# Seder Limmud (Order of Study) - Liz and Shaiya - [[#1 Meeting 1: Zohar on the Many-Eyed Demon of Seduction and Death|1 Meeting 1: Zohar on the Many-Eyed Demon of Seduction and Death]] - [[#1 Meeting 1: Zohar on the Many-Eyed Demon of Seduction and Death#1.1 *Sitrei Torah*, Zohar 1:148a–b|1.1 *Sitrei Torah*, Zohar 1:148a–b]] - [[#1.1 *Sitrei Torah*, Zohar 1:148a–b#1.1.1 Commentary by Daniel Matt|1.1.1 Commentary by Daniel Matt]] - [[#2 Meeting 2: Getting Deeper in to the Evil Inclination 😈|2 Meeting 2: Getting Deeper in to the Evil Inclination 😈]] - [[#2 Meeting 2: Getting Deeper in to the Evil Inclination 😈#2.1 Babylonian Talmud Yoma 69b|2.1 Babylonian Talmud Yoma 69b]] - [[#2 Meeting 2: Getting Deeper in to the Evil Inclination 😈#2.2 Mishnah Brachot 9b|2.2 Mishnah Brachot 9b]] - [[#2 Meeting 2: Getting Deeper in to the Evil Inclination 😈#2.3 Zohar on the Yester Hara (Achrei Mot 63b, Pikkudin): A Goat for Hell and a Dog's Bone|2.3 Zohar on the Yester Hara (Achrei Mot 63b, Pikkudin): A Goat for Hell and a Dog's Bone]] - [[#2.3 Zohar on the Yester Hara (Achrei Mot 63b, Pikkudin): A Goat for Hell and a Dog's Bone#2.3.1 Selected Notes (Nathan Wolski and Joel Hecker)|2.3.1 Selected Notes (Nathan Wolski and Joel Hecker)]] - [[#3 Meeting 3: Beware the Dreaded *Qetev!* 👁️🫀👁️|3 Meeting 3: Beware the Dreaded *Qetev!* 👁️🫀👁️]] - [[#3 Meeting 3: Beware the Dreaded *Qetev!* 👁️🫀👁️#3.1 Scourge and Pestilence|3.1 Scourge and Pestilence]] - [[#3 Meeting 3: Beware the Dreaded *Qetev!* 👁️🫀👁️#3.2 BDB Dictionary קֶטֶב (*qeṭev*) — Entry Unpacked by Claude|3.2 BDB Dictionary קֶטֶב (*qeṭev*) — Entry Unpacked by Claude]] - [[#3.2 BDB Dictionary קֶטֶב (*qeṭev*) — Entry Unpacked by Claude#3.2.1 The Notation, Decoded|3.2.1 The Notation, Decoded]] - [[#3.2 BDB Dictionary קֶטֶב (*qeṭev*) — Entry Unpacked by Claude#3.2.2 What BDB is Saying|3.2.2 What BDB is Saying]] - [[#3.2 BDB Dictionary קֶטֶב (*qeṭev*) — Entry Unpacked by Claude#3.2.3 The Four Occurrences|3.2.3 The Four Occurrences]] - [[#3.2.3 The Four Occurrences#3.2.3.1 Deuteronomy 32:24 — *of pestilence* ( ‖ **רֶשֶׁף** )|3.2.3.1 Deuteronomy 32:24 — *of pestilence* ( ‖ **רֶשֶׁף** )]] - [[#3.2.3 The Four Occurrences#3.2.3.2 Psalm 91:6 — *of pestilence* ( ‖ **דֶּבֶר** )|3.2.3.2 Psalm 91:6 — *of pestilence* ( ‖ **דֶּבֶר** )]] - [[#3.2.3 The Four Occurrences#3.2.3.3 Hosea 13:14 — *of pestilence*, Suffixed, Addressed to Sheol ( ‖ **מָוֶת**, **דְּבָרֶיךָ** )|3.2.3.3 Hosea 13:14 — *of pestilence*, Suffixed, Addressed to Sheol ( ‖ **מָוֶת**, **דְּבָרֶיךָ** )]] - [[#3.2.3 The Four Occurrences#3.2.3.4 Isaiah 28:2 — *more general* (destroying storm)|3.2.3.4 Isaiah 28:2 — *more general* (destroying storm)]] - [[#3.2 BDB Dictionary קֶטֶב (*qeṭev*) — Entry Unpacked by Claude#3.2.4 The Senses at a Glance|3.2.4 The Senses at a Glance]] - [[#3 Meeting 3: Beware the Dreaded *Qetev!* 👁️🫀👁️#3.3 From Metaphor to Monster: Bemidbar Rabba|3.3 From Metaphor to Monster: Bemidbar Rabba]] - [[#3 Meeting 3: Beware the Dreaded *Qetev!* 👁️🫀👁️#3.4 Zohar on the evil *Qetev*|3.4 Zohar on the evil *Qetev*]] - [[#4 Background Reading|4 Background Reading]] ## 1 Meeting 1: Zohar on the Many-Eyed Demon of Seduction and Death ### 1.1 *Sitrei Torah*, Zohar 1:148a–b Aramaic (vocalized): Sefaria edition · English: Daniel C. Matt, *The Zohar: Pritzker Edition*, vol. 11 | | | | -------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------ | | 1. Mystery of mysteries: Out of the scorching noon of Isaac, out of the dregs of wine, a cramped cluster—male and female together, crimson as a rose, splitting in many directions and paths. The male, called Samael, his female always contained within him. Just as it is on the side of holiness, so it is on the Other Side: male and female embracing one another. Samael's woman is called Serpent, Woman of Whoredom, End of All Flesh, End of Days. Two vile spirits joined as one: spirit of the male is subtle; the spirit of the female diffused in many ways and paths, but joined to the spirit of the male. [162] | **א. סִתְּרָא דְסִתְּרִין, מִגּוֹ דְתּוּקְפָּא דְטִיהֲרָא דְיִצְּחָק (נפק), מִגּוֹ דוּרְדַּיָא דְחַמְרָא, נָפַּק חַד נְעִיצּוּ קְטִירָא, כָּלִיל חַד דְּכַר וְנוּקְבָא, סוּמְקָא כְּוַורְדָא, מִתְּפָּרְשָׁן לְכַמָּה סִטְרִין וּשְׁבִילִין. דְּכוּרָא אִקְרֵי סמאל, נוּקְבֵיהּ כְּלִילָא בְּגַוִּיהּ תָּדִיר. כְּמָה דְאִיהוּ בִּסְטַר קְדוּשָׁה, הָכִי נָמֵי בְּסִטְרָא אָחֳרָא, דְּכַר וְנוּקְבָא כְּלִילָן דָּא בְּדָא. נוּקְבָא דִּסמאל, נָחָשׁ, אִקְרֵי אשתּ זְנוּנִים, (בראשית י) [צ"ל הושע א] קֵץ כָּל בָּשָׂר, קֵץ הַיָּמִים. תְּרֵין רוּחִין בִּישִׁין מִתְּדַּבְּקָן כְּחֲדָא, רוּחָא דִדְכוּרָא דַּקִּיק. רוּחָא דְּנוּקְבָא, בְּכַמָּה אוֹרְחִין וּשְׁבִילִין מִתְּפַּרְשָׁא, וּמִתְּדַּבְּקָא בְּהַהוּא רוּחא דִּדְכוּרָא.** | | 2. She bedecks herself with all sorts of jewelry, like a repulsive prostitute loitering at the crossroads to seduce men. The fool who approaches her—she grabs him and kisses him, pouring him wine from the dregs, from the venom of vipers. Once he drinks, he strays after her. Seeing him stray from the path of truth, she strips herself of all her finery that she dangled before that fool. [163] | **ב. קַשִׁיטַתּ גַּרְמָהּ בְּכַמָּה תַּכְשִׁיטִין סִתְּרָא (ס"א סטרא) דְרָזָא כְּזוֹנָה, מְרַחֲקָא קָיְימַתּ בְּרֵישׁ אוֹרְחִין וּשְׁבִילִין, לְפַּתָּאָה בְּנֵי נָשָׁא. שַׁטְיָא דְּקָרִיב בַּהֲדָהּ, אַתְּקִיפַּתּ בֵּיהּ וְנַשְׁקַתּ לֵיהּ, מָסְכַתּ לֵיהּ חַמְרָא דְּדוּרְדַיָא, דִּמְרוֹרַתּ פְּתָּנִים. כֵּיוָן דְּשָׁתֵּי, אַסְטֵי אֲבַתְּרָהּ, לְבָתַּר דְּחָמַאתּ לֵיהּ סָטֵי אֲבַתְּרָהּ מֵאוֹרְחָא דִקְשׁוֹט, אַפְּשִׁיטַתּ גַּרְמָהּ מִכָּל אִינוּן תִּקּוּנִין דְּהֲוַתּ מִתְּתַּקְנָא לְגַבֵּי דְהַהוּא שַׁטְיָא.** | | 3. Her adornments for seducing men: her hair all coiffed, rosy-red, her face white and scarlet, six trinkets dangling from her ears, [her bed covered] with Egyptian linen, on her neck all the laurels of the East, her mouth slightly puckered, gorgeously decked-out! Tongue pointed like a sword, her words smooth like oil, her lips ravishing, crimson as a rose, sweet with all the sweetness of the world. Attired in purple, she is adorned with forty adornments minus one. [164] | **ג. תִּקּוּנִין דִּילָהּ, לְפַּתָּאָה לִבְנֵי נָשָׁא. שַׂעֲרָהָא מְתַּקְנִין סוּמְקָן כְּוַורְדָא, אַנְפָּהָא חִוְורִין וְסוּמְקִין. בְּאוּדְנָהָא תַּלְיָין שִׁיתָּא תִּקּוּנִין אַטוּנָא דְמִצְּרַיִם, תַּלְיָין עַל קַדְלָהָא כָּל חֵילֵי דְאַרְעָא דְּקָדָם. פִּיהָ מִתְּתַּקְנא בִּפְּתִּיחוּ דַּקִּיק יָאֶה בְּתִּקּוּנהָא, לִישָׁנָא חֲדִידָא כְּחַרְבָּא, שְׁעִיעָן מִלָּהָא כְּמִשְׁחָא. שִׂפְּוָוהָא יָאָן סוּמְקִין כְּוַורְדָא, מְתִּיקוּ בְּכָל מְתִּיקוּ דְעַלְמָא, אַרְגְּוְונָא לְבָשַׁתּ, אִתְּתַּקָּנַתּ בְּאַרְבָּעִין תִּקּוּנִין, חָסֵר (ויקרא קי"ד ע"ב) חַד.** | | 4. This fool follows her and drinks from the cup of wine. He fornicates with her, straying after her. What does she do? She deserts him lying asleep in bed. She ascends, denounces him, obtains permission, and descends. That fool awakens, planning to cavort with her as before, but she has discarded her embellishments, returning as a fierce warrior confronting him. Arrayed in armor of flashing fire, his awesome terror induces tremors [148b] in body and soul. Full of fearsome eyes, sharp-edged sword in his hand, bitter drops suspended there. He kills that fool, and flings him into Hell. [165] | **ד. שַׁטְיָא (דא) סָטֵי אֲבַתְּרָהָא, וְשָׁתֵּי מִכַּסָּא דְחַמְרָא וְעֲבִיד בָּהּ נִיאוּפִּין ואַסְטֵי אֲבַתְּרָהּ. מָה עָבְדַתּ, שַׁבְקַתּ לֵיהּ נָאִים בְּעַרְסָא, וְסָלְקַתּ לְעֵילָא וְאַלְשִׁינַתּ עֲלֵיהּ, וְנָטְלָא רשוּ וְנַחֲתָּא. אִתְּעַר הַהוּא שַׁטְיָא וְחָשַׁב לְחַיְיכָא בַּהֲדָהּ כְּקַדְמִיתָּא, וְהִיא אַעֲדִיאַתּ תִּקּוּנָהָא מִינָהּ, וְאִתְּהַדְּרַתּ גִּיבַּר תַּקִּיף קָאִים לְקֳבְלֵיהּ, לָבִישׁ לְבוּשָׁא דְּנוּרָא מְלַהֲטָא, בִּדְחִילוּ תַּקִּיף מְרַתְּתָּא גַּרְמָא וְנַפְּשָׁא (ערומה). מַלְיָיא דְּעַיְינִין דַּחֲלָן, חַרְבָּא שְׁנָנָא בִּידֵיהּ (בידה), טִיפִּין מְרִירָן תַּלְיָין מֵהַהוּא חַרְבָּא, קָטִיל לֵיהּ לְהַהוּא שַׁטְיָא, וְאַרְמֵי לֵיהּ לְגוֹ גֵּיהִנֹּם.** | #### 1.1.1 Commentary by Daniel Matt **[162] Scorching noon of Isaac…** Isaac signifies גְּבוּרָה (*gevurah*, might/judgment), exercising judgment in the world. When its fire rages out of control, the Other Side is aroused from the refuse ("dregs") of the side of holiness, wreaking fury. Samael's female consort is Lilith, but here *Sitrei Torah* avoids mentioning her name. The entire passage is a parable describing the wiles of temptation. The phrase אֵשֶׁת זְנוּנִים (*eshet zenunim*, Woman of Whoredom) is from Hosea 1:2. "End of All Flesh" and "End of Days" are hyperliteral personifications of biblical phrases. On "End of All Flesh," see Genesis 6:13. On "End of Days," see Genesis 4:3; 2 Samuel 14:26; 1 Kings 17:7; Jeremiah 13:6; Nehemiah 13:6. Cf. *Zohar* 1:35b, 54a–b, 58a, 75a (*ST*), 152b; 62b–63a; 2:33a, 134a–b; *ZḤ* 63c (*ShS*), 83b (*MhN, Rut*); Moses de León, *Sefer ha-Rimmon*, 75, 315; idem, *Sheqel ha-Qodesh*, 80–81 (102–3); idem, *Sefer Mishkan ha-Edut*, 134; Todros Abulafia, *Otsar ha-Kavod, Pesaḥim* 56a (14a). "Cramped" renders נְעִיצּוּ (*ne'itsu*), deriving from נָעִיץ (*na'its*, wedge-like ditch); נָעַץ (*na'ats*, to prick, perforate, stick); or נַעֲצוּץ (*na'atsuts*, thorn or wicked person). On this parable of the "woman of whoredom," who signifies temptation, cf. *Zohar* 3:231b; Moses de León, *Sefer Mishkan ha-Edut*, 48–49. On this passage, see Tishby, *Wisdom of the Zohar*, 2:538–39. Cf. Scholem. **[163] She bedecks herself with all sorts of jewelry…** At first, sin entices with various lures, but ultimately those charms fall away. On the whore's dupe as a שַׁטְיָא (*shatya*, fool), see BT *Sotah* 3a, in the name of Resh Lakish: *A person does not commit a transgression unless a spirit of folly enters into him.* This depiction of the whore's advances derives from Proverbs 7:13. On the venom of vipers, see Job 20:14. **[164] Her adornments…** On the "[bed covered] with Egyptian linen," see Proverbs 7:16. "Forty adornments minus one" corresponds to the number of lashes administered by the court for certain violations. Ultimately, her embellishments turn into punishments. On the number of lashes, see M *Makkot* 3:10. On these adornments, see *Or Yaqar*; *Ketem Paz*; *Matoq mi-Devash*. **[165] Fierce warrior…** Lilith reveals that she and her stint as a harlot were a guise adopted by Samael—who is her inner essence, and who is represented here as the Angel of Death. She leaves the sinner while he is sleeping, without an opportunity to repent. On Lilith's betrayal of the fool, see the description of Satan's activity in BT *Bava Batra* 16a: *He descends and leads astray, ascends and arouses wrath, obtains authorization and seizes the soul.* See *Zohar* 2:33b, 268b (*Heikh*). On the arrival of the Angel of Death, see BT *Avodah Zarah* 20b: *It has been said of the Angel of Death that he is completely full of eyes. When a sick person is about to die, he stands above the head of the bed. In his hand is a drawn sword with a bitter drop suspended. When the sick person sees him, he is terrified and opens his mouth. The angel flings the drop inside. From this drop he dies; from this drop he turns putrid; from this drop his face turns green.* On the Angel of Death's fire, see BT *Mo'ed Qatan* 28a. On seeing his drawn sword, see *Ḥibbut ha-Qever* (in *Beit ha-Midrash*, 1:150, 152; ed. Higger, 258–61); *Kallah Rabbati* 3:1; *Zohar* 3:126b; Moses de León, *Sefer ha-Rimmon*, 393. Cf. idem, *Sefer Mishkan ha-Edut*, 52. On the Angel of Death (or other celestial or demonic entities) as being "full of eyes," see Ezekiel 1:18; 10:12; *Eikhah Rabbah* 1:29; Schäfer, *Synopse zur Hekhalot-Literatur*, §§29, 33, 40–41, 596, 873; *Ḥibbut ha-Qever*, ed. Higger, 258; *Beit ha-Midrash*, 1:150, 152; *Kallah Rabbati* 3:1; *Bemidbar Rabbah* 12:3; *Zohar* 2:202a; 3:126b; *Matoq mi-Devash*. Cf. *Zohar* 2:98b. Concerning the bitter drops on the sword of the Angel of Death, see *Zohar* 2:264a, 267a (both *Heikh*). Cf. *Zohar* 3:231b. On this passage, see *Or Yaqar*; Mopsik; *Matoq mi-Devash*. ![[Attachments/Texts/2605.png]] ## 2 Meeting 2: Getting Deeper in to the Evil Inclination 😈 ### 2.1 Babylonian Talmud Yoma 69b https://www.sefaria.org.il/Yoma.69b.6?lang=bi&with=all&lang2=en | | | | ----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------ | | The Gemara recounts the event described in the verses: The verse states: **And they cried with a loud voice to the Lord** their **God** (Nehemiah 9:4). **What was said? Rav said, and some say** it was **Rabbi Yoḥanan** who said: **Woe, woe. It is this,** i.e., the evil inclination for idol worship, **that destroyed the Temple, and burned its Sanctuary, and murdered all the righteous ones, and caused the Jewish people to be exiled from their land. And it still dances among us,** i.e., it still affects us. **Didn’t You give it to us solely for the purpose of** our **receiving reward** for overcoming it? **We do not want it, and we do not want its reward.** We are prepared to forgo the potential rewards for overcoming the evil inclination as long as it departs from us. | ״וַיִּצְעֲקוּ אֶל ה׳ אֱלֹהִים בְּקוֹל גָּדוֹל״. מַאי אֲמוּר? אָמַר רַב, וְאִיתֵּימָא רַבִּי יוֹחָנָן: בִּיָּיא בִּיָּיא הַיְינוּ הַאי דְּאַחְרְבֵיהּ לְמַקְדְּשָׁא וְקַלְיֵהּ לְהֵיכְלֵיהּ וְקַטְלִינְהוּ לְכוּלְּהוּ צַדִּיקֵי וְאַגְלִינְהוּ לְיִשְׂרָאֵל מֵאַרְעֲהוֹן, וַעֲדַיִין מְרַקֵּד בֵּינַן. כְּלוּם יְהַבְתֵּיהּ לַן אֶלָּא לְקַבּוֹלֵי בֵּיהּ אַגְרָא? לָא אִיהוּ בָּעֵינַן, וְלָא אַגְרֵיהּ בָּעֵינַן! | | In response to their prayer **a note fell to them from the heavens upon which was written: Truth,** indicating that God accepted their request. | נְפַל לְהוּ פִּיתְקָא מֵרְקִיעָא, דַּהֲוָה כְּתִב בֵּהּ ״אֱמֶת״. | | The Gemara makes a parenthetical observation. **Rav Ḥanina said: Learn from this** that **the seal of the Holy One, Blessed be He, is truth.** | אָמַר רַב חֲנִינָא: שְׁמַע מִינַּהּ חוֹתָמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא ״אֱמֶת״. | | In response to the indication of divine acceptance, **they observed a fast for three days and three nights, and He delivered** the evil inclination **to them. A form of a fiery lion cub came forth from the chamber of the Holy of Holies.** Zechariah **the prophet said to the Jewish people: This is the** evil **inclination for idol worship, as it is stated** in the verse that refers to this event: **“And he said: This is the evil one”** (Zechariah 5:8). The use of the word “this” indicates that the evil inclination was perceived in a physical form. | אוֹתִיבוּ בְּתַעֲנִיתָא תְּלָתָא יוֹמִין וּתְלָתָא לֵילָוָאתָא, מַסְרוּהוּ נִיהֲלַיְהוּ. נְפַק אֲתָא כִּי גוּרְיָא דְנוּרָא מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים, אֲמַר לְהוּ נָבִיא לְיִשְׂרָאֵל: הַיְינוּ יִצְרָא דַעֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר זֹאת הָרִשְׁעָה״. | | **When they caught hold of it one of its hairs fell, and it let out a shriek** of pain **that was heard for four hundred parasangs. They said: What** should **we do** to kill it? **Perhaps, Heaven forfend, they will have mercy upon him from Heaven,** since it cries out so much. **The prophet said to them: Throw it into a container** made **of lead and seal the opening with lead, since lead absorbs sound. As it is stated: “And he said: This is the evil one. And he cast it down into the midst of the measure, and he cast a stone of lead upon its opening”** (Zechariah 5:8). They followed this advice and were freed of the evil inclination for idol worship. | בַּהֲדֵי דְּתַפְסוּהּ לֵיהּ אִשְׁתְּמִיט בִּינִיתָא מִמַּזְּיֵיא וּרְמָא קָלָא, וַאֲזַל קָלֵיהּ אַרְבַּע מְאָה פַּרְסֵי. אָמְרוּ: הֵיכִי נַעֲבֵיד? דִּילְמָא חַס וְשָׁלוֹם מְרַחֲמִי עֲלֵיהּ מִן שְׁמַיָּא. אֲמַר לְהוּ נָבִיא: שַׁדְיוּהוּ בְּדוּדָא דַאֲבָרָא, וְחַפְיוּהוּ לְפוּמֵּיהּ בַּאֲבָרָא, דַּאֲבָרָא מִשְׁאָב שָׁאֵיב קָלָא, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר זֹאת הָרִשְׁעָה וַיַּשְׁלֵךְ אוֹתָהּ אֶל תּוֹךְ הָאֵיפָה וַיַּשְׁלֵךְ אֶת אֶבֶן הָעוֹפֶרֶת אֶל פִּיהָ״. | | When they saw that the evil inclination for idol worship was delivered into their hands as they requested, the Sages **said: Since it is an auspicious time, let us pray also concerning the** evil **inclination for sin** in the area of sexual relationships. **They prayed, and it was** also **delivered into their hands.** | אֲמַרוּ: הוֹאִיל וְעֵת רָצוֹן הוּא, נִבְעֵי רַחֲמֵי אַיִּצְרָא דַעֲבֵירָה. בְּעוֹ רַחֲמֵי וְאִמְּסַר בִּידַיְיהוּ. | | Zechariah the prophet **said to them: See** and understand **that if you kill** this evil inclination **the world will be destroyed** because as a result there will also no longer be any desire to procreate. They followed his warning, and instead of killing the evil inclination **they imprisoned it for three days.** At that time, people **searched for a fresh egg throughout all of Eretz Yisrael and could not find** one. Since the inclination to reproduce was quashed, the chickens stopped laying eggs. **They said: What** should **we do?** If **we kill it, the world will be destroyed.** If **we pray for half,** i.e., that only half its power be annulled, nothing will be achieved because **Heaven does not grant half** gifts, only whole gifts. What did they do? **They gouged** out **its eyes,** effectively limiting its power, **and set it free. And** this **was effective** to the extent **that a person is no** longer **aroused to** commit incest with **his** close **relatives.** | אֲמַר לְהוּ: חֲזוֹ, דְּאִי קָטְלִיתוּ לֵיהּ לְהָהוּא, כָּלֵי עָלְמָא. חַבְשׁוּהוּ תְּלָתָא יוֹמֵי, וּבָעוּ בֵּיעֲתָא בַּת יוֹמָא בְּכׇל אֶרֶץ יִשְׂרָאֵל וְלָא אִשְׁתְּכַח. אָמְרִי: הֵיכִי נַעֲבֵיד? נִקְטְלֵיהּ — כָּלֵי עָלְמָא, נִיבְעֵי רַחֲמֵי אַפַּלְגָא — פַּלְגָא בִּרְקִיעָא לָא יָהֲבִי. כַּחְלִינְהוּ לְעֵינֵיהּ וְשַׁבְקוּהוּ, וְאַהְנִי דְּלָא מִיגָּרֵי בֵּיהּ לְאִינִישׁ בְּקָרִיבְתֵּהּ. | | | | ### 2.2 Mishnah Brachot 9b | | | | --------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------ | | The mishna articulates a general principle: **One is obligated to recite a blessing for the bad** that befalls him **just as he recites a blessing for the good** that befalls him, **as it is stated: “And you shall love the Lord your God with all your heart,** with all your soul, and with all your might” (Deuteronomy 6:5). The mishna explains this verse as follows: “**With all your heart”** means **with your two inclinations, with your good inclination and your evil inclination,** both of which must be subjugated to the love of God. | חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. | | | | ### 2.3 Zohar on the Yester Hara (Achrei Mot 63b, Pikkudin): A Goat for Hell and a Dog's Bone *Translation by Nathan Wolski and Joel Hecker* | | | | -------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | | 1. **[63a]** The forty-fourth commandment: for the High Priest to perform the service of the day as required and send off the goat to Azazel. This mystery, as already explained, is in order that he withdraw from the Holy People, and not demand justice for their sins before the King, and not bring charges against them; for he enjoys potency and dominion only when fury is empowered above. By means of that gift, he subsequently transforms into their protector. So he is cast out from the presence of the King. We have already established that this is because he is *end of all flesh* (Genesis 6:13). | א. **[63a] רעיא מהימנא פִּקּוּדָא (מ"ד) דָּא, לְמִפְלַח רַבָּא כַּהֲנָא פּוּלְחָנָא דְּהַהוּא יוֹמָא כְּמָה דְּאִצְּטְרִיךְ, וּלְמִשְׁלַח שָׂעִיר לַעֲזָאזִל. רָזָא דָּא כְּמָה דְאַתְּ אָמֵר, בְּגִין לְאִתְפָּרְשָׁא מֵעַמָּא קַדִּישָׁא, וְלָא יִתְבַּע חוֹבֵיהוֹן קָמֵי מַלְכָּא. וְלָא יְקַטְרֵג עָלַיְיהוּ, דְּהָא לֵית לֵיהּ תְּקִיפוּ וְשׁוּלְטָנוּ, (בה) בַּר כַּד אִתָּקַף רוּגְזָא מִלְּעֵילָּא, וּבְהַהוּא דּוֹרוֹנָא אִתְהַפָּךְ לְבָתַר אַפּוֹטְרוֹפוֹסָא עָלַיְיהוּ, וְעַל דָּא אִתְדַּחְיָיא מִקַּמֵּי מַלְכָּא. וְהָא אוֹקִימְנָא, בְּגִין דְּאִיהוּ קֵץ כָּל בָּשָׂר.