:3), the children of Yisrael were powerfully attracted to them, as it is written: "for the people went as far as Dan, to worship before that one" (I Melachim 12:30). Therefore, there were two calves. And Jerobaam drew them in the Holy Land. And the sin was upon him and the children of Yisrael. And he withheld blessings from the world. Of him, it is written, "He who robs his father or his mother..." (Mishlei 28:24) BECAUSE HE BLEMISHED MALE AND FEMALE, WHO ARE HIS FATHER AND MOTHER.

101. Therefore, they were calves, because the first garment which the Other Side dons is the ox, as we have said earlier. And you may question why it is a calf and not an ox? Certainly this is the way it should be in any case, because one first dons something small, NAMELY A CALF, as explained.

102. Therefore, my beloved children, they wanted to draw the name Elohim, WHICH IS THE NAME OF MALCHUT. And it is on the side of Elohim that work was built. Therefore holy Elohim, which is Mother, THAT IS, MALCHUT, that constantly holds the arm of the King and holds back the lash, was not there, and so, Moses had to be there in Her place. As soon as the Holy One, blessed be He, hinted to him, he observed AND UNDERSTOOD.

103. He hinted to him three times. O, Moses, faithful shepherd, how strong is your power, how great is your might. Three times He hinted to him, as written: "Let me alone" (Shemot 32:10), is one; "that My wrath may burn against them, and that I may consume them" (Ibid.) is the second; "And I will make you a great nation" (Ibid.), is the third. The wisdom of Moses IN STAYING THE LASH was in these three hints. For he held the right arm, in correspondence to, "let me alone," WHICH IS THE SECRET OF CHESED. He held the left arm, in correspondence to, "that My wrath may burn against them, and that I may consume them," WHICH IS GVURAH. He embraced the body of the King, WHICH IS TIFERET, corresponding to, "and I will make you a great nation." And when he had embraced the body and the two arms from each side, MEANING WITH ALL THREE SFIROT, CHESED, GVURAH, AND TIFERET, He was not able to move AND AROUSE JUDGMENT in any direction in the world. This was the wisdom of Moses, who, from the hints of the King, recognized in each one of them where it would prevail, and he acted with wisdom.

104. Rabbi Elazar and the friends approached and kissed the hands OF RABBI SHIMON. Rabbi Aba who was there, said: If we had come to this world just to hear this subject it would suffice for us. He wept and said: Woe to us, Rabbi, when you will depart from this world! Who will enlighten and reveal the lights of the Torah? This matter - NAMELY, THE QUESTION IN VERSE 53 - was concealed in the darkness until now when it emerged from there. It illuminates the heights of the sky, as it is marked upon the King's throne, and the Holy One, blessed be He, is now rejoicing with this matter. How much joy upon joy has been added before the Holy King. Who will awaken words of wisdom in this world, as you do?

105. Come and behold: before Adam sinned, he ascended and stood in the Wisdom of the Supernal Light, and was not separated from the Tree of Life. When his desire to know GOOD AND EVIL and to go down became strong, he was attracted TO THE OTHER SIDE, until he separated from the Tree of Life, knew evil and abandoned good. Therefore, it is written: "For you are not an El that has pleasure in wickedness, nor shall evil dwell with You" (Tehilim 5:5). One who is drawn after evil can not reside with the Tree of Life. Before they sinned they heard a voice from above, FROM BINAH, and knew supernal Wisdom, and were not afraid. But after they sinned, they were not able to endure even the lower voice OF MALE AND FEMALE, AS IT IS WRITTEN: "I HEARD YOUR VOICE IN THE GARDEN, AND I WAS AFRAID..." (BERESHEET 3:10).