** | | 2. The Holy People give him what befits him—שעיר (*sa'ir*), a goat. This is the mystery: *Look, my brother Esau is* שעיר‎ איש (*ish sa'ir*), *a hairy man* (Genesis 27:11). Just as on the side of holiness there is male and female, similarly on the side of impurity there is male and female. As the saying goes, "Throw a dog a bone, he'll lick the dust of your feet." | ב. **וְעַמָּא קַדִּישָׁא יָהֲבִין לֵיהּ כְּמָה דְּאִצְּטְרִיךְ לֵיהּ שָׂעִיר, וְרָזָא דָּא (בראשית כ״ז:י״א) הֵן עֵשָׂו אָחִי אִישׁ שָׂעִיר. כְּמָה דְּאִיהוּ בִּסְטָר דִּקְדוּשָּׁה דְּכַר וְנוּקְבָּא, אוּף הָכִי בִּסְטָר מְסָאֲבוּ דְּכַר וְנוּקְבָּא. מַתְלָא אַמְרֵי, לְכַלְבָּא אַרְמֵי לֵיהּ גַּרְמָא, יְלַחֵךְ עַפְרָא דְּרַגְלָךְ.** | | 3. Ben Zoma was asked, "Is it permitted to castrate a dog?" He replied, "*In your land you shall not do it* (Leviticus 22:24)—to all that is in your land you shall not do it." Just as the world needs this, the world needs that! Concerning this is said: *and behold, it was very good* (Genesis 1:31)—the Angel of Death. It must not be eliminated from the world; the world needs it! Even though it is written concerning them: *The dogs are fiercely ravenous*, [*they never know satiety*] (Isaiah 56:11), they should not be abolished from the world. All is required—good and bad! | ג. **שָׁאֲלוּ לְבֶן זוֹמָא, מַהוּ לְסָרוּסֵי כַּלְבָא. אָמַר לָהֶם, (ויקרא כ״ב:כ״ד) וּבְאַרְצְּכֶם לֹא תַּעֲשׂוּ, כָּל שֶׁבְּאַרְצְּכֶם לֹא תַּעֲשׂוּ. כְּמָה דְּאִצְּטְרִיךְ עָלְמָא לְהַאי, הָכִי אִצְּטְרִיךְ עָלְמָא לְהַאי. וְעַל דָּא אִתְּמַר, (בראשית א׳:ל״א) וְהִנֵּה טוֹב מְאֹד דָּא מַלְאָךְ הַמָּוְת. לֵית לְבַטְלָא לֵיהּ מִן עָלְמָא, עָלְמָא אִצְּטְרִיךְ לֵיהּ, אַף עַל גַּב דִּכְתִּיב בֵּיהּ, (ישעיהו נ״ו:י״א) וְהַכְּלָבִים עַזֵּי נֶפֶשׁ לֹא יָדְעוּ שָׂבְעָה וְגוֹ', לָא יִתְבַטְלוּן מִן עָלְמָא. כֹּלָּא אִצְּטְרִיךְ טוֹב וָרָע.** | | 4. Accordingly, on this day we must throw the dog a bone. While he is dragging it, the one who enters the hall of the King enters, with no one to hinder him. Afterward, **[63b]** he wags his tail! | ד. **וּבְגִּינֵי כַּךְ אִית לָן בְּיוֹמָא דָּא לְמִרְמֵי לֵיהּ גַּרְמָא לְכַלְבָּא, עַד דְּאִיהוּ גָּרִיר, יֵיעוּל מַאן דְּיֵיעוּל לְגַבֵּי הֵיכָלָא דְּמַלְכָּא, וְלֵית מַאן דְּיִמְחֵי בִּידוֹי. לְבָתַר [63b] יְכָשְׁכֵּשׁ לֵיהּ בִּזְנָבֵיהּ.** | | 5. What is the significance of what is written: [*Aaron shall lay his two hands on the head of the live goat*] *and confess over it all the iniquities of the Children of Israel* (Leviticus 16:21), and *The goat shall bear upon it all their iniquities* (ibid., 22)? As soon as he sees this goat, he craves it, to be adorned by it, and he is unaware of the sins borne by the goat. He returns to the people of Israel, and sees them without sins, without transgressions—for all of them rest upon the head of the goat! He ascends above and praises them in the presence of the blessed Holy One. The blessed Holy One takes note of the testimony of the Accuser, and—even though He knows every deed—because His desire is to be compassionate to His people, He takes pity on Israel. | ה. **מַה כְּתִיב וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנוֹת בְּנֵי יִשְׂרָאֵל, וּכְתִיב וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנוֹתָם. כֵּיוָן דְּאִיהוּ חָמֵי הַאי שָׂעִיר. תִּיאוּבְתֵּיהּ לְגַבֵּיהּ, וּלְאִשְׁתַּכְלְּלָא בַּהֲדֵּיהּ, וְלָא יָדַע מֵאִינּוּן חוֹבִין דְּקָא נָטִיל שָׂעִיר. תָּב לְגַבַּיְיהוּ דְּיִשְׂרָאֵל, חָמֵי לוֹן בְּלָא חוֹבִין, בְּלָא פְּשָׁעִין, דְּהָא כֻּלְּהוּ שָׁרָאן בְּרֵישָׁא דְּשָעִיר, סָלִיק לְעֵילָּא, וְשַׁבַּח לוֹן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא. וְקוּדְשָׁא בְּרִיךְ הוּא חָמֵי סַהֲדוּתָא דְּהַהוּא מְקַטְרְגָא, וְהוֹאִיל וְתִיאוּבְתֵיהּ לְרַחֲמָא עַל עַמֵּיהּ, אַף עַל גַּב דְּאִיהוּ יָדַע כָּל עוֹבָדָא, חָס עֲלֵייהוֹן דְּיִשְׂרָאֵל.** | | 6. Everything rests upon this, so that the mystery of severe judgment will not be aroused above, empowering this one so that the inhabitants of the world are destroyed—because he hails from the aspect of severe judgment. If this one arouses, it is through the sins of human beings that he arouses. For he does not enjoy arousal to ascend above, to rouse severe judgment, save for by people's sins. For when a person sins, he swarms around—together with countless thousands of his minions—and they assemble there, and seize it, and ascend on high. May the Compassionate One save us! Concerning all, the blessed Holy One provided Israel advice—to be saved from all facets. Of this is written *Happy the people who has it so, happy the people whose God is YHVH!* (Psalms 144:15). | ו. **וְכֹלָּא שַׁרְיָא בְּדָא, בְּגִין דְּלָא יִתְּעַר רָזָא דְּדִינָא מִלְּעֵילָּא, וְיִתְּקַף הַאי וְיִשְׁתֵּצּוּן בְּנֵי עָלְמָא, דְּהָא דָּא מִסִּטְרָא דְּדִינָא קַשְׁיָא קָא אָתֵי. וְאִי יִתְּעַר הַאי, בְּחוֹבֵי בְּנֵי אֵינָשָׁא אִתְּעַר. דְּהָא לֵית לֵיהּ אַתְּעֲרוּ לְסַלְּקָא לְעֵילָּא לְאִתְּעָרָא דִּינָא קַשְׁיָא בַּר בְּדִיל חוֹבֵי בְּנֵי נָשָׁא. דְּהָא בְּשַׁעֲתָא דְּבַּר נָשׁ עָבִיד חוֹבָא, אִתְכְּנַשׁ הַאי, וְכַמָּה אֶלֶף סַיְיעָן דִּילֵיהּ, וּמִתְכַּנְּפֵי תַּמָּן, וְנַטְלֵי לֵיהּ, וְסַלְקֵי לְעֵילָּא רַחֲמָנָא לִישֵׁזְבָן. וְעַל כֹּלָּא יָהַב קוּדְשָׁא בְּרִיךְ הוּא עֵיטָא לְיִשְׂרָאֵל לְאִשְׁתְּזָבָא מִכָּל סִטְרִין. וְעַל דָּא כְּתִיב, (תהילים קמ״ד:ט״ו) אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ אַשְׁרֵי הָעָם שֶׁיהו-ה אֱלֹהָיו. (ע"כ רעיא מהימנא)** | #### 2.3.1 Selected Notes (Nathan Wolski and Joel Hecker) **221. forty-fourth commandment…** On Yom Kippur a scapegoat bearing the sins of Israel is sent off into the desert for the demon Azazel. (See Leviticus 16:7–22; similarly, in the Babylonian Akitu ritual, a goat—substituted for a human being—was offered to Ereshkigal, goddess of the Abyss.) According to Pirqei de-Rabbi Eli'ezer 46, the scapegoat of Yom Kippur is intended to preoccupy Satan: "They gave him a bribe on Yom Kippur so that he would not nullify Israel's sacrifice." According to the Zohar, the offering to Azazel prevents the Accuser (the Other Side) from denouncing Israel, thereby being empowered to perform his destructive work. His removal is crucial, for as the *end of all flesh*, he seeks the annihilation of all. The verse in Genesis reads: *God said to Noah, "End of all flesh has come before Me, for the earth is filled with violence because of them. Here, I am about to destroy them, with the earth!"* *The end of all flesh is before Me*, that is, in the presence of the King, seeking to prosecute, until he receives the bribe. Satan is called *end of all flesh* because he appears as the Angel of Death and consumes all mortal creatures. See BT Bava Batra 16a, in the name of Resh Lakish: "Satan, the evil impulse, and the Angel of Death are one and the same." On this piqquda, see Tishby, *Wisdom of the Zohar*, 2:522–23. **222. give him what befits him—שעיר (*sa'ir*), a goat…** The Other Side is given a goat—the perfect gift (or bribe) for hairy Esau, who symbolizes the demonic realm. Esau is distinctively *sa'ir*, hairy; and the same word also means "goat, demon, satyr." (Further, Esau and his descendants inhabited the region called Seir; see Genesis 32:4; 36:8–9). On Esau's hairiness and its demonic associations, see Genesis 25:25; Bereshit Rabbah 65:15; Naḥmanides on Leviticus 16:8; Zohar 1:65a, 138b, 145b, 153a; 3:64a, 70a, 232b. In rabbinic literature, Esau (or Edom) often represents the Roman Empire; and in medieval literature, he often represents Christian rule. As the verse spoken by Jacob suggests, the Other Side and the side of holiness are very close: *my brother Esau*. Whereas the other side is hairy, the side of holiness is smooth. And on the side of holiness, the divine couple is Tif'eret and Shekhinah, who are mirrored on the Other Side by the demonic couple Samael and Lilith. See for example, Zohar 1:148a (ST); 2:242b–243a. **223. Ben Zoma was asked…** The Zohar quotes verbatim the question asked of, and reply given by, Ben Zoma in BT Ḥagigah 14b (see Rashi, ad loc.). The verse from Leviticus reads: *Anything with squashed or crushed or torn or cut testicles you shall not offer to YHVH, and in your land you shall not do it*. Ben Zoma interprets the verse as prohibiting the castration of all creatures. The Zohar extends Ben Zoma's interpretation to include even demonic forces, since good and evil are required for the maintenance of the world. On the prohibition against castrating any creature, see also Sifra, Emor 7:11, 99a; BT Shabbat 110b; Zohar 2:109a. Cf. BT Bava Batra 74b, in the name of Rav: "Everything that the blessed Holy One created in His world, He created male and female. Even Leviathan the elusive snake and Leviathan the writhing snake He created male and female—and if they mated with one another, they would destroy the entire world. What did the blessed Holy One do? He castrated the male and killed the female, salting her for the righteous in the world to come." On the demonic nature of the dog, see Zohar 1:242b; 2:65a, 121b, 163b; 3:25a, 32b, 155a, 211a; Moses de León, *Sefer ha-Rimmon*, 313. On the Angel of Death as *very good*, see Bereshit Rabbah 9:10, in the name of Rabbi Shemu'el son of Yitsḥak: "*Behold, it was very good*—this is the Angel of Life; *And behold, it was very good*—this is the Angel of Death." See Zohar 1:14a, 47a, 144b; 2:68b, 103a, 149b, 163a, 249a, 264b (last two Heikh). Cf. Bereshit Rabbah 9:5. **224. wags his tail.** Busy with his bone—the goat of sins that Israel has provided—the Accuser not only fails to accuse but also does not prevent Israel ("the one who enters") from attaining an audience with the King. Furthermore, the dog even "wags his tail," meaning that he praises Israel to God (see next paragraph). See Moses de León, *Sefer ha-Mishqal*, 126–27. According to *Matoq mi-Devash*, "the one who enters" refers to the celestial defender. **225. *goat shall bear upon it all their iniquities*…** On the verses from Leviticus, see Zohar 3:63a, 64a, 102a. **226. Everything rests upon this…** The sin-laden goat offered to Azazel is crucial, for without it judgment would be aroused and the Other Side would be empowered, and—since its nature is severe judgment—destruction would ensue. (Note that Israel are not innocent, and it is only by means of this ruse orchestrated by God that they avoid punishment.) Like the omer offering (see above, pages 296–97), the goat to Azazel is a ruse—beneficial advice bestowed by God to outfox the demonic powers. ## 3 Meeting 3: Beware the Dreaded *Qetev!* 👁️🫀👁️ ### 3.1 Scourge and Pestilence | Psalms 91:1-7 | תהילים צ״א:א׳-ז׳ | | -------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | --------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | | (1) O you who dwell in the shelter of the Most High and abide in the protection of Shaddai— (2) I say of GOD, my refuge and stronghold, my God in whom I trust, (3) that you will be saved from the fowler’s trap, from the destructive plague. (4) With pinions you will be covered; you will find refuge under God’s wings— whose fidelity is an encircling shield. (5) You need not fear the terror by night, or the arrow that flies by day, (6) the plague that stalks in the darkness, ==or the scourge [*qetev*] that ravages at noon.== (7) A thousand may fall at your left side, ten thousand at your right, but it shall not reach you. | **(א) יֹ֭שֵׁב בְּסֵ֣תֶר עֶלְי֑וֹן בְּצֵ֥ל שַׁ֝דַּ֗י יִתְלוֹנָֽן׃ (ב) אֹמַ֗ר לַ֭ה׳ מַחְסִ֣י וּמְצוּדָתִ֑י אֱ֝לֹקַ֗י אֶבְטַח־בּֽוֹ׃ (ג) כִּ֤י ה֣וּא יַ֭צִּילְךָ מִפַּ֥ח יָק֗וּשׁ מִדֶּ֥בֶר הַוּֽוֹת׃ (ד) בְּאֶבְרָת֨וֹ ׀ יָ֣סֶךְ לָ֭ךְ וְתַחַת־כְּנָפָ֣יו תֶּחְסֶ֑ה צִנָּ֖ה וְסֹחֵרָ֣ה אֲמִתּֽוֹ׃ (ה) לֹֽא־תִ֭ירָא מִפַּ֣חַד לָ֑יְלָה מֵ֝חֵ֗ץ יָע֥וּף יוֹמָֽם׃ (ו) מִ֭דֶּבֶר בָּאֹ֣פֶל יַהֲלֹ֑ךְ ==מִ֝קֶּ֗טֶב יָשׁ֥וּד צׇהֳרָֽיִם׃== (ז) יִפֹּ֤ל מִצִּדְּךָ֨ ׀ אֶ֗לֶף וּרְבָבָ֥ה מִימִינֶ֑ךָ אֵ֝לֶ֗יךָ לֹ֣א יִגָּֽשׁ׃** | | Deuteronomy 32:19-24 | דברים ל״ב:י״ט-כ״ד | | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | | (19)  GOD saw and was vexed And spurned these sons and daughters. (20) [God] said: I will hide My countenance from them, And see how they fare in the end. For they are a treacherous breed, Children with no loyalty in them. (21) They incensed Me with no-gods, Vexed Me with their futilities; I’ll incense them with a no-folk, Vex them with a nation of fools. (22) For a fire has flared in My wrath And burned to the bottom of Sheol, Has consumed the earth and its increase, Eaten down to the base of the hills. (23) I will sweep misfortunes on them, Use up My arrows on them: (24) Wasting famine, ravaging plague, Deadly ==pestilence [*qetev*]==, and fanged beasts Will I let loose against them, With venomous creepers in dust. | **(יט) וַיַּ֥רְא ה׳ וַיִּנְאָ֑ץ מִכַּ֥עַס בָּנָ֖יו וּבְנֹתָֽיו׃         (כ) וַיֹּ֗אמֶר אַסְתִּ֤ירָה פָנַי֙ מֵהֶ֔ם אֶרְאֶ֖ה מָ֣ה אַחֲרִיתָ֑ם        כִּ֣י ד֤וֹר תַּהְפֻּכֹת֙ הֵ֔מָּה בָּנִ֖ים לֹא־אֵמֻ֥ן בָּֽם׃         (כא) הֵ֚ם קִנְא֣וּנִי בְלֹא־אֵ֔ל כִּעֲס֖וּנִי בְּהַבְלֵיהֶ֑ם        וַֽאֲנִי֙ אַקְנִיאֵ֣ם בְּלֹא־עָ֔ם בְּג֥וֹי נָבָ֖ל אַכְעִיסֵֽם׃         (כב) כִּי־אֵשׁ֙ קָדְחָ֣ה בְאַפִּ֔י וַתִּיקַ֖ד עַד־שְׁא֣וֹל תַּחְתִּ֑ית        וַתֹּ֤אכַל אֶ֙רֶץ֙ וִֽיבֻלָ֔הּ וַתְּלַהֵ֖ט מוֹסְדֵ֥י הָרִֽים׃         (כג) אַסְפֶּ֥ה עָלֵ֖ימוֹ רָע֑וֹת חִצַּ֖י אֲכַלֶּה־בָּֽם׃         (כד) מְזֵ֥י רָעָ֛ב וּלְחֻ֥מֵי רֶ֖שֶׁף ==וְקֶ֣טֶב מְרִירִ֑י==        וְשֶׁן־בְּהֵמֹת֙ אֲשַׁלַּח־בָּ֔ם עִם־חֲמַ֖ת זֹחֲלֵ֥י עָפָֽר׃** | ### 3.2 BDB Dictionary קֶטֶב (*qeṭev*) — Entry Unpacked by Claude **Headword:** **קֶ֫טֶב** (*qeṭev*) — masculine noun — gloss: *destruction* — 4 occurrences, all cited. > [!quote] The original entry > &lrm;† קֶ֫טֶב >&lrm; 1. [קֹ֫טֶב] n.m. Dt 32:24 destruction;—of pestilence, abs. ק׳ Dt 32:24 (‖ רֶשֶׁף), ψ 91:6 (‖ דֶּבֶר), so sf. (of She'ôl) קָֽטָבְךָ (Ges§ 93 q) Ho 13:14 (‖ of מָוֶת, דְּבָרֶיךָ); more gen., שַׂעַר קָ֑טֶב Is 28:2. #### 3.2.1 The Notation, Decoded | Notation | Meaning | |---|---| | † (before the word) | All passages cited — BDB lists every occurrence of the word; the listing is complete. | | [ ] around **קֹ֫טֶב** | The enclosed form is *not* actually attested; it is the reconstructed ground-form BDB posits to explain the vocalization. | | n.m. | noun, masculine. | | abs. | absolute state (plain form — not construct, not suffixed). | | **ק׳** | shorthand for the headword **קֶטֶב**; the geresh ( ׳ ) marks an abbreviated word. | | ‖ | parallel — the word stands in poetic parallelism (synonym or counterpart) with the term that follows. | | ψ | Psalms (BDB uses Greek psi for the Psalter). | | sf. | with (pronominal) suffix — the form carries a possessive ending. | | (of She'ôl) | identifies what the suffix refers to: the "your" in *qoṭovkhā* is addressed to Sheol. | | Ges § 93 q | cross-reference to Gesenius–Kautzsch, *Hebrew Grammar* §93q (paradigms of masculine / segolate nouns), which explains the suffixed vocalization. | | more gen. | more generally — a broader, less specific use of the word. | | Dt / Ho / Is | Deuteronomy / Hosea / Isaiah. | #### 3.2.2 What BDB is Saying BDB files all four biblical occurrences — the † signals a complete listing — under one basic meaning, *destruction*, and marks the word as a masculine noun. The bracketed form [קֹ֫טֶב] (*qoṭev*) is not a spelling that occurs in the text. It is the o-class segolate ground-form BDB reconstructs to account for the word's vocalization: the absolute surfaces as **קֶטֶב** (*qeṭev*), while the same noun with a suffix exposes the underlying o-vowel in **קׇֽטׇבְךָ** (*qoṭovkhā*) — the form for which BDB sends the reader to Gesenius §93q. Within the single meaning *destruction*, BDB then distinguishes two shades of use: 1. a specific sense, *of pestilence* — the word names a deadly plague or scourge, and in each case it stands in poetic parallel with another term for plague or death (Deuteronomy 32:24, Psalm 91:6, Hosea 13:14); 2. a *more general* sense, where the construct phrase **שַׂעַר קָטֶב** (*saʿar qāṭev*) denotes a destroying tempest (Isaiah 28:2). #### 3.2.3 The Four Occurrences ##### 3.2.3.1 Deuteronomy 32:24 — *of pestilence* ( ‖ **רֶשֶׁף** ) [Sefaria → Deuteronomy 32:24](https://www.sefaria.org/Deuteronomy.32.24) **מְזֵ֥י רָעָ֛ב וּלְחֻ֥מֵי רֶ֖שֶׁף ==וְקֶ֣טֶב== מְרִירִ֑י וְשֶׁן־בְּהֵמֹת֙ אֲשַׁלַּח־בָּ֔ם עִם־חֲמַ֖ת זֹחֲלֵ֥י עָפָֽר׃** *Wasting famine, ravaging plague, deadly pestilence, and fanged beasts will I let loose against them, with venomous creepers in dust.* Here the absolute form appears in **וְקֶ֣טֶב מְרִירִ֑י** (*we-qeṭev meriri*, *deadly pestilence*; **מְרִירִי**, *meriri*, bitter / deadly). Its parallel is **רֶשֶׁף** (*reshef*, fiery bolt / burning plague) in the preceding **וּלְחֻמֵי רֶשֶׁף**. ##### 3.2.3.2 Psalm 91:6 — *of pestilence* ( ‖ **דֶּבֶר** ) [Sefaria → Psalms 91:6](https://www.sefaria.org/Psalms.91.6) **מִ֭דֶּבֶר בָּאֹ֣פֶל יַהֲלֹ֑ךְ ==מִ֝קֶּ֗טֶב== יָשׁ֥וּד צׇהֳרָֽיִם׃** *the plague that stalks in the darkness, or the scourge that ravages at noon.* The word appears as **מִקֶּטֶב** (*mi-qqeṭev*), rendered *the scourge that ravages at noon*. It parallels **מִדֶּבֶר** (*mi-dever*, *the plague that stalks in the darkness*); **דֶּבֶר** (*dever*) is plague / pestilence. ##### 3.2.3.3 Hosea 13:14 — *of pestilence*, Suffixed, Addressed to Sheol ( ‖ **מָוֶת**, **דְּבָרֶיךָ** ) [Sefaria → Hosea 13:14](https://www.sefaria.org/Hosea.13.14) **מִיַּ֤ד שְׁאוֹל֙ אֶפְדֵּ֔ם מִמָּ֖וֶת אֶגְאָלֵ֑ם אֱהִ֨י דְבָרֶ֜יךָ מָ֗וֶת אֱהִ֤י ==קׇֽטׇבְךָ֙== שְׁא֔וֹל נֹ֖חַם יִסָּתֵ֥ר מֵעֵינָֽי׃** *From Sheol itself I will save them, redeem them from very Death. Where, O Death, are your plagues? Your pestilence where, O Sheol? Revenge shall be far from My thoughts.* This is the suffixed form **קׇֽטׇבְךָ** (*qoṭovkhā*, *your pestilence*), addressed to **שְׁאוֹל** (*sheʾol*, Sheol). It parallels **דְבָרֶיךָ** (*devarekha*, *your plagues*), addressed to **מָוֶת** (*mavet*, Death). This is the occurrence BDB tags "sf. (of She'ôl)," and whose vocalization it explains via Gesenius §93q. ##### 3.2.3.4 Isaiah 28:2 — *more general* (destroying storm) [Sefaria → Isaiah 28:2](https://www.sefaria.org/Isaiah.28.2) **הִנֵּ֨ה חָזָ֤ק וְאַמִּץ֙ לַֽאדֹנָ֔י כְּזֶ֥רֶם בָּרָ֖ד ==שַׂ֣עַר קָ֑טֶב== כְּזֶ֠רֶם מַ֣יִם כַּבִּירִ֥ים שֹׁטְפִ֛ים הִנִּ֥יחַ לָאָ֖רֶץ בְּיָֽד׃** *Lo, my Sovereign has something strong and mighty, like a storm of hail, a shower of pestilence. Something like a storm of massive, torrential rain shall be hurled with force to the ground.* Here **קָטֶב** stands in the construct phrase **שַׂעַר קָטֶב** (*saʿar qāṭev*) — JPS *a shower of pestilence*, more literally a *destroying tempest* / *storm of destruction*. BDB places it under the *more general* use, where the noun carries its base sense *destruction* rather than the narrower "plague." #### 3.2.4 The Senses at a Glance - **קֶטֶב** (*qeṭev*) = *destruction* (base meaning) - *of pestilence* — Deuteronomy 32:24, Psalm 91:6, Hosea 13:14 - *more general* (destroying storm) — Isaiah 28:2 --- **Versions.** Hebrew: *Miqra according to the Masorah* (Sefaria). English: *The JPS Tanakh: Gender-Sensitive Edition* (Sefaria). Editorial conventions (†, [ ], ‖) per BDB's own list of abbreviations; §93 reference per Gesenius–Kautzsch, *Hebrew Grammar*. ### 3.3 From Metaphor to Monster: Bemidbar Rabba | Bemidbar Rabba 12:3 | | | --------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | --- | | אֹמַר לַה' מַחְסִי, שִׁיר זֶה שֶׁל פְּגָעִים, אָמַר משֶׁה בְּשָׁעָה שֶׁהָיָה עוֹלֶה לָהָר, שֶׁהָיָה מִתְיָרֵא מִן הַמַּזִּיקִין, […]<br><br>מִקֶּטֶב יָשׁוּד צָהֳרָיִם, רַבָּנָן אָמְרִין שֵׁד הוּא וְלָמָּה קָרֵי לֵיהּ קֶטֶב, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר דְּהוּא בָּזֵא סוּגְיָא דְּיוֹמָא מִן רָאשֵׁיהוֹן דְּאַרְבַּע עַד סוֹפֵיהוֹן דְּתֵשַׁע. רַבִּי לֵוִי אָמַר דְּהוּא בָּזֵז סוּגְיָא דְטִהֲרָא מִן סוֹפֵיהוֹן דְאַרְבַּע עַד רָאשֵׁיהוֹן דְּתֵשַׁע, וְאֵינוֹ שׁוֹלֵט לֹא בַצֵּל וְלֹא בַחַמָּה אֶלָּא בֵּין הַצֵּל לַחַמָּה, רֹאשׁוֹ דּוֹמֶה לָעֵגֶל וְקֶרֶן אֶחָד יוֹצְאָה בְּתוֹךְ מִצְחוֹ וְהוּא מִתְגַּלְגֵל כַּכָּד. <br><br>אָמַר רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵף קֶטֶב מְרִירִי עָשׂוּי קְלִפִּין קְלִפִּין, שְׂעָרוֹת שְׂעָרוֹת, עֵינַיִם עֵינַיִם. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְעַיִן אַחַת קְבוּעָה לוֹ בְּלִבּוֹ, וְכָל מִי שֶׁהוּא רוֹאֶה אוֹתוֹ אֵין לוֹ חַיִּים מֵעוֹלָם בֵּין אָדָם בֵּין בְּהֵמָה, וְכָל מִי שֶׁהוּא רוֹאֶה אוֹתוֹ נוֹפֵל וָמֵת. וּמְרִירִי שׁוֹלֵט מִשִּׁבְעָה עָשָׂר בְּתַמּוּז וְעַד תִּשְׁעָה בְּאָב. חִזְקִיָּה רָאָה אוֹתוֹ וְנָפַל עַל פָּנָיו וָמֵת. אָמַר רַבִּי פִּינְחָס הַכֹּהֵן מַעֲשֶׂה בְּאֶחָד שֶׁרָאָה אוֹתוֹ וְנִכְפָּה עַל פָּנָיו, אָמְרוּ יְהוּדָה בֶּן רַבִּי שְׁמוּאֵל רָאָה וְלֹא נָפַל, אָמְרוּ אַף עַל פִּי כֵן מֵת. רַבִּי אַבָּהוּ הֲוָה יָתֵיב פָּשֵׁיט בַּחֲדָא כְּנִשְׁתָּא מִדּוּכְתָּא דְּקֵסָרִין, חָמָא חַד פַּאֲרֵי בָּתַר חַבְרֵיהּ וּבִידֵיהּ חַד קָטוֹ בָּעֵי דְּיִמְחִינֵיהּ בָּהּ, חָמָא חַד מַזִּיק פָּארֵי בַּתְרֵיהּ וּבִידֵיהּ חַד קְטוּ דְּפַרְזָל. נְפַק רַבִּי אַבָּהוּ וּפָארֵי בַּתְרֵיהּ, אֲמַר לֵיהּ לָא תִמְחִינֵיהּ דִּלְמָא הוּא מָיֵת. אֲמַר לֵיהּ רַבִּי מִן הֲדָא הוּא מָיְתָא, אֲמַר לֵיהּ הָא מַזִּיקָא פָּארֵי בַּתְרָךְ וּבִידֵיהּ קְטוּתָא דְּפַרְזְלָא, אַתְּ מָחֵי לֵהּ בַּהֲדָהּ וְהוּא מָחֵי לֵהּ בְּהַהִיא וְהוּא מָיֵת. רַבִּי יוֹחָנָן הֲוָה מְפַקֵּד לְסָפְרַיָא וּלְמַתְנְיָנַיָּא בְּאִלֵּין יוֹמַיָּא דְּלָא יֶהֱווֹן טָעֲנִין עַרְקָא עַל מֵינוֹקַיָא. רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק הֲוָה מְפַקֵּד לְסָפְרַיָא וּלְמַתְנְיָנַיָּא בְּאִלֵּין יוֹמַיָא דְּיֶהֱווֹן מְפַטְרִין טַלַּיָּא בְּאַרְבַּע שָׁעִין, (תהלים צא, ז): | | | “I will say of the Lord: He is my shelter” (Psalms 91:2) – this song of ravages, Moses recited it as he ascended the mountain, as he feared demons. […]<br> <br>“Nor the scourge [*ketev*] that ravages at noon” (Psalms 91:6) – the Rabbis say: It is a demon. Why is it called *ketev*? <br>Rabbi Abba bar Kahana said: Because it plunders the strength of the day from the beginning of the fourth hour until the end of the ninth hour. [ \* *Ketev* is a portmanteau *of kotef uvozez*, meaning plucks and plunders.] <br>Rabbi Levi said: Because it plunders the strength of the day from the end of the fourth hour until the beginning of the ninth hour, but rules in neither the sun nor the shade, but only between the shade and the sun. Its head resembles that of a calf, and a horn emerges from its forehead, and it rolls like a jug. <br><br>Rav Huna said in the name of Rabbi Yosef: *Ketev Meriri* (Deuteronomy 32:24) is made of many scales, many hairs, and many eyes. <br>*Meriri* dominates from the seventeenth of Tamuz until the ninth of Av. Ḥizkiya saw it, fell on his face, and died. <br><br>Rabbi Pinḥas HaKohen said: There was an incident involving one who saw it and fell on his face. <br><br>It was said: Yehuda ben Rabbi Shmuel saw but did not fall. They said, nevertheless, he died. <br><br>Rabbi Abbahu was sitting and studying in a certain study hall in his place, Caesarea. He saw one pursuing another and in his hand was a certain rod with which he sought to strike him. He saw a demon pursuing him, and in his hand was an iron rod. Rabbi Abbahu went out and pursued him. He said to him: ‘Do not strike him because he may die.’ He said to him: ‘Rabbi, from this he will die?’ He said to him: ‘There is a demon pursuing you and in his hand is an iron rod. You will strike him with this one, and it will strike him with that one and he will die. <br>Rabbi Yoḥanan would instruct the Bible teachers and the Mishna teachers that they should not raise a strap against the children on those days. Rabbi Shmuel bar Rabbi Yitzḥak would instruct the Bible teachers and the Mishna teachers to dismiss the children after four hours of the day on those days. | | | *A portmanteau is a word formed by blending the sounds and meanings of two or more existing words. The term was popularized by author Lewis Carroll in Through the Looking-Glass to describe "packing" multiple meanings into a single new term* | | ### 3.4 Zohar on the Evil *Qetev* ###### From Daniel Matt's Commentary (pg 78-79, note 69): > According to rabbinic sources, Israel worshiped the Golden Calf as an imitation of the bull in the Divine Chariot (as described by the prophet Ezekiel). See *Tanḥuma, Ki Tissa* 21: “The blessed Holy One said to him [Moses], ‘… I see them coming to Sinai and receiving My Torah, and I descend on Sinai in My chariot of four animals, on which they gaze, and they unhitch one of them and thus arouse My anger’—as is said: *the face of* שור (*shor*), *a bull* [or: *an ox*], *on the left*… (Ezekiel 1:10), and it is written: *They exchanged their glory for the image of a bull*.” > > Here Rabbi Shim’on associates the bull with the demonic power, which originates from the left side. The Golden Calf is the Primordial Demon’s vehicle for invading the world. ###### Text of Zohar | Zohar Pequdei (2:236b) - Translation by Daniel Matt | זוהר פקודי (ב רלו:) | | ----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | | “Come and see: [236b] When Israel did that deed, causing that sin, why a calf and not another aspect? Now, if you say that they chose a calf—not so! Rather, they said, *Rise up, make us Elohim, gods, that will go before us* (Exodus 32:1), and Aaron sought to delay them.<br><br>“However, surely the deed was done fittingly. For from the side of gold emerges dross when gold is refined, and from there spread all those aspects of the left, smelting of that dross of gold, diverging in many directions. All those appearing red, hue of gold, exist in the mountains when the sun shines intensely; for the intensity of the sun manifests gold, generating it in the earth. The one appointed over the sun’s intensity has the appearance of a calf, and is called *scourge raging at noon* (Psalms 91:6), issuing from a calf, red smelting of gold. All of these come from that redness, impure spirit; all those branching out from impure spirit spread throughout the world. | אֶלָּא וַדַּאי עֲבִידְתָּא אִתְעָבִיד כַּדְקָא חֲזֵי, דְּהָא מִסִּטְרָא דְּדַהֲבָא, נָפְקָא סוּסְפִיתָא, כַּד אִתְבְּרִיר דַּהֲבָא, וּמִתַּמָּן מִתְפַּשְּׁטֵי כָּל אִינּוּן סִטְרֵי שְׂמָאלָא, דְּאִינּוּן הִתּוּכָא דְּהַהוּא (כ"ד ע"ב) סוּסְפִיתָא דְּדַהֲבָא, וּמִתְפָּרְשָׁאן לְכַמָּה סִטְרִין. וְכָל אִינּוּן דְּאִית לוֹן חֵיזוּ סוּמָקָא, גּוָֹון דְּדַהֲבָא קַיְימָא בְּטוּרֵי, כַּד שִׁמְשָׁא בְּתוּקְפֵּיהּ, בְּגִין דְּתּוּקְפָּא דְּשִׁמְשָׁא אַחְזֵי דַּהֲבָא, וְאוֹלִיד לֵיהּ בְּאַרְעָא. וְהַהוּא דִּמְמָנָא בְּהַהוּא תּוּקְפָּא דְּשִׁמְשָׁא, חֵיזוּ דִּילֵיהּ כְּעֶגְלָא, וְאִקְרִי (תהילים צ״א:ו׳) קֶטֶב יָשׁוּד צָהֳרָיִם, וְדָא נָפְקָא מִגּוֹ עֶגְלָא הִתּוּכָא סוּמָקָא דְּדַהֲבָא, וְכָל הָנֵי אַתְיָין מֵהַהוּא סִטְרָא סוּמָקָא, רוּחַ מְסַאֲבָא, דְּכָל אִינּוּן דְּמִתְפָּרְשֵׁי מֵרוּחַ מִסְאֲבָא מִתְפַּשְּׁטֵי בְּעָלְמָא. | From Daniel Matt's Commentary: > **the deed was done fittingly…** The image of a calf derives from the left side, which is symbolized by gold and the color red. The dross of gold represents the demonic force and evil, which originate from harsh Judgment on the left. Demonic powers exhibit the reddish hue of gold, and both this precious element and these powers develop by the intensity of the sun. Appointed over the sun is a demonic force resembling a calf. > > The relation between the Golden Calf and the left side derives from a rabbinic tradition. According to various sources, Israel worshiped the Golden Calf as an imitation of the bull on the left side of the Divine Chariot (as described by the prophet Ezekiel). See *Tanḥuma, Ki Tissa* 21: “The blessed Holy One said to him [Moses], ‘…I see them coming to Sinai and receiving My Torah, and I descend on Sinai in My chariot of four animals, on which they gaze, and they unhitch one of them and thus arouse My anger’—as is said: *the face of* שור (*shor*), *a bull* [or: *an ox*], *on the left*… (Ezekiel 1:10), and it is written: *They exchanged their glory for the image of a bull* (Psalms 106:20).” ## 4 Meetings 4-5: The Palaces of Impurity ### 4.1 Text of Zohar Translation and Commentary by Nathan Wolksi (Pritzker Zohar Vol. 12) Rabbi Shim’on opened, “*But they, like Adam, have violated the covenant. There they have been false to Me* (Hosea 6:7). Who will uncover the dust from your eyes, O Adam?\! For the blessed Holy One commanded you a single commandment—yet you were unable to fulfill it, because you were seduced by the wicked words with which the evil serpent led you astray, as is written: *Now the serpent was slier* (Genesis 3:1). That is why you were lured after him and inflicted death upon yourself and upon all the offspring that issued from you. Come and see: Whoever is lured after him and descends toward him is lost in a single instant\) “Come and see: David’s being was thrust in the font of flowing waters. When he was banished to another land and tormented—in accordance with his distress so was he banished from the holy land. Even though he descended from his rungs to the lowest rung he remained steadfast and did not enter the Other Side, and was on guard against it. What is written? *Indeed, as YHVH lives and as you live, there is but a step between me and death* (1 Samuel 20:3). For he descended from his rungs until he was that close. Happy is the share of one who is on guard against that Evil Side and all the rungs of that side lurking in the world\) **“For the evil impulse has many facets and rungs: Writhing Snake, Satan, Angel of \[263a\] Death, Evil Impulse. It has already been established that even though it is called by these names it has seven names: Evil, Impure, Satan, Enemy, Stumbling Stone, Uncircumcised, Hidden One. These are seven names corresponding to the seven rungs of the halls—all of them the side of impurity, as we have said—corresponding to these seven names by which Hell is called, the site where the wicked of the world are judged: Pit, Destruction, Dumah, Miry Clay, Sheol, Shadow of Death, Netherworld. All of these are rungs corresponding to one another.[377](javascript:void\(0\))** **“We have already established that just as there are rungs and halls on the Side of Holiness, so too on the Side of Impurity—all of them lurking and empowered in the world. On the impure left side are seven halls corresponding to the seven names by which the evil impulse is called, and corresponding to the seven names by which Hell is called, all of them poised for seduction and evil judgment, to defile human beings—those who cleave to them, not guarding their ways in this world.[378](javascript:void\(0\))** **“One who comes to purify himself in this world in the side of purity is purified in that site called Mystery of Faith; for there are countless rungs and innumerable princes all poised to draw a person close to the worship of the blessed Holy One and purify him. But one who comes to defile himself is defiled in this Other Side—which is impure; for there are countless rungs and innumerable princes all poised to defile human beings who approach them, coming to be drawn after that Evil Side.[379](javascript:void\(0\))** “It is written: *What man alive will not see death, will save his life* \[*from the grip of Sheol?*\] (Psalms 89:49). What man created in the world will not see death, he after whom the whole world is drawn? For at the time when a person comes to render account before his Lord—before he departs from this world—he sees him, as we have established.[380](javascript:void\(0\)) **“These seven halls, which are the seven abodes of Hell, are called Twelve Months. For just as the Side of Faith has twelve months—holy rungs—so too this Other Side has twelve months, in which the wicked are punished and their souls judged. Happy is the share of the righteous who restrain their feet from them—not approaching their gates—so as to be saved from them in that world\)** **“First hall. Beginning of the side of the evil impulse. This first hall is called Pit, entirely empty. Whoever approaches to enter within has no one to hold on to him. Rather, they seize him so that he will fall, unable to rise. It has no beneficent support.[382](javascript:void\(0\))** “In this hall presides a prince named Dumah, presiding above and below. This is who seizes the soul when it is thrust out of the holy hall by that prince *Tohari’el*, and who stands by that portal of the Holy Side. Accordingly Dumah is stationed—to seize the soul, countless wardens of judgment with him.[383](javascript:void\(0\)) **“Beneath this prince is stationed another prince, thousands and myriads beneath him, called פתותי (*Fatoti*), poised לפתאה (*le-fatta’ah*), to tempt, human beings—looming, luring one to gaze and glimpse upon all manner of adultery and fornication. As for all those with him, they all rise toward him \[a person\] and go before him, compelling him to divert his eyes to look upon what he must not.[384](javascript:void\(0\))** **“This one is called סרסרים (*Sarsarim*)—wicked סרסורא (*sarsura*), agent, for all those evils. This one stands ready over the grave when that body is judged; and he smashes its eyes, for he acquired them when it was in this world—they belong to him\)** **“The soul is judged in this place until she enters this site called Pit, containing innumerable snakes and scorpions, all of which sting that \[263b\] soul, seizing her and punishing her.[386](javascript:void\(0\))** **“Deeper within is another impure spirit, exalted over all, presiding over this entire hall; all move on its account. This one is called גמגימא (*Gamgima*)—red as a rose, constantly poised to inflict harm. For when a person’s prayer is rejected—that person not deserving—this spirit arises and ascends and collaborates with the ultimate impure spirit of all, accusing above, recalling the person’s sins before the blessed Holy One. Your mnemonic: *and Satan* גם (*gam*), *also, came among them* (Job 1:10). It is not written *and Satan came*, but rather: גם (*gam*), *also*.[387](javascript:void\(0\))** **“From this evil spirit derive numerous other wardens, appointed to seize an evil word or a filthy word that a person utters from his mouth, after which he utters holy words. Woe to them\! Woe to their lives\! These are the people who empower these other wardens to taint the holy site. Woe to them in this world, woe to them in the other world\! For these impure spirits take this impure word, and afterward—when the person utters a holy word—these impure spirits intercept, and take that impure word and defile that holy word; and the person gets no merit for it, and holy power is weakened, as it were.[388](javascript:void\(0\))** **“Above these is a prince named ספסיריטא (*Safsirita*). Countless wardens of judgment together with this prince above them seize these evil words. Likewise they take all those objects that a person throws with his hands in a fit of rage. For then this prince *Safsirita* seizes that object and ascends and says, ‘This is the offering of so-and-so that he has offered to our side\!’[389](javascript:void\(0\))** **“For every facet of calm hails from the right side, the Side of Faith, whereas every facet of rage hails from the evil Other Side, the side of impurity. Therefore, one who casts something from his hands in rage—all these seize this object that was thrown and raise it on high, and it is offered to that side, and they say, ‘This is the offering of so-and-so\!’** “A herald proclaims throughout all the firmaments, ‘Woe to so-and-so, who strayed after a foreign god and worshiped another god\!’ The herald proclaims a second time, saying, ‘*Woe to them for wandering from Me*… (Hosea 7:13).’ Happy is the person who is on guard against its ways—not straying to the right or left—not falling within a deep pit from which he cannot climb out\) **“Second hall. This hall is darker than the first hall. This one is called Destruction, corresponding to the name Impure; for the first hall is called Pit, corresponding to the name Satan, and this one is called Destruction, corresponding to the name Impure. In this hall are found three openings on three sides.[391](javascript:void\(0\))** **“First opening. Stationed within is a prince named עסטיריא (*Astiriya*), and many thousands and myriads of deputies beneath him, presiding over all those who corrupt their ways by spilling seed on the ground, or who eject seed unnaturally, or all those who fornicate with their hands. These are they who do not see the face of *Shekhinah* at all. Rather, at that time, this prince on the side of impurity that we have mentioned goes forth, and all those thousands and myriads—all of whom swarm around that man and defile him in this world. Afterward, when his soul departs from this world, this prince and all those with him defile him, and they seize him and she \[the soul\] is defiled by them, and they usher her within to be punished among them.[392](javascript:void\(0\))** **“These are called Boiling Seminal Emission, for all impure powers of fury preside over this one; because all of them loom and hover over a man when he excites himself, getting him hot for this lust. Then they seize that lust and that seed spilled on the ground, and they are energized by it, and they take it and raise it on high, causing this covenant to be enslaved to the side of impurity.[393](javascript:void\(0\)) \[264a\]** ###### (Meeting 5) “Second opening. Stationed within is another prince named טסקיפה (*Tasqifah*), ordained over all those who corrupt their ways not by spilling seed on the ground, but by discharging seed in animals, or in those forbidden sexual relations gravely prohibited by Torah. For this prince and the many thousands and myriads with him all arise to defile him, as has been said concerning the others.[394](javascript:void\(0\)) “Come and see: All those put to death by the court or punished for these sins are plucked from these impure realms and have no share in them, nor in this cup called *Cup of Staggering* (Isaiah 51:17). For all those who did not drink that cup of the court to be spared this *Cup of Staggering*—afterward, when he departs this world, this prince and all those with him seize him; and this is *the bitter day*—they saturate the soul with countless punishments differing from one another.[395](javascript:void\(0\)) “In this hall abides one spirit—these princes beneath him—and this is ניאציריאל (*Ni’atsiri’el*). From this \[spirit\] three bitter drops ooze that drip into this *Cup*. One is called חצץ (*Ḥatsats*); one is called המות‎ מר (*Mar ha-mavet*); and one is called קובעת (*Qubba’at*). All of them gather in that *Cup*. Subsequently, three drops pour from this *Cup* to that sword that slays human beings, as has been established.[396](javascript:void\(0\)) “Third opening. Stationed within is a prince named סנגדיאל (*Sangadi’el*), appointed over all those who insert this holy covenant into another woman from the side of an alien god. As for all those who ruin their ways through this, betraying the sign of the holy covenant—this prince and all those deputies with him all draw in their midst images of those impure women in whom that holy covenant was defiled. When the man departs this world, all of them are inscribed before him, defiling him thereafter.