106. Similarly, before the children of Yisrael sinned, at the time that they stood at Mount Sinai, the filth of the Serpent was removed from them, because the Evil Inclination was made void in the world. And they pushed it away from them. They then were united with the Tree of Life, rose up to the highest levels, and did not go down. Then they knew and saw supernal visions OF ZEIR ANPIN; their eyes shone, and they rejoiced to know and hear. Then the Holy One, blessed be He, girded them with belts of the letters of the Holy Name, WHICH IS THE SECRET OF "THEIR ORNAMENTS BY THE MOUNT HOREB" (Shemot 33:6), so that the Serpent would not be able to have power over them or defile them again AS IN EGYPT.

107. When they sinned with the calf, all these supernal levels and lights were removed from them. And the armored belts that were adorned with the supernal Holy Name were removed from them. And they drew upon themselves the Evil Serpent as before, and again caused death for the whole world. Afterwards, it is written: "And when Aaron and all the children of Yisrael saw Moses, behold, the skin of his face shone; and they were afraid to come near him" (Shemot 34:30). THEY EVEN FEARED THE RADIANCE OF MOSES' FACE.

108. Come and behold: it is written at first, "And Yisrael saw the great hand..." (Shemot 14:31). They all saw the supernal lights which illuminated in the illuminating mirror, WHICH IS ZEIR ANPIN, as it is written: "And all the people perceived the thunderings..." (Shemot 20:15). By the sea they saw yet did not fear, as it is written: "He is my El, and I will praise Him" (Shemot 15:2). But after they sinned, they could not even look at the face of the mediator, as it is written: "And they were afraid to come near him."

109. Come and behold: it is written of them, "And the children of Yisrael stripped themselves of their ornaments by the Mount Horeb" (Shemot 33:6). For the armor they received at Mount Horeb was removed from them so that the Evil Serpent could not have power over them. Once it was removed from them, it is written: "And Moses would take the Tent, and pitch it outside the camp, afar off from the camp" (Ibid. 7). Rabbi Elazar said: What has this passage, "AND THE CHILDREN OF YISRAEL STRIPPED..." to do with that passage, "AND MOSES WOULD TAKE..."? HE ANSWERS: When Moses knew that the supernal armor was removed from the children of Yisrael, he said: Surely from now on the Evil Serpent will come to dwell among them, and if the Temple, NAMELY, THE TENT OF MEETING, would stand here among them, it will become defiled. Immediately, "Moses would take the Tent and pitch it outside the camp, afar off from the camp," because Moses foresaw that the Evil Serpent would have power over them, unlike what was before.

110. "And he called it the Tent of Meeting (also: 'appointed time')" (Ibid.). HE ASKS: was it not a Tent of Meeting from the start? HE ANSWERS: at first it was a plain tent; now HE CALLED IT the 'Tent of Meeting'. What is the meaning of "appointed time?" Rabbi Elazar said: it has good connotations. Rabbi Aba said: it has bad connotations. Rabbi Elazar said: it has good connotations. Just as an appointed time is a day of joy for the moon, which is Malchut, for Holiness is increased in it and no blemish rules over it, here too he gave it this name, festive time, to show that the tent, which is the secret Malchut, was distanced from them and not blemished. Therefore, it is written: "And he called it the Tent of appointed time."

111. Rabbi Aba said: it has bad connotations, because originally it, MALCHUT, was a plain tent, as it is written: "A tent that shall not be taken down; its pegs shall not be removed for ever" (Yeshayah 33:20). But now it is the Tent of appointed time, MEANING ONLY FOR A TIME, BUT NOT FOREVER, FOR AN APPOINTED TIME. Originally the tent, WHICH IS MALCHUT, gave long life to the world, so that death should not rule over them. From then on, it is the Tent of appointed time, as in the verse "And to the house appointed (Heb. mo'ed) for all living" (Iyov 30:23). For now it has been given a set time and life for the world. Before, there was no blemish in it, but now it has been blemished. Before there was a connection and union of the moon, WHICH IS MALCHUT, and the sun, WHICH IS ZEIR ANPIN, that is never interrupted. Now their union is from time to time. Therefore, he called it the 'Tent of appointed time,' which was not the case before.