[397](javascript:void\(0\)) “On the spirit within this hall hinge the mysteries of sorcery to kill people before their time, and all the sorcery employed by human beings; those who perform their sorcery in which they are defiled—as when Balaam would perform his sorcery, first defiling himself with the defilement of boiling semen that he discharged into animals. That is why he was punished in boiling seminal emission, as we have mentioned; and that is why this hall is called Impure Destruction.[398](javascript:void\(0\)) “In this hall there is another spirit, ordained beneath the spirit above, called סרטיא (*Saratya*), and countless thousands and myriads beneath him. All of them arise when a dream issues from within the Holy Side. The word issues forth, and this spirit and all those wardens with him venture out and converge on that word, descending upon it and mingling within, in order to impair it; and they divulge to the person other words—false material.[399](javascript:void\(0\)) “So is the way of the deceiver: were he not to convey a truthful matter, he would not be able to configure his deceptions; likewise with these. Afterward, all those beneath, lacking stable existence, branch out below, and they divulge matters in the world to numerous sides. All of these are below, occupying rungs that separate out to various species, to numerous sides.[400](javascript:void\(0\)) “From the side of this hall venture two spirits—transmogrifying: sometimes male, sometimes female. These range and roam through the world and titillate human beings, appearing to them as beautiful women in the apparition of a dream, seizing lust.[401](javascript:void\(0\)) “These are called lower spirits below, issuing from within a flame. For when these spirits above that are within this hall set out, two flames of fire shoot forth; and these soar though the world and transform into these two spirits, as we have mentioned, all on this side. Happy are the righteous who restrain themselves from these types and are on guard against them\! Of \[264b\] this is written *To protect you from a strange woman, from an alien woman whose talk is smooth* (Proverbs 7:5).[402](javascript:void\(0\)) “Third hall. This hall is a hall that is gloomy and dark, containing no light whatsoever, gloomier than the preceding. This is the one called Dumah, corresponding to the name called Enemy. In this hall are found four openings: one to this side, one to that side, \[and so on to four sides\].[403](javascript:void\(0\)) “A prince presides over this first opening; and this prince is sustained by the potency of the world’s rage. When judgment looms over the world, the prince located in this opening takes up weapons and stores them at the gates of the synagogue. This one is called סקפורטיא (*Seqaportya*)—stumbling block of the world. Of this is written *The way of the wicked is like deep darkness; they do not know what will make them stumble* (Proverbs 4:19). This prince waits by crossroads, to see when he holds sway and judgment looms over the world. He waits to see who is walking alone in the streets; and if he encounters him, he is able to harm him and impair his fortune.[404](javascript:void\(0\)) “Second opening. Stationed within is another prince, poised to receive decrees of judgment; this is סנגדיאל (*Sangadi’el*)—and under his charge, countless empowered wardens of law poised to receive those decrees of judgment. This one presides over this opening; and when he receives the decree of judgment, he descends below to those dark openings beneath, to the one called Destruction, and to another called Pit, which are below, where are thousands and myriads empowered to soar through the world to execute judgment—and the judgment in the decree is fulfilled.[405](javascript:void\(0\)) “Third opening. Here is another prince named אנגריון (*Anagriyon*), presiding over all illness, pain, trembling fever, and fire in the bones. For countless, innumerable thousands and myriads issue from him, ordained with him over all illness and pain, as has been said.[406](javascript:void\(0\)) “Fourth opening. Here inheres a spirit created on the moon’s defectiveness, called אסכרא (*Askara*), Diphtheria—presiding over the killing of children. This one manifests to them as the woman of the child. She suckles them, seizes them, and slaughters them.[407](javascript:void\(0\)) “In the middle of this hall abides a spirit called אגיריסון (*Agirison*), ordained over all those who die between the ages of thirteen and twenty; he is their slayer, as we have established. This one is in partnership with that serpent, as we have mentioned, arising with him, following him. Accordingly the Angel of Death is called *very good*, as is written: *and behold it was very good* (Genesis 1:31), as we have already established.[408](javascript:void\(0\)) “From here two spirits disperse and depart—Wrath and Rage, appointed over all those who hear rebuke from one who toils in Torah but do not trust him and are jealous of him; similarly, over all those who mock words of Torah or words of the Rabbis.[409](javascript:void\(0\)) “From Wrath and Rage issue countless thousands and innumerable myriads; and all of them sally forth, hovering over those people engaging in Torah, or engaging in matters of commandment, or embarking on a commandment—so that they will be saddened and find no delight therefrom. Of these two was Moses afraid when Israel sinned and he was descending from the mountain, as is written: *For I was in dread of the wrath and rage* (Deuteronomy 9:19).[410](javascript:void\(0\)) “Beneath these is a spirit presiding over all those masters of evil tongue. When these of evil tongue rouse, or when even a single person rouses to gossip, then this impure spirit above called סכסיכא (*Saksika*) stirs. He hovers over that arousal of evil tongue and alights upon it. He enters \[above\], and through that speech inflicts death, sword, and slaughter. \[265a\] Woe to those who arouse this side—not guarding their mouths and tongues, not careful about this—unaware that another arousal depends on its arousal\) “Come and see: When this arousal of evil tongue stirs below, then this *writhing snake, elusive snake* (Isaiah 27:1) raises its scales, establishes them ascendantly, and rouses from its head to its feet. When its scales ascend and arouse, the entire body arouses; its scales are all the wardens of judgment without. All of them stir and delight in that evil word, rousing toward it. Afterward, the entire evil body arouses from its head to its feet in all these halls we have mentioned. All those scales in that coat descend below, and that coat itself sheds and descends below—while the body ascends and arouses, becoming a slanderer above.[412](javascript:void\(0\)) “Come and see: Even though there is a fixed time for all the serpents of the world to shed their skin, they shed only when gossip abounds in the world—whereupon the evil serpent above arouses and sheds its skin and scales. This ascends and that descends. This shedding of scales and skin is most difficult of all. Why so? Because he separates from his mate; for were all to be in a single convergence, worlds could not endure them. All is on account of the arousal of evil tongue below\) “When serpents below shed that skin, each one emits a sound, stirring innumerable serpents abiding in that site called Pit, where countless snakes are found, all of them slandering to arouse the great serpent, who ascends and slanders on high—all on account of evil tongue, when its arousal prevails below.[414](javascript:void\(0\)) “Correspondingly, whoever engages in Torah—innumerable are the ones called הקדש‎ לשון (*leshon ha-qodesh*), holy tongue, who join together and stimulate arousal to that site called *Leshon Ha-Qodesh*, Tongue of Holiness—tongue from that holiness above, countless holy powers arousing on all sides. Happy is the share of the righteous, for they cause the arousal of holy powers above and below—holiness above and holiness below\) “Of this is written *Sanctify yourselves and be holy* (Leviticus 11:44). *Sanctify yourselves*—first waters, upper waters; *and be holy*—lower waters, called final waters; food in the middle—between first waters and final waters. So, food does not inhere in final waters, but rather in first waters. First waters—from on high, from where food derives; not in final waters. The mystery has been bequeathed to the holy ones of the Most High. Happy is their share in this world and in the world that is coming\) “Fourth hall. This hall is called חובה (*Ḥovah*), Guilt, and this is Miry Clay, corresponding to the other name called Stumbling Stone; all is one. *Ḥovah*, Guilt—because there abides all the guilt of the world; חובין (*ḥovin*), sins, tipping the balance.[417](javascript:void\(0\)) “In this hall are found all the sins of the inhabitants of the world. For when people sin, all the wardens of judgment take those sins and deposit them in this hall. As for all the merits of the world—all the holy angels take them and place them in the fourth hall called Merit. Merits are stored in the hall called Merit, and sins are stored in the other hall called Guilt; and they are weighed together: *one against the other God has set* (Ecclesiastes 7:14). After either merits or sins tip the balance to one side or another, so is the outcome.[418](javascript:void\(0\)) “So, on the day of Rosh Hashanah, when these two sides join—Merit and Guilt, Life and Death—if merits tip the balance to the side called Merit, the person is inscribed in that side called Life. \[265b\] For these two sides stand poised on that day: one on this side, and one on that side. If the person is worthy and merits prevail, that person is inscribed for life—for this holy side embraces him, saying, ‘This one is mine\! He belonged to me\!’ and it is inscribed that he belongs to him. If sins prevail, this other side called Guilt and Death embraces him, saying, ‘This one is mine\! He belonged to me\!’ Then it is inscribed that he belongs to him. This is as we have learned: On this day a person is inscribed for either life or death. If he is inscribed for this side, he is established in the side of holiness, cleaving within. If he is inscribed for the other side, he is established in the side of impurity and cleaves to it. This is: for either life or death—drawn to this side, or that side.[419](javascript:void\(0\)) “As long as he abides in this side of holiness, all sanctity and all purity cleave to him. When he calls out, the blessed Holy One answers and hears him. Of him is written *When he calls Me I answer him, I am with him in distress. I deliver him and grant him honor. With length of days I shall sate him, and show him My salvation* (Psalms 91:15). As long as he abides in the other side of impurity, all defilement, all sins, and all evils cleave to him. When he calls out, no one hears him; he is far from the blessed Holy One. Of him is written *Far from the wicked is salvation* (ibid. 119:155), and it is written: *Even if you make many prayers, I will not listen* (Isaiah 1:15). “This hall is the realm of all those called ‘other gods’—for they are manifest here—as well as all those who seduce human beings with the pleasures of this world, to whore and revel in the lascivious delights of the world, luring them after the delights and debaucheries of this world, as we have said.[420](javascript:void\(0\)) “Here a potent ruling spirit is manifest, above all, also called אל (*el*), god, corresponding to the other one in the side of holiness. This one is נכר‎ אל (*el nekhar*), *alien god*—and this is who seduces a person who is engaged in Torah, or who is found in the house of study. He seduces him and concocts numerous fantasies, saying, ‘What are you doing here? It is better for you to go in the company of the arrogant, those who pursue beautiful women, and those who revel in the delights of the world\!’[421](javascript:void\(0\)) “As soon as the person is seduced and strays after him, then all roam and are drawn after him; for countless are the others stationed beneath \[this spirit\], and all of them defile him in this world and defile him in that world. These are called Boiling צואה (*Tso’ah*), Excrement, as is written: ‘צא (*Tse*), *Out\!*’ *you will call to it* (Isaiah 30:22). These are rungs constantly poised to defile, as explained.[422](javascript:void\(0\)) “In the middle of this hall is another spirit called נגע (*Nega*), Plague, from which emerges another spirit called צרעת‎ נגע (*Nega Tsara’at*), Scaly Plague, poised to defile all those masters of evil tongue, more so than all they have \[already\] defiled him.[423](javascript:void\(0\)) “This supreme *Nega* is appointed over all tables. For when Sabbath enters and they have not been arranged with ענוגא (*innuga*), delight, as is fitting, and they scorn Sabbath delight, this *Nega* acquires those tables not \[arrayed\] with Sabbath delights, as we have said. And when this one acquires those tables, all those wardens of judgment who are standing by open, saying, ‘*He loved cursing—may it come upon him\! He did not want blessing—may it be far from him\!* (Psalms 109:17); *May he be clothed in a curse like a garment*… (ibid., 18); *May the creditor seize all that he has*… (ibid., 11); *May no one extend to him kindness*… (ibid., 12).’[424](javascript:void\(0\)) “We have already established that on Sabbath eve when tables are granted to the Evil Side, that Evil Side is invigorated and that person is handed over to that side. Woe to him—for he is diminished from the Side of Faith, and is entrusted to the Other Side\! All \[holiday\] meals follow this pattern.[425](javascript:void\(0\)) “Here, in this hall: \[266a\] children, life, and sustenance—inversely from that other hall. In that other hall these three do not pertain, depending above. Here they inhere for ill. When a person’s judgments reach this hall—there, life abides to annihilate them; there, children \[are judged for death\] when they are young, \[evil spirits\] emerging from here to be appointed accuser over them; there, sustenance to be deprived them. All depends on guilt—and that is why it \[this hall\] is called Guilt, as has been said.[426](javascript:void\(0\)) “From here issues an impure spirit called אריריא (*Arirya*), and countless thousands and myriads with him, all of them called יום‎ אוררי (*Orrei Yom*), Day-Cursers, as is said: *Let the day-cursers damn it* (Job 3:8). This spirit and all those with him stand by to seize that word with which a person curses himself in rage, stirring this serpent called *Leviathan the writhing snake* (Isaiah 27:1) to bring and arouse curses, as is said: *those skilled to stir Leviathan* (Job 3:8).[427](javascript:void\(0\)) “These preside during moments and hours of each day, and seize all those words of those who curse themselves in rage or curse themselves in oath. All of them take that word and with it arouse Leviathan in order to activate him. So, Job cursed himself in his sorrow, as is written: *and cursed his day* (Job 3:1)—at first, and afterward: *Let the day-cursers damn it*… (ibid., 8). May the Compassionate One save us from the Evil Side and from its power\) “Fifth hall. This hall is the hall called Sheol, corresponding to the one called Uncircumcised; and we have established that this is the mystery of the foreskin. In this hall there is one opening and one prince above it, always denouncing, inciting accusation against the world constantly. This is איבה (*Eivah*), Enmity, because this spirit is so named, and so this hall is called *Eivah*. Your mnemonic: *I will put enmity between you and the woman*… (Genesis 3:15).[429](javascript:void\(0\)) “In this hall presides a spirit that rules over all, called שודד (*Shoded*)—ושבר‎ שד (*shod va-shever*), *wrack and ruin*—who שודד (*shoded*), pillages, in high mountains among cliffs and crags. For from this hall suckle all bandits and marauders \[lurking\] in ruins. From here issue all slayers by sword and spear, following *the flame of the ever-turning sword* (Genesis 3:24) to annihilate all.[430](javascript:void\(0\)) “When famine prevails upon the world, this spirit called שד (*Shod*), Plunder, looms—and another spirit with him called כפן (*Kafan*), Famine; and these roam through the world, manifesting against human beings. This is the significance of what is written: *You will laugh at plunder and famine* (Job 5:22). These level accusation against human beings, and pillage all. As for the one called Plunder—once he has roamed among high mountains pillaging, destroying, and annihilating all, he then returns and pillages human beings; and they die from the weakness he imposes. As for the other—people eat but they are not sated, because he has dominion in the world.[431](javascript:void\(0\)) “At that time, whoever performs kindness with people—giving them food and drink—is worthy of driving these two spirits away, so that they will not prevail in the world. But when Israel do not perform kindness with people, and the other nations arouse kindness in the world, then these two spirits are tempered for them and are empowered over Israel, for then that Other Side is strengthened and Israel are subdued. But when Israel perform kindness, that Other Side is subdued—and the Side of Holiness is strengthened.[432](javascript:void\(0\)) “If not, those two spirits are tempered. One is sweetened for the other nations and suckles them; and \[the other\] turns to subdue Israel. Then blessings flow from above, from the right side to the left, and all those stationed to that side imbibe, as is written: *they made me guardian of the vineyards* (Song of Songs 1:6)—the other nations; *my own vineyard I did not guard* (ibid.)—Israel; for other nations draw down \[bounty\] within, through the acts of kindness they perform, whereas Israel distance it from themselves, because they do not engage in those acts of kindness.[433](javascript:void\(0\)) “Beneath these are found all those called Foreskin, Clippings of \[266b\] Foreskin, Branches of Foreskin—and above them a prince called דיניא‎ גזר (*Gezar Dinayya*), presiding over all those who do not keep the years of foreskin of trees, and over all those who delay the sign of the covenant for their sons. That is why the serpent sought to slay Moses’ son, until Zipporah circumcised him, as is written: *Zipporah took a flint and cut off her son’s foreskin*… (Exodus 4:25).[434](javascript:void\(0\)) “This \[spirit\] is empowered when a person perverts his way—not caring about the honor of his Lord to guard the sign of the holy covenant—and ushers him into Hell, to that site called Sheol and Avadon, where he is judged, as we have established.[435](javascript:void\(0\)) “Here in this hall, deep within the middle, is a spirit who waits and lurks by paths and trails to spy all those who violate the words of Torah, to inject hostility between below and above—for this entire hall is enmity.[436](javascript:void\(0\)) “This one, as well as all the others, all stand poised to manifest lustrous countenances to human beings, to seduce them so that they will stray from the path of truth, luring them toward them. Afterward, they slay them and they die in two worlds, as is written: *But in the end she is as bitter as wormwood, sharp as a two-edged sword* (Proverbs 5:4).[437](javascript:void\(0\)) “This spirit is called אפרא (*Afra*)—אפר (*efer*), ash; דקיטמא‎ אפרא (*afra de-qitma*), ash of ashen cinders, that never generates offspring and fruit, for this is דקיטמא‎ עפרא (*afra de-qitma*), dust of ashes. And even though it is called dust, it is not holy dust that generates fruit—called *dust of gold* (Job 28:6)—but rather as is said: *from the dust of the burning of* החטאת (*ha-ḥattat*), *the purification offering* (Numbers 19:17)—this is the dust of the burning of החטאת (*ha-ḥattat*). This mnemonic proceeds by two modes: one, for it is included in this חטאת (*ḥattat*), mystery of that potent serpent; and another, for when a person performs חטאת (*ḥattat*), a sin, he empowers this dust to gain dominion in the world.[438](javascript:void\(0\)) “This \[spirit\] is included in *the bitter curse-conveying waters* (Numbers 5:18). Accordingly, the woman who strayed from her husband, perpetrating the deed of the woman of whoredom, must be made to drink water mixed with dust, which is from the floor of the Dwelling. This dust is from that realm called ‘floor’—called floor of that Dwelling; this dust hails from that floor. That is why the priest must make this woman drink in this manner; all is in supernal allusion.[439](javascript:void\(0\)) “Happy is the share of Israel, for the blessed Holy One purifies them with supernal pure waters, as is written: *I will sprinkle pure water upon you, and you will be pure* (Ezekiel 36:25)\! *Pure waters*—we have already explained \[the difference\] between first waters and final waters; and even though we have already established this, first waters are מצוה (*mitsvah*), a meritorious act, and are called accordingly; final waters are חובה (*ḥovah*), an obligation, and are called accordingly. We have established regarding the two sides: this Side of Holiness is called מצוה (*Mitsvah*); and this Other Side is called חובה (*Ḥovah*), Sin, and so it takes a share in that water. Of this is written *I will sprinkle pure water upon you, and you will be pure*.[440](javascript:void\(0\)) “Sixth hall. This hall stands supreme above all the other lower halls. There are four openings to this hall: one called Death, one called Evil, one called Shadow of Death, and one called Darkness. These four openings are constantly poised to inflict harm. These are a single totality.[441](javascript:void\(0\)) “Just as in the Holy Side in the mystery of faith there are four directions, interconnected, all of them holy, so too here. And when these connect ומתחברן (*u-mitḥabberan*), and conjoin, together as one in this hall, it is called חבר‎ בית (*beit ḥaver*), a conjoined house, as is said: *than a contentious woman* חבר‎ ובית (*u-veit ḥaver*), *in a shared house* (Proverbs 21:9). This hall is always poised to inflict harm.[442](javascript:void\(0\)) “Of this hall is written *Excessive are kisses of an enemy* (Proverbs 27:7), for here abide all those wicked kisses and evil desires, and all the carnal delights of this world—those delights by which a person is banished from this world and the world that is coming. Of this is written *For the lips of a strange woman drip* \[267a\] *honey; her palate is smoother than oil*. (ibid. 5:3).[443](javascript:void\(0\)) “In this hall a spirit abides, ordained over all those below, totality of all the other spirits. This hall is adorned with the most exquisite ornaments of all the halls. In this hall the feet of fools are trapped. Of this is written *Do not lust for her beauty in your heart or let her captivate you with her eyes* (Proverbs 6:25).[444](javascript:void\(0\)) “Here hang all worldly desires and all the pleasures of senseless fools, as is said: *I saw among the simple, I noticed among the youths, a lad devoid of sense. He was crossing the street near her corner*, \[*walking toward her house*\] *in the dusk of evening*, \[*in the dark hours of night*\] (Proverbs 7:7–9). Then, his feet draw near to this hall, totality of all those below; then—*a woman comes toward him*, שית (*shit*), *decked out, like a harlot, wily of heart* (ibid., 10). שית (*Shit*), *Decked out*—this hall that is שית (*shit*), sixth, of all the other halls. Here abides the harlot to seduce fools.[445](javascript:void\(0\)) “In this hall she abides-not-abiding, descends and seduces, ascends and accuses, as is said: *her feet never stay at home* (Proverbs 7:11). *Now in the street, now in the square* (ibid., 12). *Now in the street*—when she descends below; *now in the square*—when she ascends above; *she lurks at every corner* (ibid.)—when she seizes the soul.[446](javascript:void\(0\)) “What is written? *She seizes him and kisses him* (Proverbs 7:13)—kisses to defile and lead people astray after her; for here is the cleaving of all evils, of all alien species, sweet momentarily but woe at their end, as we have established—as is written: *her palate is smoother than oil* (ibid. 5:3), and it is written: *But in the end she is as bitter as wormwood* (ibid., 4). What is the significance of *bitter*? This refers to a person who was seduced after her in this world and whose time comes to depart the world. She stands over the person and manifests before him in the guise of a body of fire, a sharp sword in hand, three drops within, as has been established.[447](javascript:void\(0\)) “One of those drops is bitter; and the moment he flings it into the person’s mouth it penetrates his gut, whereupon the soul is confounded. That drop sails and advances, and uproots the soul from her place—not leaving the soul anywhere to dwell. It is *as bitter as wormwood*; and the person tastes it in bitterness, in return for the sweetness they tasted in this world when they were lured after her. Afterward, he drips another drop—and the soul departs and the person dies; and afterward he drips another—and his face turns green and he putrefies. Because the soul is holy; and when this Other Side prevails, she is uprooted in its presence—they do not reside together.[448](javascript:void\(0\)) “Thus, just as one cleaved to those wicked kisses in this world, similarly too at this hour. For if a person was drawn after her in this world and abandoned the Holy Side, his soul does not return to that holy realm; for just as he was drawn after her in this world, accordingly does she prevail upon his soul, whereupon his soul departs with great difficulty, as they have established. All this on account of those kisses she kissed him in this world—kisses that are sweet in this world, but afterward bitter for him at that time. Of this \[is written\] *She seizes him and kisses him* (Proverbs 7:13)—in this world, as we have established.[449](javascript:void\(0\)) “*Brazen faced she says to him* (Proverbs 7:13). For in this hall abide all accusers and all evil emissaries that lurk by a person—prodding him to adorn his adornments, curl his hair, bathe, and groom himself in order to attract attention. Here abides a spirit called סקטופא (*Seqatofa*), in charge of human grooming and curling.[450](javascript:void\(0\)) “Deep within this hall abides another prince, which that other prince causes a person to arouse. For after he has groomed and curled himself, he places a mirror—which is vision—in his hand into which to gaze. He places it in his hand, and he gazes and beholds his image in that vision, arousing that other power called עסירטא (*Asirta*). From here issue all those who display deceptions to people in their dreams, and all those masters of vision—those who display matters to the inhabitants of the world that they do not fulfill, merely to baffle them.[451](javascript:void\(0\)) \[267b\] “Afterward, when people are drawn to that vision called Mirror, all of them abiding in their arrogance, this spirit we mentioned called *Asirta* arouses a deputy under his charge—who enters the chasm beneath all chasms, raising from there another spirit appointed with that spirit called אסכרא (*Askara*), Diphtheria, as we have mentioned. This is Lilith, mother of demons. When a person arouses this other spirit called *Asirta*, he joins with that person and is bound to him always. Then every new moon, that spirit of evil vision arouses together with Lilith; and sometimes that person is harmed by them, and dies—falling to the ground unable to rise—or suffers great harm. The vision of the mirror causes this\! Just as he amplifies arrogance in his heart, so he amplifies an evil spirit toward him; hence, all depends on arousal below.[452](javascript:void\(0\)) “עלי‎ שלמים‎ זבחי (*Zivḥei shelamim alai*), *I had to make sacrifices of well-being, today I fulfilled my vows* (Proverbs 7:14). Come and see: *I had to make sacrifices of well-being*. שלמים (*Shelamim*), Offerings of well-being, are not brought either for guilt or sin, but for peace. What is meant by שלום (*shalom*), peace? Well, *shelamim* on two sides—so that the Accuser will not prevail above, and so that the Accuser will not prevail below. Who is the Accuser? This is the left side, of the Evil Impulse, abiding in peace with the right. Hence, עלי‎ שלמים‎ זבחי (*zivḥei shelamim alai*), *sacrifices of well-being for me. For me*, precisely\! The sacrifices of well-being are *for me* so that the Accuser will not be found in the world.[453](javascript:void\(0\)) “Alternatively, *I had to make sacrifices of well-being*. Look, I am peacefully disposed toward you, to show you peace. Hence, *today I fulfilled my vows* (Proverbs 7:14)—to seduce the inhabitants of the world constantly. *Therefore I have come out to you* (ibid., 15)—for I know that you are devoid of sense, devoid of goodness. *Seeking you* (ibid.)—to join with you, with all the evils of the world; and it befits you to whore and stray after the desires of the world. (And she pushes him from one thing to another, from evil to evil.) I have traversed among the fools and sought you, *and have found you* (ibid.)—I have already found you to cleave to you\! “*Come, let us drink deeply of love till morning* (Proverbs 7:18)—as is written: *The eyes of the adulterer watch for twilight, thinking ‘No one will glimpse me then.’ He masks his face* (Job 24:15), for then is his time to prevail. *Come, let us drink deeply of love*—let us go together; I am with you. You are still a youth, still in your power. If now you do not delight yourself, then when? When you will be old?\! Now is the time\! Why? *For the man is not in his home* (Proverbs 7:19)—the good impulse, which does not reside here within you; it is not \[his\] time. *He is gone on a long journey* (ibid.)—look, he resides only with a person *on a long journey*, when a person grows older, from thirteen years and onward, and not in every person. As for me—since the day you were born; all the more so now, while you are unmarried. Now is your time to delight yourself\) “הכסף‎ צרור (*Tseror ha-kesef*), *A bundle of desire, he took with him* (Proverbs 7:20)—ascending above, lingering there, delighting therein. הכסא‎ ליום (*Le-yom ha-kese*), *At the day of the new moon, he will come home* (ibid.). When will he return to confront you? *Le-yom ha-kese*, which is the day to scrutinize in judgment, as is written: בכסה (*ba-keseh*), *at the covering, for our festival day* (Psalms 81:4). When a person needs to delight in the world and enjoy it, he distances himself from him; but when he abides in judgment, he approaches to render judgment with him. Of this \[is written\] *She sways him with her eloquence*, \[*turns him aside with her smooth talk. Thoughtlessly he follows her, like an ox going to the slaughter, like a fool to the stocks for punishment*,\] *until the arrow pierces his liver* (Proverbs 7:21–23). Happy are the righteous who know to walk holy paths, not straying to the right or left\! Happy are they in this world and in the world that is coming\) “Seventh hall. This is the hall of dregs of wine—intoxicating, as is said: *He drank of the wine and became drunk* (Genesis 9:21). The squeezing of all those grapes, entirely evil, is here; and this is the significance of *foaming wine* (Psalms 75:9)—dregs of wine: no one drinks from it without inflicting death upon himself. This is what Eve gave her husband to taste, ushering him into this hall. As we have learned: She squeezed grapes and offered them to him—inflicting death upon him and the whole world after him.[456](javascript:void\(0\)) “In this hall abide all the impure souls that descend to those of this side, who cleave therein; as well as that spirit that descends to all those from this side—from here they issue. Accordingly it engenders \[spirit\] for those who perverted their ways in this world, engaging in fornication where they should not, shunning the path of truth. Then, just as he cleaved \[268a\] to that evil impulse in fornication, so an impure spirit issues from this hall to defile him; and the child is called ממזר (*mamzer*), a bastard, for he hails from the side of זר‎ אל (*el zar*), alien god. Just as he became drunk with that desire and that fornication, so he draws upon that child another impure spirit, defiling him; and all attest that he is a bastard, all his deeds and tendencies in that very vein.[457](javascript:void\(0\)) “From this hall issues a spirit, appointed over those spirits, called צפוני (*Tsfoni*), Hidden One; your mnemonic: רוח‎ צפן‎ צפניה (*Tsofneyah tsafan ruaḥ*), *Restraining her is like restraining the wind* (Proverbs 27:16). He is ordained over this hall. This site corresponds to the site called Netherworld. Of this is written *I will drive* הצפוני (*ha-tsefoni*), *the hidden one, far from you* (Joel 2:20).[458](javascript:void\(0\)) “Here is a single point abiding deep within. From here sally forth all those other spirits that roam the world, gaining dominion in this world through all those actions bequeathed to the left side. From here shoot forth all those scintillating sparks that extinguish immediately—flashing and extinguishing. From these issue other spirits that roam the world, emerging from the great abyss—which is this hall, as is said: *Your judgments, the great abyss* (Psalms 36:7). These are the spirits not consigned to be embodied in material bodies—seen and not seen, as has been said.[459](javascript:void\(0\)) “Afterward, those spirits that roam the world arise to perform miracles for human beings, because these do not remain in such filth of defilement like the others. A spirit is appointed over them, called נסירא (*Nesira*), for he אתנסר (*itnesar*), was sawn off, from those extremely impure sides. These fly through the air and inflict harm on their side in order to perform miracles for those on the Side of Holiness.[460](javascript:void\(0\)) “From this sawn-off spirit called *Nesira* issue countless other species, ramifying according to their kinds, all of them functioning as emissaries in the world, every single one as is fitting, until they are appointed below as kings and officers; they do not endure permanently like those others above.[461](javascript:void\(0\)) “In this hall is the clinging of the side of impurity, and all impure desires that defile the world. This \[hall\] is poised to fire off at any moment, at any hour—none can withstand it. From here radiates fire of potent wind below, to judge the wicked, as well as flaming wind—fire and snow, called צלמון (*Tsalmon*), as is said: *it snows* בצלמון (*be-tsalmon*), *on Black Mountain* (Psalms 68:15).[462](javascript:void\(0\)) “In this hall are found four openings, opening outward in four directions, grasping-not-grasping the Side of Holiness. Not attached, but rather through those openings luminous light can be seen. This is the site prepared, in every single opening, for the pious of other nations who did not harm Israel and dealt with them in truth. These abide in these openings on this side, reposing from that side.[463](javascript:void\(0\)) “In the opening of this hall—in the middle, outside—there are six openings attached to this hall, all of them grasping it. Here are windows open to the side of the light of holiness—places prepared for the kings of other nations, those who did not afflict Israel and protected them constantly. These possess honor on account of Israel—and delight in the deep darkness in which they reside from the light radiating from the Side of Holiness, as is said: \[*All*\] *the kings of nations were laid, every one, in honor* (Isaiah 14:18).[464](javascript:void\(0\)) “But if they caused anguish for Israel or oppressed them, many are they who seize them below and punish them thrice daily, with countless punishments differing from one another—those kings who afflicted them, judged in that world with numerous punishments. Every single day they bear witness for Israel—to their faith—and they descend below where they are punished. Happy are Israel in this world and in the world that is coming\! “Thus concludes the seven halls—abodes of defilement, from the side of the serpent. Happy is the share of one who is saved from him and from his charms, so that he will not be bitten by him, injected with venom and die\! \[268b\] From all sides must one be on guard against him—from above and from below. One who is saved from the head is not saved from the tail. When he raises the tail, he strikes and slays.[465](javascript:void\(0\)) “Even so, *Does the snake bite without a whisper?* (Ecclesiastes 10:11). As we have learned: He obtains authorization and plucks out the soul. Therefore a person must be careful not to sin before the blessed Holy One, so that the serpent will not be whispered to, and bite and slay.”[466](javascript:void\(0\)) ### 4.2 **Commentary** [375\.](javascript:void\(0\)) **Rabbi Shim’on opened…** Here begins the account of the seven halls of impurity, paralleling the halls of holiness. The shorter version of the *Heikhalot* found in *Parashat Be-Reshit* does not contain these halls. At the beginning of the halls of holiness in *Pequdei* (*Zohar* 2:245a; above, [page 55](javascript:void\(0\))), Rabbi Shim’on likewise begins by addressing Adam. On Adam’s failure to fulfill the one commandment with which he was enjoined—namely not to eat from the tree of knowledge of good and evil—see *Bereshit Rabbah* 21:7; *Vayiqra Rabbah* 25:2; *Tanḥuma, Shemini* 8. On the phrase “Who will uncover the dust from your eyes,” see also M *Sotah* 5:2; Scholem, “Parashah Ḥadashah,” 433; *Zohar* 1:41a (*Heikh*). The sense of the phrase here is: would that you were still living to witness the effect of your actions\! On the verse from Hosea, see BT *Sanhedrin* 38b; Rashi, ad loc.; *Zohar* 1:56a; 3:122a. The verse is cited in *Zohar* 1:38a, at the beginning of *Heikhalot Bereshit*. As becomes clear below, the *serpent* signifies the demonic Other Side. On the verse from Genesis, see *Zohar* 1:35b, 49b, 52a; *ZḤ* 18c (*MhN*). On the wicked words or evil speech of the serpent in the Garden of Eden, see *Bereshit Rabbah* 19:4; 20:1–2; *Devarim Rabbah* 5:10; *Tanḥuma, Ḥuqqat* 19; *Tanḥuma* (Buber), *Ḥuqqat* 45; *Bemidbar Rabbah* 19:22; *Midrash Tehillim* 1:9; *Shemot Rabbah* 3:12; *Zohar* 2:148b; 3:46b. [376\.](javascript:void\(0\)) ***there is but a step between me and death*****…** In Kabbalah, David symbolizes *Malkhut*, whose realm borders the demonic realm of the Other Side. Even as David was banished from the holy land (signifying *Malkhut*) and descended from his rungs, he did not enter the Other Side. The verse from Samuel is spoken by David to Jonathan. David’s having been “banished” refers to his flight from King Saul. See 1 Samuel 19–21. On David outside the holy land, cf. BT *Ketubbot* 110b. See also *Zohar* 1:8b, where David describes the gap separating himself from the Other Side as “a thread as fine as a filament of hair.” The description of David’s being “thrust in the font of flowing waters” refers to David (*Malkhut*) as being rooted in the divine flow above. See *Matoq mi-Devash*; *Sullam*. Cf. the account of David and the primal waters of the deep in BT *Sukkah* 53a–b. [377\.](javascript:void\(0\)) **seven names corresponding to the seven rungs of the halls…** The evil impulse and Hell each have seven names, which are bestowed in turn upon the seven halls of impurity. See BT *Bava Batra* 16a: “Resh Lakish said, ‘Satan, the evil impulse, and the Angel of Death are one and the same.” See also *Zohar* 1:35b, 52a, 178b, 202a; Moses de León, *Sefer ha-Rimmon*, 394–5. On the writhing serpent, see Isaiah 27:1; *Zohar* 2:265a, 266a (both *Heikh*); *ZḤ* 18c (*MhN*). On the seven names of the evil impulse, see BT *Sukkah* 52a: “Rabbi Avira, or some say Rabbi Yehoshu’a son of Levi expounded, ‘The evil impulse has seven names. The blessed Holy One called it Evil…; Moses called it Uncircumcised…; David called it Impure…; Solomon called it Enemy…; Isaiah called it Stumbling Block…; Ezekiel called it Stone…; Joel called it Hidden One.’” See *Zohar* 1:18a; *ZḤ* 79b (*MhN, Rut*), employing the same names as in the *Heikhalot* passage; Moses de León, *Mishkan ha-Edut*, 42b. On the seven names of Hell, see BT *Eruvin* 19a, in the name of Rabbi Yehoshu’a: “Hell has seven names: Sheol, Ruin, Pit of Destruction, Tumultuous Pit, Miry Clay, Shadow of Death, and Netherworld.” See also *Midrash Tehillim* 11:6; *Zohar* 1:18a; *ZḤ* 79b (*MhN, Rut*), employing the same names as in this passage; Moses de León, *Mishkan ha-Edut*, 42b. [378\.](javascript:void\(0\)) **just as there are rungs and halls on the Side of Holiness…** See *Zohar* 2:244a; Tishby, *Wisdom of the Zohar*, 2:450–51. [379\.](javascript:void\(0\)) **One who comes to purify himself…** See BT *Shabbat* 104a, in the name of Resh Lakish: “… If one comes to defile himself, he is provided an opening; if one comes to purify himself, he is given assistance.” See also BT *Yoma* 38b–39a. “Mystery of Faith” may designate either *Malkhut* or more generally the side of holiness. See *Zohar* 1:54a, 56b, 62a, 76b, 88b, 169b, 198b; 2:50a, 125b; 3:47a, 207a. [380\.](javascript:void\(0\)) **will not see death…** Namely, the Angel of Death. On seeing the Angel of Death just before departing the world, see BT *Avodah Zarah* 20b; *Kallah Rabbati* 3:1; *Ḥibbut ha-Qever*, ed. Higger, 257–58; *Beit ha-Midrash*, 1:150; *Zohar* 3:126b; Moses de León, *Sefer ha-Rimmon*, 393\. On the verse from Psalms, see *ZḤ* 91d (*MhN, Eikhah*). [381\.](javascript:void\(0\)) **Twelve Months…** On the sentence of Hell as lasting twelve months, see M *Eduyyot* 2:10; BT *Rosh ha-Shanah* 17a; *Seder Olam Rabbah* 3; *Zohar* 1:68b, 106b (*MhN*), 130b; 2:245b (*Heikh*); *ZḤ* 25b (*MhN*). Apparently, the “twelve months” on the side of holiness allude to the twelve camps of angels or supernal powers that accompany *Shekhinah*. See *Matoq mi-Devash* for a different interpretation. On the seven abodes of Hell, see BT *Sotah* 10b; *Midrash Tehillim* 11:6; *Midrash Konen* (*Beit ha-Midrash*, 2:30, 35); *Zohar* 1:40a (*Heikh*), 62b, 237b; 2:150b; 3:178a, 285b–286a; *ZḤ* 25b (*MhN*), 79b (*MhN, Rut*); *Massekhet Geihinnom* (*Beit ha-Midrash*, 1:149); Ginzberg, *Legends*, 5:20, n. 56\. See also *Pirqei de-Rabbi Eli’ezer* 53. [382\.](javascript:void\(0\)) **First hall…** The counterpart of the first hall on the side of holiness, which corresponds to *Yesod* and *Malkhut*. Hence, this hall is an empty pit lacking support—as opposed to *Malkhut*, which is the well of living water and *Yesod*, the support of *Malkhut*. On the empty pit, see Genesis 37:24, describing the pit into which Joseph was thrown by his brothers. See also *ZḤ* 79b (*MhN, Rut*). Cf. *Zohar* 1:185a. [383\.](javascript:void\(0\)) **Dumah… *Tohari’el*…** On Dumah’s receiving the soul rejected by *Tohari’el*, see *Zohar* 2:245a–b (*Heikh*; above, [page 59](javascript:void\(0\))). On the angel *Tohari’el*, whose name derives from the root טהר (*thr*), “pure,” see *Sidrei de-Shimmusha Rabba* (ed. Scholem), 123; \[Moses de León?\], *Seder Gan Eden*, 268 (131); Moses de León, *Sefer ha-Rimmon*, 403; *Zohar* 1:40a (*Heikh*), 108a (*ST*); 2:245a (*Heikh*); *ZḤ* 68c (*ShS*). Cf. Schäfer, *Synopse zur Hekhalot-Literatur*, §427.  (*Dumah*) דומה, literally “silence,” is a name for the netherworld in the Bible. See Psalms 94:17: *Were not YHVH a help to me, my soul would have nearly dwelled in dumah*. In rabbinic literature, Dumah is the angel in charge of the souls of the dead (BT *Berakhot* 18b, *Shabbat* 152b, *Ḥagigah* 5a, *Sanhedrin* 94a; *Tanḥuma, Ki Tissa* 33). See *Zohar* 1:8a–b, 62b, 94a, 102a (*MhN*), 121a (*Tos*), 123b (labeled as *Tos*, but in fact *MhN*), 124a (*MhN*), 130b, 218b, 237b; 2:18a (*MhN*), 150b, 207a. Dumah also appears in the first abode of Hell in *ZḤ* 79b (*MhN, Rut*). Dumah presides “above and below” because he is stationed here in the first hall of impurity, and because the third hall is named after him (see *Zohar* 2:264b). “Wardens of judgment” renders נימוסין‎ גרדיני (*gardinei nimusin*). *Gardinei* derives from the Castilian *guardián*, “guardian.” See Corominas, *Diccionario*, 3:246–48. [384\.](javascript:void\(0\)) **פתותי (*Fatoti*)…** A person’s wandering eye is attributed to the activity of *Fatoti* and his minions, who—as his name suggests—seduces people to look upon inappropriate matters. [385\.](javascript:void\(0\)) **smashes its eyes… they belong to him\!** The eyes that fell victim to *Fatoti*’s seduction belong to him. On *Fatoti* as agent, see *Bemidbar Rabbah* 17:6: “The heart and the eyes are the agents for the body.” See also Rashi on Numbers 15:39 (*You shall not stray after your heart and after your eyes*): “The heart and the eyes are the spies for the body. They are its agents for sinning; the eye sees, the heart covets, and the body commits the transgression.” See also *Bemidbar Rabbah* 10:2. On judgment or punishment of the grave, known as *ḥibbut ha-qever*, see 3 Enoch 28:10; *Ḥibbut ha-Qever*, ed. Higger, 258–61; *Beit ha-Midrash*, 1:150–52; 5:49; *Sefer Ḥasidim*, ed. Margaliot, par. 30; *Zohar* 1:185a, 225a; 2:151a, 199b, 211b; 3:53a, 126b. [386\.](javascript:void\(0\)) **snakes and scorpions…** See *Targum Yerushalmi* on Genesis 37:24; *Bereshit Rabbah* 84:16; BT *Shabbat* 22a; *Tanḥuma, Vayeshev* 2; *ZḤ* 79b (*MhN, Rut*). Here, the “snakes and scorpions” signify forces of torment. [387\.](javascript:void\(0\)) **גמגימא (*Gamgima*)…** The chief spirit of the first hall of impurity. The verse from Job alludes to *Gamgima* cryptically via the word *gam*. Thus *Gamgima* works with Satan, the ultimate impure spirit of all. On the verse from Job, see *Zohar* 2:32b; 3:231a. On the rejection of prayer in the first hall of holiness, see 2:245b (*Heikh*). [388\.](javascript:void\(0\)) **a filthy word that a person utters…** See *Zohar* 2:249b (*Heikh*; above, [page 86](javascript:void\(0\))). “To taint the holy site” means to impair *Shekhinah*. On the radical idea of weakening holy power or weakening God, see *Eikhah Rabbah* 1:33, in the name of Rabbi Yehudah son of Rabbi Simon: “When Israel enact the will of the Omnipresent, they strengthen heavenly power, as is said: *In God we generate strength* (Psalms 60:14). When Israel do not enact the will of the Omnipresent, they weaken, as it were, the great power above, as is written: *The Rock that bore you*, תשי (*teshi*), *you weakened* (Deuteronomy 32:18).” The word *teshi* derives from the root נשה (*nshh*), “to forget,” and the simple meaning of the verse in Deuteronomy is: *The Rock that bore you, you forgot*. However, according to this midrashic meaning, the word means *you weakened*, based on the root תשש (*tshsh*), “to be weak.” On this theme, see also *Sifrei*, Deuteronomy 319; *Vayiqra Rabbah* 23:12; *Pesiqta de-Rav Kahana* 25:1; *Zohar* 1:57b; 2:32b, 64a, 65b, 155b. [389\.](javascript:void\(0\)) **objects that a person throws… in a fit of rage…** On the relation between anger and idolatry, see BT *Shabbat* 105b, in the name of Rabbi Yoḥanan son of Nuri: “One who tears his garments in anger or breaks his vessels in anger, or scatters his money in anger—regard him as an idolator.” See also *Avot de-Rabbi Natan* A, 3; Maimonides, *Commentary on the Mishnah, Avot* 2:9; idem, *Mishneh Torah, Hilkhot De’ot* 2:3; *Zohar* 1:27b (*TZ*); 2:182a–b; 3:179a (*RM*), 234b (*RM*); *ZḤ* 21a (*MhN*); *TZ* 56, 89b; \[Moses de León?\], *Orḥot Ḥayyim*, 33; Tishby, *Wisdom of the Zohar*, 3:1333–34. See also *Zohar* 3:43a. The name *Safsirita* is attested in Cremona and Mantua. Other witnesses read טפסריניא (*Tafsarinya*). [390\.](javascript:void\(0\)) **strayed after a foreign god and worshiped another god…** On the phrase “foreign god,” see Psalms 81:10: *There shall be no foreign god* בך (*vekha*), *among you*—which can be read hyperliterally: *There shall be no foreign god within you*. On the hyperliteral reading of the verse as referring to the evil impulse, see JT *Nedarim* 9:1, 41b; BT *Shabbat* 105b; *Zohar* 2:182a, 243a; 3:106a–b; *ZḤ* 21a (*MhN*). On “another god,” see Exodus 34:14. [391\.](javascript:void\(0\)) **Second hall…** Just as the second hall of holiness is more concealed than the first, the second hall of impurity is darker than the first. Like its counterpart on the side of holiness, this hall also has three openings. See *Zohar* 2:246b (*Heikh*; above, [page 67](javascript:void\(0\))). On the names of the halls and the names of the evil impulse, see 2:263a (*Heikh*; above, [p. 179](javascript:void\(0\)) and [n. 377](javascript:void\(0\))). See also *ZḤ* 79c (*MhN, Rut*). [392\.](javascript:void\(0\)) **fornicate with their hands…** Masturbation. On this idiom, see BT *Niddah* 13b (“committing adultery by hand”). In the world of the *Zohar*, masturbation is a heinous sin. See BT *Niddah* 13a–b; *Zohar* 1:56b–57a, 62a, 69a, 100b, 188a, 219b; 2:214b; 3:90a, 158a; Moses de León, *Shushan Edut*, 353; idem, *Sefer ha-Rimmon*, 230; Tishby, *Wisdom of the Zohar*, 3:1365–66. On not seeing the *Shekhinah*, see BT *Niddah* 13b, in the name of Rabbi Ammi: “Whoever brings himself into the grip of lustful fantasy is barred from the domain of the blessed Holy One.” “Spilling seed on the ground” refers to withdrawal, as exemplified by Onan in Genesis 38:9: *Onan knew that the seed would not be his and so when he came to bed with his brother’s wife, he would waste* \[*his seed*\] *on the ground, so to give no seed to his brother*. See Onqelos, ad loc. In *Bereshit Rabbah* 85:5, this mode of sexual practice is described as “threshing within, winnowing without.” The precise meaning of “eject seed unnaturally” is not clear, though presumably it refers to some forbidden sexual practice. [393\.](javascript:void\(0\)) **Boiling Seminal Emission…** The phrase derives from BT *Gittin* 57a, where it describes Balaam’s eternal punishment. Here it is the name of the aforementioned minions of *Astirya*. The drops of semen invigorate the powers of the Other Side, who subjugate the “covenant”—the *sefirah Yesod*, the divine phallus—to the demonic realm. [394\.](javascript:void\(0\)) **discharging seed in animals…** On עריות (*arayot*), “forbidden sexual relations,” and the prohibition on bestiality, see Leviticus 18\. In his gloss to this passage, Scholem specified: “Sodomy.” [395\.](javascript:void\(0\)) ***Cup of Staggering*****…** See *Zohar* 2:246b–247a (*Heikh*; above, [page 68](javascript:void\(0\))) in the description of the second hall of holiness. The wicked who had been sentenced to death drank the cup administered by the court through which their sins were absolved; as for the remainder of the wicked, they now imbibe from the Cup of Staggering. See BT *Sanhedrin* 43a, in the name of Rav Ḥisda: “One who is being led out to execution is given a grain of frankincense in a cup of wine to benumb his senses, as is said: *Give strong drink to the hapless and wine to the embittered* (Proverbs 31:6).” See also *Tanḥuma, Pequdei* 2; Radak on Isaiah 51:17. Isaiah 51:17 reads: *Rouse, rouse yourself\! Arise, O Jerusalem—you who from YHVH’s hand have drunk the cup of His wrath, you who have drained to the dregs the qubba’at, bowl—the cup of staggering*. See also ibid., 51:22. The phrase “the bitter day” derives from Amos 8:10. All the witnesses read “prince called *Cup of Staggering*” though this would appear to be an error, for in the *Heikhalot* the halls’ “princes” are never otherwise given such a name. Following Margaliot and other printed editions, I have emended “prince” to “cup.” [396\.](javascript:void\(0\)) **three bitter drops ooze…** See BT *Avodah Zarah* 20b: “In his \[the Angel of Death\] hand is a drawn sword with a bitter drop suspended. When the sick person sees him, he is frightened and opens his mouth. The angel flings the drop inside. From this drop he dies; from this drop he turns putrid; from this drop his face turns green.” On the motif of three drops (as opposed to one as in the Talmudic account), see the description of the Angel of Death in *Ḥibbut ha-Qever*, ed. Higger, 258: “His knife has drops: from one \[the person\] dies, from one he turns putrid, from one his face turns green.” See *Zohar* 2:267a (*Heikh*); 3:126b; Moses de León, *Sefer ha-Rimmon*, 393\. Cf. *Zohar* 1:148b (*ST*); 3:231b. On *Ḥatsats*, see Proverbs 20:17: *Bread gained by fraud may be tasty to a man, but later his mouth will be filled with* חצץ (*ḥatsats*), *gravel*. On *Mar ha-mavet*, see 1 Samuel 15:32: *Samuel said, “Bring forth to me Agag king of Amalek\!” Agag went to him with mincing steps, and he thought “Ah*, המות‎ מר (*mar ha-mavet*), *death’s bitterness, is turned away\!”* On *Qubba’at*, “bowl, goblet,” see Isaiah 51:17 cited in previous note. [397\.](javascript:void\(0\)) **insert this holy covenant into another woman…** Namely, the covenantal sign of circumcision, into a non-Jewish woman. The reference to an “alien god” may derive from Malachi 2:11: *Judah has broken faith; an abhorrent act has been committed in Israel and in Jerusalem. For Judah has desecrated the sanctuary of YHVH, which He loves, and has married the daughter of an alien god*. See also Psalms 81:10: *There shall be no foreign god among you, and you shall not bow to an alien god*. In the *Zohar*, the prohibition against bowing down to another god includes a warning not to lie down with a foreign woman. See BT *Eruvin* 19a; *Zohar* 1:93a, 131b, 189b; 2:3b, 7a, 57b, 61a, 87b, 90a, 243a; 3:13b, 57b, 90a, 142a (*IR*), 266a; *ZḤ* 21a (*MhN*), 78c (*MhN, Rut*); Moses de León, *Sefer ha-Rimmon*, 212–13; idem, *Sheqel ha-Qodesh*, 51 (63). The *Zohar*’s concern with sexual purity reflects the promiscuity prevalent in the Jewish community in thirteenth-century Castile. See Moses de León, *Sheqel ha-Qodesh*, 51–54 (63–67); Baer, in *Zion* 2 (1937):31–33, 36–44; idem, *History*, 1:250–63; Tishby, *Wisdom of the Zohar*, 3:1371–72; Assis, “Sexual Behavior in Medieval Hispano-Jewish Society.” On the images of the impure women subsequently defiling the spirit of the deceased, see BT *Sotah* 3b: “Rabbi Shemu’el son of Naḥmani said in the name of Rabbi Yonatan: ‘Whoever performs one commandment in this world, it precedes him and goes before him to the world to come…. Whoever commits one transgression in this world, it clings to him and goes before him to the Day of Judgment….’ Rabbi El’azar says, ‘It attaches itself to him like a dog, as is said: *he* \[Joseph\] *would not heed her to lie by her, to be with her* (Genesis 39:10). *To lie by her*—in this world; *to be with her*—in the world to come.’” See also *Tanḥuma, Vayeshev* 8. On *Sangadi’el*, see *Zohar* 2:248a, 264b (both *Heikh*). The reading *Sangadi’el* is found in *Or Yaqar*, Cremona, and Mantua. Other witnesses read סנגריאל (*Sangri’el*), \[cf. Spanish *sang real*, “royal blood,” and *san greal*, “Holy Grail”\], on whom see Yakov Zvi Yules, *Sefer Qehilat Ya’akov*, entry סנ. [398\.](javascript:void\(0\)) **semen that he discharged into animals…** On Balaam’s bestial sorcery practices, see BT *Sanhedrin* 105a–b; *Avodah Zarah* 4b; *Zohar* 1:125b–126a; 3:207a; Moses de León, *Sheqel ha-Qodesh*, 14–15 (18); idem, *She’elot u-Tshuvot*, 75\. On his punishment in boiling semen, see BT *Gittin* 57a; *Zohar* 3:194b. [399\.](javascript:void\(0\)) **false material** See BT *Berakhot* 55a, in the name of Rabbi Shim’on son of Yoḥai: “Just as there cannot be wheat without straw, so there cannot be a dream without nonsense.” According to BT *Berakhot* 55b, angels convey prophetic dreams, while demons convey false ones. See *Zohar* 1:83a, 130a–b, 183a, 199b–200a, 238a; 2:130a, 195b, 248a (*Heikh*), 267a (*Heikh*); 3:25a, 156b. [400\.](javascript:void\(0\)) **were he not to convey a truthful matter…** Like the deceiver who combines truth with falsehood, so the demonic forces of this hall mingle their deceptions with words emanating from the holy side. See BT *Sotah* 35a; Rashi on Numbers 13:27; *Zohar* 1:2b; 2:215b; 3:161a. [401\.](javascript:void\(0\)) **titillate human beings…** On demonic seduction, succubi, and incubi, see *Zohar* 1:19b, 54b–55a, 169b; 2:130a; 3:76b–77a; Trachtenberg, *Jewish Magic and Superstition*, 51–54; Scholem, *On the Kabbalah*, 154–57; Tishby, *Wisdom of the Zohar*, 3:1366–67. Cf. BT *Shabbat* 151b, in the name of Rabbi Ḥanina: “One may not sleep alone in a house; and whoever sleeps alone in a house is seized by Lilith.” Cf. *Tanḥuma*, (Buber), *Bereshit* 17. See also BT *Ketubbot* 46a. On spirits that are “sometimes male, sometimes female,” see *Zohar* 1:44a (*Heikh*; above, [p. 43](javascript:void\(0\)) and [n. 96](javascript:void\(0\))). Later printed editions append a clarifying statement to this paragraph: “Likewise, to women they appear as men.” [402\.](javascript:void\(0\)) ***strange woman*****…** The demonic Other Side. See *Zohar* 1:38b (*Heikh*). [403\.](javascript:void\(0\)) **Third hall…** Just as the third hall on the side of holiness is more radiant than all the preceding and contains four openings (see *Zohar* 2:248a; above, [page 77](javascript:void\(0\))), so this hall is gloomier than the preceding halls of impurity and also contains four openings. On the names of the halls and the names of the evil impulse, see *Zohar* 2:263a (*Heikh*; above, [p. 179](javascript:void\(0\)) and [n. 377](javascript:void\(0\))) Dumah, literally “Silence,” designates the netherworld in the Bible. See Psalms 94:17: *Were not YHVH a help to me, my soul would have nearly dwelt in dumah*. Cf. Psalms 115:17. In rabbinic literature Dumah is the angel in charge of souls of the dead (BT *Berakhot* 18b, *Shabbat* 152b, *Sanhedrin* 94a). In the *Zohar* he retains this role and oversees Hell. On Dumah as a name of Hell, see *Midrash Tehillim* 11:6. See also *ZḤ* 79c (*MhN, Rut*). [404\.](javascript:void\(0\)) **takes up weapons and stores them…** See BT *Bava Qamma* 60b: “Our Rabbis taught: ‘A plague in town? Keep your feet indoors.’… Our Rabbis taught: ‘A plague in town? One should not walk in the middle of the road because the Angel of Death walks there, for as soon as permission has been granted him, he strides brazenly.’… Our Rabbis taught: A plague in the town? One should not go alone to the synagogue because the Angel of Death stores his tools there.’” See *Zohar* 1:63a, 69a, 101b–102a, 107b, 182b, 197b, 204b; 2:36a; 3:54a–b; *ZḤ* 81c (*MhN, Rut*). On the dangers of walking alone, see also M *Avot* 3:4; JT *Shabbat* 2:6, 5b; *Tanḥuma, Vayishlaḥ* 8; *Zohar* 1:69b, 169b, 230a; 2:205a. See also BT *Berakhot* 43b: “To one person, \[a demon\] shows himself and causes harm; to two, he shows himself but does not cause harm; to three, he does not show himself at all.” [405\.](javascript:void\(0\)) ***Sangadi’el*****…** See *Zohar* 2:248a (*Heikh*; above, [page 78](javascript:void\(0\))). Some witnesses read הנגדיאל (*Hangadi’el*). [406\.](javascript:void\(0\)) ***Anagriyon*****…** Cf. BT *Pesaḥim* 112a, where the word אניגרון (*Anigron*), perhaps designating the name of a demon, appears in an incantation against thirst. On “trembling fever” and “fire in the bones,” see BT *Berakhot* 32a; *Gittin* 70a; *Kallah Rabbati* 1:18. [407\.](javascript:void\(0\)) **Diphtheria, presiding over the killing of children…** See *Zohar* 2:248b (*Heikh*; above, [p. 80](javascript:void\(0\)) and [n. 76](javascript:void\(0\))). On Lilith (who is associated or identified with Diphtheria) as variously playing and toying with, or laughing at victims, see also 2:96b, 111a; 3:77a, 234a. Presumably, the awkward phrase “the woman of the child” means “mother of the child,” which is the wording found only in later editions. In his gloss on “mother of the child,” Scholem suggests that it alludes to the Arabic name for *Askara*, “*umm al-sibyan*,” literally “mother of lads,” a term referring to the female demon responsible for infant death. [408\.](javascript:void\(0\)) ***Agirison*****…** See *Zohar* 2:248b–249a (*Heikh*; above, [p. 81](javascript:void\(0\)) and [nn. 78](javascript:void\(0\)) and [79](javascript:void\(0\))). [409\.](javascript:void\(0\)) **Wrath and Rage…** See *Zohar* 2:249b (*Heikh*; above, [p. 85](javascript:void\(0\)) and [n. 95](javascript:void\(0\))). The phrase “but do not trust him and are jealous of him” is a conjectural emendation. The manuscripts and first printed editions seem garbled here; they read: “but they trust him and are not jealous of him.” Cf. Margaliot, *Matoq mi-Devash, Sullam*, Edri. [410\.](javascript:void\(0\)) **that they will be saddened and find no delight therefrom…** Wrath and Rage and their minions act to deprive one of the joy of fulfilling a commandment. See BT *Berakhot* 31a: “One should not stand to pray while immersed in sorrow or laziness or laughter or chatter or frivolity or idle talk, but only in the joy of \[fulfilling\] a commandment.” The verse from Deuteronomy continues: *with which YHVH was furious with you to destroy you*. [411\.](javascript:void\(0\)) **evil tongue… gossip…** Both of these render בישא‎ לישנא (*lishana bisha*), “evil tongue; evil speech; gossip, slander.” On evil speech as arousing the demonic realm, see *Zohar* 3:46b–47a, 53a. Cf. Numbers 21:4–6; *Tanḥuma, Ḥuqqat* 19; *Bemidbar Rabbah* 19:22. See *Zohar* 2:265b (*Heikh*; below, [page 194](javascript:void\(0\))). On the general kabbalistic principle “arousal above depends on arousal below,” see *Zohar* 1:35a, 77b, 82b, 86b, 88a, 156b, 164a–b, 233a, 235a, 244a; 2:31b, 35b, 47b, 125a, 256b (*Heikh*); 3:31b, 40b, 47a, 47b, 92a–b, 105a, 110b, 112b, 145a (*Piq*); Moses de León, *Sefer ha-Rimmon*, 144\. [412\.](javascript:void\(0\)) ***writhing snake, elusive snake*****…** Signifying the demonic realm. See *Zohar* 2:266a (*Heikh*; below, [page 195](javascript:void\(0\))). Cf. 2:35a–b, 244b. The “scales” of the snake (and its “coat” of skin) are the forces through which it is active in the world. The full verse in Isaiah reads: *On that day YHVH will punish—with His fierce, great, mighty sword—Leviathan the elusive snake, Leviathan the writhing snake, and He will slay the dragon in the sea*. See also Job 26:12–13. [413\.](javascript:void\(0\)) **Even though there is a fixed time…** According to *Pirqei de-Rabbi Eli’ezer* 14, snakes shed their skin once every seven years. See also ibid., 34: “The voices of five \[objects of creation\] go from one end of the world to the other, and their voices are inaudible…. When the serpent sheds its skin, its voice goes from one end of the world to the other, and its voice is not heard.” See *Zohar* 3:168b. On the separation of the male snake from his partner, cf. BT *Bava Batra* 74b: “*God created the great sea serpents* (Genesis 1:21)…. Rabbi Yoḥanan said, ‘This is Leviathan, the elusive snake, and Leviathan the writhing snake, as is said: *On that day YHVH will punish—with His fierce*, \[*great, mighty*\] *sword*—\[*Leviathan the elusive snake, Leviathan the writhing snake*\] (Isaiah 27:1).’ Rav Yehudah said in the name of Rav, ‘Everything that the blessed Holy One created in His world, He created male and female. Even *Leviathan the elusive snake* and *Leviathan the writhing snake* He created male and female, and if they mated with one another, they would destroy the entire world. What did the blessed Holy One do? He castrated the male and killed the female, salting her for the righteous in the world to come, as is written: *He will slay the serpent of the sea* (ibid.).’” On Leviathan and his mate, see *Targum Yerushalmi*, Genesis 1:21; Isaac ben Jacob ha-Kohen, *Ma’amar al ha-Atsilut ha-Semalit*, 262–63; *Zohar* 1:34b, 46b; 2:34a–b, 108b, 176b (*SdTs*), 244b; Idel, “Livyatan u-Vat Zugo.” [414\.](javascript:void\(0\)) **site called Pit…** See *Zohar* 2:263a (*Heikh*; above, [p. 182](javascript:void\(0\)) and [n. 386](javascript:void\(0\))). On the serpent’s cry, see *Pirqei de-Rabbi Eli’ezer* 34, cited in the previous note. [415\.](javascript:void\(0\)) **holy tongue… Tongue of Holiness…** As “evil tongue” (gossip) stimulates the demonic forces, so words of Torah empower angelic potencies known as “holy tongue,” who in turn stimulate *Malkhut*, who is described here as “Tongue of Holiness,” insofar as She gives expression to “holiness above”—namely *Ḥokhmah*. On Tongue of Holiness as *Malkhut* and *Ḥokhmah*, see *Zohar* 3:61a. On Hebrew as Holy Tongue, see Naḥmanides on Exodus 30:13. “Holiness above and holiness below” may indicate *Binah* and *Malkhut* respectively. [416\.](javascript:void\(0\)) **first waters, upper waters… lower waters, called final waters…** See BT *Berakhot* 53b: “*Sanctify yourselves*—these are the first waters; *and be holy*—these are the final waters; *for holy* (ibid.)—this is oil; *am I, YHVH your God* (Leviticus 20:7)—this is blessing.” “First waters” refer to the laving of hands before eating; “final waters” to washing one’s hands with “fingerbowl water” after the meal. Here, first waters are associated with “upper waters,” the flow of bounty originating in *Binah* through the divine masculine below into *Malkhut*, whereas final waters are associated with “lower waters,” the arousal of the divine feminine to the masculine. Food is “in the middle” insofar as the meal comes between both waters, though it is understood here more symbolically as designating the fruit of union between the masculine and feminine. Ultimately, “food” derives from the upper waters—from the upper reaches of the sefirotic realm. On “final waters” (or “fingerbowl water”), see also *Tosefta Berakhot* (Lieberman) 5:13; BT *Eruvin* 17b, *Ḥullin* 105a–106a; *Tanḥuma Balaq* 15; *Tanḥuma Balaq* (Buber) 24; Rashi, s.v. *she-melaḥ sedomit yesh* and Tosafot, s.v. *mayyim aḥaronim ḥovah* on *Eruvin* 17b; idem on *Ḥullin* 105a, s.v. *mayyim rishonim*; Maimonides, *Hilkhot Berakhot* 6:3; 7:12; *Zohar* 2:154b, 169a, 266b (*Heikh*; below, [page 200](javascript:void\(0\))); 3:186b, 246a (*RM*), 273b (*RM*); *ZḤ* 86d, 87b–c (*MhN, Rut*); Joseph of Hamadan, *Sefer Ta’amei ha-Mitsvot*, 87; Baḥya ben Asher, *Shulḥan Shel Arba*, 463, 475–6; Jacob ben Asher, *Tur, Oraḥ Ḥayyim* 181; Joseph Caro, *Shulḥan Arukh* 181:1; Ta-Shma, *Ha-Nigleh she-ba-Nistar*, 62, 80–87. The phrase “holy ones of the Most High” derives from Daniel 7:18–27, where it refers to Israel. Here it designates the kabbalists. [417\.](javascript:void\(0\)) **Fourth hall…** The fourth hall of holiness is known as זכות (*Zekhut*), “Merit,” which also means “innocence” in a forensic context. See *Zohar* 2:251a (*Heikh*; above, [page 94](javascript:void\(0\))); 1:43b (*Heikh*). Its counterpart is therefore the Hall of Guilt. The Hall of Guilt also appears in 2:6a. On the names of the halls and the names of the evil impulse, see 2:263a (*Heikh*; above, [p. 179](javascript:void\(0\)) and [n. 377](javascript:void\(0\))). See also *ZḤ* 79c (*MhN, Rut*). On Miry Clay, see Psalms 40:3. [418\.](javascript:void\(0\)) **they are weighed together…** If merits outweigh sins, the side of holiness prevails; conversely, if sins outweigh merits, the Other Side prevails. On weighing sins and merits, see Maimonides, *Mishneh Torah, Hilkhot Teshuvah* 3:1–4, and see next note. Cf. BT *Qiddushin* 40a–b. On the verse from Ecclesiastes, see BT *Ḥagigah* 15a; *Qohelet Rabbah* on 7:14. See *Zohar* 2:252a (*Heikh*). [419\.](javascript:void\(0\)) **inscribed for either life or death…** See BT *Rosh ha-Shanah* 16b, in the name of Rabbi Yoḥanan: “Three books are opened on Rosh Hashanah: one for the completely wicked, one for the completely righteous, and one for those between. The completely righteous are immediately inscribed and sealed for life. The completely wicked are immediately inscribed and sealed for death. Those in between remain pending from Rosh Hashanah until Yom Kippur. If they prove worthy, they are inscribed for life; if not, for death.” See also *Zohar* 2:33b; 3:100b; *ZḤ* 20c. [420\.](javascript:void\(0\)) **other gods…** Demonic forces. “Other gods” appears in Exodus 20:3 and frequently. [421\.](javascript:void\(0\)) **אל (*el*), god, corresponding to the other one in the side of holiness…** Namely, the spirit *Zekhut’el* in the fourth hall of holiness. See *Zohar* 2:251a–b (*Heikh*; above, [page 94](javascript:void\(0\))). *Alien god* derives from Deuteronomy 32:12; Malachi 2:11; Psalms 81:10. [422\.](javascript:void\(0\)) **Boiling צואה (*Tso’ah*), Excrement, as is written: ‘צא (*Tse*), *Out\!’ you will call to it*…** See *Zohar* 2:252a (*Heikh*; above, [p. 98](javascript:void\(0\)) and [n. 139](javascript:void\(0\))) in the description of the fourth hall of holiness. Here, the phrase from Isaiah is construed as ‘*Out\!’ you will call to him*, i.e., “Get out of the study house\!” [423\.](javascript:void\(0\)) **Scaly Plague… defile all those masters of evil tongue…** “Scaly Plague” renders צרעת‎ נגע (*nega tsara’at*); alternatively, “scaly affliction.” On the term *tsara’at*, often translated imprecisely as *leprosy*, see Milgrom, *Leviticus*, 1:774–76, 816–26. See Leviticus 13:2–3: *If a person has on the skin of his body an inflammation or a rash or a shiny spot and it becomes a scaly affliction on the skin of his body, he shall be brought* \[or: *it shall be reported*\] *to Aaron the priest or to one of his sons the priests. The priest shall examine the affliction on the skin of his body, and if the hair in the affliction has turned white and the affliction seems deeper than the skin of his body, it is scaly affliction; when the priest sees it, he shall declare him impure*. On evil speech as causing scaly affliction, see Numbers 12:10; *Tosefta Nega’im* 6:7; *Sifra, Metsora* 5:7, 73a; *Sifrei*, Deuteronomy 275; *Midrash Tanna’im*, Deuteronomy 24:9; *Mishnat Rabbi Eli’ezer*, 9, pp. 172–75; *Avot de-Rabbi Natan* A, 9; B, 16; JT *Sotah* 2:1, 17d; *Vayiqra Rabbah* 16:1–7; 17:3; 18:4; BT *Shabbat* 97a, *Arakhin* 15b–16a; *Qohelet Rabbah* on 5:5; *Devarim Rabbah* 6:8, 10; *Tanḥuma, Shemot* 23, *Metsora* 1–2, 4; *Tanḥuma* (Buber), *Shemot* 20, *Metsora* 1–7, 10; *Midrash Tehillim* 52:1; *Shemot Rabbah* 3:13; *Bemidbar Rabbah* 7:5; *Zohar* 2:122a; 3:46b–47a, 53a, 183b, 206a–b. Many of these sources interpret המצורע (*ha-metsora*), *the one afflicted with scales*, according to the method of *notariqon* (shorthand) as רע‎ המוציא (*ha-motsi ra*), “the one who utters evil,” or רע‎ שם‎ המוציא (*ha-motsi shem ra*), “the one who defames a person.” On *Nega*, see *Zohar* 2:252b (*Heikh*) in the description of the fourth hall of holiness. On “evil tongue,” see 2:264b–265a (*Heikh*; above, [page 189](javascript:void\(0\))) in the description of the third hall of impurity. [424\.](javascript:void\(0\)) ***Nega***** is appointed over all tables…** See *Zohar* 2:252b (*Heikh*; above, [pp. 102](javascript:void\(0\))–[3](javascript:void\(0\)) and [nn. 148](javascript:void\(0\)) and [150](javascript:void\(0\))) in the description of the fourth hall of holiness. [425\.](javascript:void\(0\)) **\[holiday\] meals follow this pattern** See *Zohar* 3:94a. [426\.](javascript:void\(0\)) **children, life, and sustenance inversely…** See *Zohar* 2:252b (*Heikh*; above, [pp. 103](javascript:void\(0\))–[4](javascript:void\(0\)) and [n. 153](javascript:void\(0\))) in the description of the fourth hall of holiness. [427\.](javascript:void\(0\)) **אריריא (*Arirya*)…** The name is connected here with the root ארר (*'rr*), “to curse; damn.” Curses are seized by demonic forces that activate Leviathan to arouse curses of his own. On the danger of cursing oneself, see *Zohar* 1:14b; 3:155b, 246a (*RM*). Cf. M *Shevu’ot* 4:13; BT *Shevu’ot* 36a. On the demonic effects of wrong or evil speech, see BT *Berakhot* 19a; *Zohar* 1:175a, 195b; 2:47b; 3:46b, 47a, 53a, 85a, 155b. On arousing *the writhing snake*, see 2:265a (*Heikh*; above, [page 190](javascript:void\(0\))). In chapter 3, Job curses the day of his birth. Verse 8 reads: *Let the day-cursers damn it; those skilled to stir Leviathan*. The *Zohar* connects לווטין (*levvatin*), “curses,” with the similar-sounding לויתן (*livyatan*), “Leviathan.” [428\.](javascript:void\(0\)) **Job cursed himself…** Job’s curse arouses the day-cursers. On the Day-Cursers as presiding over moments and hours, cf. the description of Balaam in BT *Berakhot* 7a, where his sorcerous power is described as knowing how to tap the one moment of divine anger each day. In place of ומתוקפוי (*u-me-toqpoi*), “and from its power,” some witnesses read ומתסקופי (*u-me-tasquppei*), “and from \[its\] ploys” or “from false accusations.” See *Targum Onqelos*, Deuteronomy 22:14; Radak on Judges 14:4; *Zohar* 1:169b, 179b; 2:65a; 3:172b, 266b; *ZḤ* 18d (*MhN*). [429\.](javascript:void\(0\)) **Fifth hall…** Whereas the fifth hall of holiness is called אהבה (*Ahavah*), “Love,” its counterpart on the side of impurity is known as איבה (*Eivah*), “Enmity.” Like the Hall of Love, this hall also has one opening and one prince above it. However, whereas the prince in the Hall of Love acts as Israel’s advocate, the prince here acts as accuser. See *Zohar* 2:253a (*Heikh*; above, [pages 104](javascript:void\(0\)) and [105](javascript:void\(0\))). On the mystery of the foreskin, see *Zohar* 2:244b, 258a (*Heikh*; above, [pages 139](javascript:void\(0\)) and [141](javascript:void\(0\))). On foreskin and the demonic realm, see also 1:13a, 18a, 35b, 91b, 103b; 3:44a–b (*Piq*); Moses de León, *Sheqel ha-Qodesh*, 55 (68); idem, *Mishkan ha-Edut*, 13a. On *Eivah*, see *Zohar* 2:111a (standard printed editions). On the names of the halls and the names of the evil impulse, see above, *Zohar* 2:263a (*Heikh*; above, [p. 179](javascript:void\(0\)) and [n. 377](javascript:void\(0\))). See also *ZḤ* 79c (*MhN, Rut*). The verse from Genesis continues: *and between your seed and her seed. He will strike you at the head, and you will strike him at the heel*. This constitutes the conclusion of the divine curse delivered to the serpent. [430\.](javascript:void\(0\)) **שודד (*Shoded*)…** Meaning “bandit, robber.” The name of the spirit שודד (*Shoded*) might be interpreted as the counterpart of the “breasts” \[Heb. singular שד (*shad*), דד (*dad*)\] of the fifth hall of holiness. See *Zohar* 2:253a (*Heikh*; above, [page 107](javascript:void\(0\))). The phrase *wrack and ruin* appears in Isaiah 59:7, 60:18; Jeremiah 48:3; cf. Isaiah 51:19. On the connection between Sheol and pillaging in mountains, see *Pirqei de-Rabbi Eli’ezer* 43 and Luria’s [note 44](javascript:void\(0\)). On *the flame of the ever-turning sword*, see *Zohar* 1:44a; 2:253a (both *Heikh*) in the description of the fifth hall of holiness, where the phrase designates forces of judgment. See also *Bereshit Rabbah* 21:9: “*Ever-turning*—changing: sometimes male, sometimes female; sometimes spirits, sometimes angels.” See also BT *Yoma* 75a, where demons are said to “turn many colors.” [431\.](javascript:void\(0\)) ***You will laugh at plunder and famine*****…** See *Zohar* 2:253b (*Heikh*; above, [page 108](javascript:void\(0\))) in the description of the fifth hall of holiness. [432\.](javascript:void\(0\)) **driving these two spirits away…** The significance of the verse from Job is now apparent. The virtuous have the capacity to banish these two spirits; hence they can laugh at them. On the charitable practices of the nations who perform kindness only that they might be made strong—and so subjugate Israel—see BT *Bava Batra* 10b: “Rabban Yoḥanan son of Zakkai said to his disciples, ‘My sons, what is the meaning of the verse: *Charity exalts a nation, but kindness is a sin for the peoples* (Proverbs 14:34)?’ Rabbi Eli’ezer answered and said, ‘*Charity exalts a nation*—Israel, as is written: *Who is like your people Israel a unique nation on earth*? (1 Chronicles 17:21). *But kindness is a sin for the peoples*—all the charity and kindness performed by the peoples of the world \[i.e., the heathens\] is counted to them as sin, because they do it only to magnify themselves, as is said: *That they may offer pleasing sacrifices to the God of heaven, and pray for the life of the king and of his sons* (Ezra 6:10)….’ Rabbi Eli’ezer ha-Moda’i says, ‘… All the charity and kindness performed by the peoples of the world is counted to them as sin, for they do it only to vilify us….’” See also *Pesiqta de-Rav Kahana* 2:5; *Tanḥuma, Ki Tissa* 5. [433\.](javascript:void\(0\)) ***they made me guardian of the vineyards*****…** The verse is interpreted as being spoken by *Shekhinah*, who laments the fact that through Israel’s disdain for kindness, and the other nations’ practice of kindness, She nourishes the nations (*vineyards*) rather than Israel (*my own vineyard*). See *Zohar* 3:45b, 59b, 119b, 209b; *ZḤ* 69d (*ShS*). [434\.](javascript:void\(0\)) **Foreskin, Clippings of Foreskin, Branches of Foreskin…** People who delay the circumcision of their sons, or who do not wait three years before eating new fruit (“the years of foreskin”), are subject to various demonic forces—all called Foreskin. Zipporah acted to avert this demonic danger when she circumcised her son. See Exodus 4:24–26: *At an encampment on the way, YHVH encountered him and sought to kill him. Zipporah took a flint and cut off her son’s foreskin and touched it to his feet, and she said, “Yes, a bridegroom of blood you are to me.” He let him go. Then did she say, “A bridegroom of blood by the circumcising.”* Commentators are divided over the identity of the intended victim: Moses, or his son. On this extraordinary biblical narrative, see *Mekhilta, Amaleq* (*Yitro*) 1; *Targum Yerushalmi*, ad loc.; *Shemot Rabbah* 5:8; BT *Nedarim* 31b–32a; JT *Nedarim* 3:14, 38b; *Midrash Aggadah*, Exodus 4:24; Rashi, Ibn Ezra, and Baḥya, ad loc.; *Zohar* 1:93b; Kasher, *Torah Shelemah*, ad loc., nn. 137, 143\. See BT *Nedarim* 32a, in the name of Rabbi Yehudah son of Biznah: “When Moses our Master neglected circumcision, Wrath and Rage came and swallowed him up, leaving only his feet \[a euphemism for phallus\]. Immediately, *Zipporah took a flint and cut off her son’s foreskin*. Immediately, *He let him go*.” The term ערלה (*orlah*), “foreskin,” also pertains to fruit. According to Leviticus 19:23, a tree’s fruit must not be eaten during the first three years of growth: *When you come to the land and plant any fruit-bearing tree, you shall treat its foreskin with its fruit as foreskin* \[or: *you shall leave its fruits uncircumcised*\]. *Three years it shall be foreskin* \[or: *uncircumcised, forbidden*\] *to you; it shall not be eaten*. See *Zohar* 2:244b. *Gezar Dinnaya* means “sentence, verdict, decree.” [435\.](javascript:void\(0\)) **Sheol and Avadon…** In the Bible, שאול (*she’ol*) is the underworld, abode of the dead—sometimes paired with אבדון (*avaddon*), “destruction, ruin,” which may refer to a distinct area of the underworld reserved for the wicked. According to rabbinic tradition, there are seven divisions of Hell, two of which are Sheol and Avadon (see above, [note 377](javascript:void\(0\))). On Avadon, see Proverbs 15:11; Job 26:6; and Revelation 9:11, where Avadon is the name of *the angel of the bottomless pit*. [436\.](javascript:void\(0\)) **for this entire hall** is enmity See *Zohar* 2:266a (*Heikh*; above, [page 195](javascript:void\(0\))). The spirit injecting hostility is the counterpart of the various forces in the fifth hall of holiness that “convey love between Israel below and the blessed Holy One above” (see 2:253b; above, [page 108](javascript:void\(0\))). The spirit is named below. [437\.](javascript:void\(0\)) ***two-edged sword*** Alluding to the two worlds in which the seduced die: this world, and the world to come. See *Midrash Mishlei* 5:4. Proverbs 5 warns against the wiles of the adulteress, here symbolizing the demonic feminine. Verse 3 reads: *For the lips of a strange woman drip honey; her palate is smoother than oil*. On Proverbs 5:4, see *Zohar* 2:267a (*Heikh*; below, [page 202](javascript:void\(0\))) in the description of the sixth hall of impurity. See also 2:244a. [438\.](javascript:void\(0\)) **אפרא (*Afra*)… ash of ashen cinders…** Standard print editions read אפרירא (*Afrira*). See *Zohar* 1:9b, which mentions *Afrira*, though there the name is spelled עפרירא (with an *ayin* rather than an *alef*). Here the name *Afra* (with an *alef*) derives from אפר (*efer*), “ash,” rather than עפר (*afar*), “dust,” though the *Zohar* readily connects the two terms. (So already Genesis 18:27; Job 30:19; 42:6.) Unlike fruitful *dust of gold*, signifying *Malkhut, Afra* is barren. The verse from Numbers describes the purification ritual required by a person (or object) that has come into contact with the dead. The dust from the purification offering was mixed with water and then sprinkled on the person (or object) with hyssop. According to the *Zohar*, the verse contains two secrets: firstly, the spirit *Afra* is included in this *ḥattat*, “purification offering,” which pertains to the primordial snake—it is the dust of the offering; and secondly, one who performs *ḥattat*, “a sin,” energizes the demonic dust. See Genesis 4:7: *At the opening ḥattat, sin, crouches*. On *Malkhut* as dust, see *Zohar* 1:49a, 170a, 249b–250a; 2:23b–24a; 3:34b; Moses de León, *Shushan Edut*, 344–45; idem, *Sefer ha-Rimmon*, 171; idem, *Sheqel ha-Qodesh*, 57–58, 62, 93–96 (70–71, 77–78, 118–22). On *dust of gold*, see *Zohar* 1:249b–250a; 2:24a; 3:34b; Moses de León, *Shushan Edut*, 344\. The context in Job 28 is the process of mining metals; the full verse reads: *A place whose stones are sapphire and that has dust of gold*. See *Zohar* 1:170a, where ash symbolizes Lilith, the demonic feminine: “Ash, residue of fire, never generating fruit; dust, yielding all fruit, totality of above and below.” See also 1:80a (*ST*); 2:254b (*Heikh*; above, [page 116](javascript:void\(0\))). [439\.](javascript:void\(0\)) **This \[spirit\] is included in *the bitter curse-conveying waters*…** Just as the spirit *Afra* is included in the purification offering, so too is it included in the water imbibed by the suspected adulteress. Numbers 5:11–31 contains the law relating to a wife suspected of adultery. In such a case, the suspicious husband brings his wife to the sanctuary \[Dwelling or Tabernacle\], where she undergoes a trial by ordeal. The priest makes her drink a potion consisting of sacred water to which have been added dust from the sanctuary floor and a parchment containing a curse (whose written letters dissolve in the water). The curse spells out the consequences: if she is guilty, her genital area will distend and she will be unable to conceive. If, however, the water has no effect on her, she is declared innocent and she will be blessed with seed. See Milgrom, *Numbers*, 37\. According to the *Zohar*’s reading here, whereas the Dwelling symbolizes *Malkhut*, “floor” signifies the realm of the halls beneath. The *dust that is on the floor of the Dwelling* (Numbers 5:17) thus implies the demonic forces beneath *Malkhut*. On the significance of that dust, see *Zohar* 3:125a. Cf. 2:6a, where the *bitter curse-conveying waters* are located in the Hall of Guilt. See also 1:80a (*ST*). The *bitter curse-conveying waters* located in the fifth hall of impurity are the counterpart of the *many waters* (Song of Songs 8:7) in the fifth hall of holiness. See *Zohar* 2:253b (*Heikh*; above, [page 109](javascript:void\(0\))). The phrase *woman of whoredom* derives from Hosea 1:2. [440\.](javascript:void\(0\)) **final waters are חובה (*ḥovah*), an obligation…** See BT *Ḥullin* 105a, in the name of Rabbi Yitsḥak son of Ashyan: “The first waters \[i.e., washing the hands before the meal\] are מצוה (*mitsvah*), a meritorious act; and the last \[waters, i.e., washing after the meal\] are חובה (*ḥovah*), an obligation.” In the continuation of the Talmudic discussion (105b), Abbaye notes, “At first I thought the reason why the last washing may not be performed over the ground was that it made a mess; but now my Master has told me: It is because an evil spirit rests upon it.” Here, the *Zohar* plays with Hebrew *ḥovah*, “obligation,” and Aramaic *ḥovah*, “sin, guilt.” This dirty water is offered to the sinful Other Side to satisfy and appease him—and prevent him from dominating. On first waters and final waters, see *Zohar* 2:265a (*Heikh*; above, [p. 191](javascript:void\(0\)) and [n. 416](javascript:void\(0\))) in the description of the third hall of impurity. See especially 2:154b; 3:186b; *ZḤ* 87b–c (*MhN, Rut*). On assuaging the Other Side, see above, [note 222](javascript:void\(0\)). “Supernal pure waters” indicates the flow from *Binah*, corresponding to “first” or “upper” waters—as opposed to “final” or “lower” waters, which stem from *Malkhut*. [441\.](javascript:void\(0\)) **Sixth hall…** Just as the sixth hall of holiness is distinct from the preceding halls and marks the site where unification begins, so this hall is supreme above all. On the names of the halls and the names of the evil impulse, see *Zohar* 2:263a (*Heikh*; above, [p. 179](javascript:void\(0\)) and [n. 377](javascript:void\(0\))). See also *ZḤ* 79c (*MhN, Rut*). [442\.](javascript:void\(0\)) **a conjoined house…** The verse from Proverbs alludes to the unification of the four openings of the hall. The full verse reads: *Better to live on a corner of the roof than a contentious woman in a shared* \[or: *spacious*\] *house*. See also Proverbs 25:24. On the four openings (and directions) of the sixth hall of holiness, see *Zohar* 2:253b (*Heikh*; above, [page 110](javascript:void\(0\))). [443\.](javascript:void\(0\)) **wicked kisses…** Whereas the sixth hall of holiness contains the mystery of “kisses” and “lips,” the corresponding hall of impurity contains “wicked kisses” and the *lips of a strange woman*. See *Zohar* 2:253b–254a (*Heikh*). See also 2:258b (*Heikh*). [444\.](javascript:void\(0\)) ***Do not lust for her beauty*****…** The verse from Proverbs describes *the woman of evil*, which in the *Zohar* personifies the demonic realm. [445\.](javascript:void\(0\)) **Here hang all worldly desires…** See *Zohar* 2:258b (*Heikh*; above, [page 144](javascript:void\(0\))). Like the *woman of evil* in the preceding paragraph, the woman *decked out like a harlot* also personifies the demonic realm. Cf. 1:148a–b (*ST*). The encounter with the harlot described in Proverbs 7 is expounded for the remainder of the description of this sixth hall of impurity. As the sixth hall of holiness (corresponding to the *sefirah Tif’eret*) is the totality of the halls beneath it, so too this hall. [446\.](javascript:void\(0\)) **descends and seduces, ascends and accuses…** The demonic harlot “abides-not-abiding” insofar as she descends to seduce and then ascends to accuse. Compare Satan’s itinerary in BT *Bava Batra* 16a: “He descends and seduces, ascends and arouses wrath, obtains authorization and seizes the soul.” See Rashi on BT *Shabbat* 89a, s.v. *ba ha-satan*; *Zohar* 1:10b, 46b, 125a, 148a (*ST*), 190a; 2:33b, 196a, 268b (*Heikh*). [447\.](javascript:void\(0\)) **sword in hand, three drops within…** See *Zohar* 2:264a (*Heikh*; above, [p. 185](javascript:void\(0\)) and [n. 396](javascript:void\(0\))) in the description of the second hall of impurity. On the demonic harlot’s kisses and transformation into a body of fire, cf. *Zohar* 1:148a (*ST*). Proverbs 5:3 reads in full: *For the lips of a strange woman drip honey, and her palate is smoother than oil*. See *Zohar* 2:203b, 244a. On Proverbs 5:4, see 2:266b (*Heikh*; above, [page 198](javascript:void\(0\))) in the description of the fifth hall of impurity. [448\.](javascript:void\(0\)) **he flings it into the person’s mouth…** In this paragraph the pronoun “he” refers to the Angel of Death, who is the harlot transformed. On the drops penetrating the gut, cf. *Avot de-Rabbi Natan* A, 16: “… the evil impulse in his intestines”; *Zohar* 1:52a. [449\.](javascript:void\(0\)) **soul departs with great difficulty…** One who cleaves to the Other Side during life endures a more difficult and painful death. “With great difficulty” renders בפיטורי (*be-fiturei*), an ambiguous word deriving from an ambiguous phrase in BT *Berakhot* 8a, where ושת‎ בפי‎ כפיטורי (*ke-fiturei be-fi veset*), “like the gushing water at the entrance of a canal,” describes death by diphtheria. Some understand the phrase to denote ropes being pulled through loop-holes in the boards of a ship. See Rashi, ad loc., s.v. *ke-fiturei be-fi veset*. Whatever the precise meaning, the phrase describes the pangs of a painful death. In the Talmudic passage, such painful death is contrasted with death by divine kiss. See Jastrow, 1161\. See also BT *Mo’ed Qatan* 28b–29a; *Tanḥuma* (Buber), *Miqqets* 15. See also *Zohar* 2:256a (*Heikh*; above, [page 128](javascript:void\(0\))) in the description of the sixth hall of holiness. [450\.](javascript:void\(0\)) **grooming and curling** Vanity is associated with the demonic realm. Cf. *Bereshit Rabbah* 22:6, in the name of Rabbi Ammi: “The evil impulse does not walk on the side, but in the middle of the street; and when he sees a person painting his eyes, smoothing his hair, swinging his heel, he says, ‘This one is mine\!’” See also *Bereshit Rabbah* 87:3; *Zohar* 1:189b, 190b. [451\.](javascript:void\(0\)) **another prince, which that other prince causes a person to arouse…** Apparently meaning that the activities of *Seqatofa* (which rouse a person to vanity) in turn arouse another demonic force, *Asirta*. The impulse to look upon oneself in the mirror also hails from the Other Side. On *Asirta*, cf. *Zohar* 3:234b. On dreams and their deceptions, see *Zohar* 2:264a (*Heikh*; above, [p. 186](javascript:void\(0\)) and [n. 399](javascript:void\(0\))) in the description of the second hall of impurity. [452\.](javascript:void\(0\)) **Lilith, mother of demons…** Gazing into a mirror has catastrophic effects, by arousing the spirit *Asirta*, who in turn arouses a second spirit—who in turn arouses Lilith, associated with *Askara*, “Diphtheria.” On Lilith, see *Alfa Beita de-Ven Sira*, ed. Yassif, 231–34, 289–90; *Zohar* 1:14b, 19b, 34b, 122a–b, 131b, 148a–b (*ST*), 190b, 204a; 2:60b–61a, 96a–b, 231b, 242b–244a; 3:19a, 69a, 76b–77a, 224a–b, 231b, 266a; *ZḤ* 16c (*MhN*); Trachtenberg, *Jewish Magic and Superstition*, 36–37; Margaliot, *Mal’akhei Elyon*, 235–41; Tishby, *Wisdom of the Zohar*, 2:464–65, 531; Patai, *The Hebrew Goddess*, 221–54; Scholem, *Kabbalah*, 356–61; Hutter, “Lilith”; Idel, *Kabbalah and Eros*, 120–22. On *Askara*, see *Zohar* 2:248b (*Heikh*; above, [p. 80](javascript:void\(0\)) and [n. 76](javascript:void\(0\))). “Falling to the ground” may allude to epileptic seizures, which were thought to be brought on by certain phases of the moon. See Scholem. See *Zohar* 3:77a. On the general kabbalistic principle of “arousal below,” see [note 411](javascript:void\(0\)). [453\.](javascript:void\(0\)) ***I had to make sacrifices of well-being*****…** The verse from Proverbs marks the beginning of the temptress’s speech of seduction to the lad devoid of sense. She informs him that, having just offered sacrifices (which have produced much meat for consumption), she has a rich banquet in store. See Leviticus 7:16. *Well-being* renders שלמים (*shelamim*), whose precise meaning is uncertain and which may imply “well-being, peace, greeting, repayment.” See Levine, *Leviticus*, 15; Milgrom, *Leviticus*, 1:204, 217–25. Here *shelamim* is connected with *shalom*, “peace,” and its unusual inflection in the plural (the suffix \-*im*) is explained as pointing to its capacity to generate peace above and below, the left in harmony with the right. These sacrifices are thus “for me”—for the Accuser, to pacify her. On *shelamim* and *shalom*, see *Tosefta Zeyaḥim* 11:1; *Sifra, Nedavah* 16:1, 13a; *ḥovah* 4:2, 18c; *Vayiqra Rabbah* 9:9; *Tanḥuma, Toledot* 1, *Tsav* 4, 7; *Tanḥuma* (Buber), *Tsav* 10; *Zohar* 3:11a, 12b. [454\.](javascript:void\(0\)) **As for me—since the day you were born…** The evil impulse appears from the moment of birth; the good impulse, from the age of thirteen (as signified by *on a long journey*). See Genesis 8:21; BT *Sanhedrin* 91b; *Berakhot* 61a; *Qiddushin* 30b; *Avot de-Rabbi Natan* A, 16; B, 16, 30; *Qohelet Rabbah* on 4:13; *Midrash Tehillim* 9:5; *Zohar* 1:78a–79a (*ST*), 110b (*MhN*), 165b, 179a; 2:72b (*RR*), 97b–98a, 113a; *ZḤ* 10c, 24b (both *MhN*). On the temptress’s question “If now you do not delight yourself, then when?” cf. Hillel’s famous statement in M *Avot* 1:14: “If not now, when?” [455\.](javascript:void\(0\)) ***A bundle of desire he took with him*****…** The phrase *tseror ha-kesef* means “bundle (or bag) of money,” though the *Zohar* is reading כסף (*kesef*), “money,” as “desire, longing”—another sense of the same root. Presumably, the subject “he” refers to the man cited in the previous verse, in which case the referent is the good impulse—which departs from a person while he delights in the world, returning on the day of judgment, Rosh Hashanah. Cf. *Matoq mi-Devash*, who understands the subject of the opening verse to be the evil impulse—which ascends empowered by a person’s desire, and leaves a person to their own evil devices. The full verse in Psalms reads: *Blast the ram’s horn on the new moon, ba-keseh, on the full moon, for our festival day*. The rare word *ba-keseh* (and *ha-kese*) apparently means *on the full moon*, but in rabbinic literature it is derived from the root כסה (*ksh*), “to cover,” and understood as referring to the new moon (specifically the new moon of Tishrei), when the moon’s face is almost totally concealed. On the word *ba-keseh*, see *Vayiqra Rabbah* 29:6; BT *Rosh ha-Shanah* 8a–b, 34a; *Beitsah* 16a; *Sanhedrin* 11b, 96b; *Pesiqta de-Rav Kahana* 23:6; *Pirqei de-Rabbi Eli’ezer* 7; *Pesiqta Rabbati* 39, 166a; *Midrash Tehillim* 81:5; *Zohar* 1:114b; 2:184a; 3:98b, 98b–99a (*Piq*), 100b, 231b, 275a. [456\.](javascript:void\(0\)) **Seventh hall…** The seventh hall on the side of holiness pertains to *Binah* (and *Malkhut*). Whereas *Binah* is often associated with the flow of wine, its counterpart on the side of impurity is the dregs of wine. Harsh forces of judgment manifest here—the squeezing of the grapes. On Genesis 9:21 describing Noah, see *Pirqei de-Rabbi Eli’ezer* 23; *Zohar* 1:73a–b, 76a, 83a, 140b, 192a; 2:245a (*Heikh*); *ZḤ* 22c (*MhN*); Moses de León, *Sheqel ha-Qodesh*, 36–37 (43–44). On Eve’s squeezing grapes, see *Bereshit Rabbah* 19:5, in the name of Rabbi Aivu: “She squeezed grapes and offered them to him.” See *Zohar* 1:36a, 192a. According to *Bereshit Rabbah* 15:7 and BT *Sanhedrin* 70a, Adam ate from the vine. The full verse from Psalms reads: *There is a cup in YHVH’s hand with foaming wine fully mixed; from this He pours; all the wicked of the earth drink, draining it to the very dregs*. See *Zohar* 2:246b (*Heikh*). [457\.](javascript:void\(0\)) **impure souls that descend…** Whereas holy souls and spirits originate from the seventh hall of holiness (see *Zohar* 2:259a; above, [page 147](javascript:void\(0\))), impure souls and spirits (of bastards) originate here. ממזר (*Mamzer*), “misbegotten,” technically, the offspring of an adulterous or incestuous union (not a child born out of wedlock). Here, the name *mamzer* is associated with *el zar*, “alien god,” signifying the demonic realm. As the father was immersed in the other side, so the child resulting from the forbidden union is contaminated by the other side. See JT *Qiddushin* 3:12, 64c; 4:14, 66b; *Kallah* 1:16; Naḥmanides on Deuteronomy 23:3; *Zohar* 1:118a (*MhN*); cf. 2:113b. [458\.](javascript:void\(0\)) ***Tsofneyah tsafan ruaḥ, Restraining her is like restraining the wind*****…** The verse from Proverbs refers to the contentious wife. The word רוח (*ruaḥ*) means both “spirit” and “wind.” In its simple sense, the clause from Joel means: *I will drive the northerner far from you*. According to BT *Sukkah* 52a, *ha-tsefoni* is interpreted as *the hidden one*, alluding to the evil impulse. On the names of the halls and the names of the evil impulse, see *Zohar* 2:263a (*Heikh*; above, [p. 179](javascript:void\(0\)) and [n. 377](javascript:void\(0\))). See also *ZḤ* 79c (*MhN, Rut*). On Netherworld, see Ezekiel 31:14, 16, 18\. [459\.](javascript:void\(0\)) **Here is a single point…** Compare the “single point” in the seventh hall of holiness (*Zohar* 2:259b, 260a; above, [pages 151](javascript:void\(0\)) and [153](javascript:void\(0\))). See also 2:184b. On objects and actions “bequeathed” to the Other Side, namely filthy words and objects thrown in rage, see 2:263b (*Heikh*; above, [pages 182](javascript:void\(0\)) and [183](javascript:void\(0\))) in the first hall of impurity. The significance of the “scintillating sparks” is not entirely apparent. See *Haggahot Maharḥu; Matoq mi-Devash*. On spirits not embodied, see *Bereshit Rabbah* 7:5; *Tanḥuma* (Buber), *Bereshit* 17; *Zohar* 1:14a, 47b–48a, 178a; 2:155b; 3:142b (*IR*); and M *Avot* 5:6. On “seen and not seen,” cf. BT *Berakhot* 43b: “To one person, \[a demon\] shows himself and causes harm; to two, he shows himself but does not cause harm; to three, he does not show himself at all.” [460\.](javascript:void\(0\)) **these do not remain in such filth of defilement like the others…** Even in the highest hall of impurity, some of the forces act for good. See *Zohar* 3:25a: “Come and see: Among those evil species are rungs, one above the other. Their highest rung—those suspended in the air.” [461\.](javascript:void\(0\)) **appointed below as kings and officers…** Over other spirits below. [462\.](javascript:void\(0\)) **fire and snow, called צלמון (*Tsalmon*)…** According to rabbinic literature, the yearlong punishment of the wicked in Hell is equally divided between fire and snow. See JT *Sanhedrin* 10:3, 29b; *Tanḥuma, Re’eh* 13; *Tanḥuma* (Buber), *Bereshit* 25, *Re’eh* 10; *Pesiqta de-Rav Kahana* 10:4; *Midrash Mishlei* 31:21; *Zohar* 1:6b, 62b, 68b, 238b. *Black Mountain* renders צלמון (*tsalmon*), which derives from the root צלם (*tslm*), “to be dark, black,” and refers in this psalm to a mountain shrouded in dark clouds, probably northeast of the Sea of Galilee. In the rabbinic sources cited above (excluding JT *Sanhedrin* 10:3, 29b), the verse *When Shaddai scatters kings, it snows on Black Mountain* is understood to mean that the wicked surrender their souls to final darkness in the snows of Hell—apparently playing on *tsalmon* and משלימין (*mashlimin*), “surrender.” In BT *Berakhot* 15b, *tsalmon* is associated with צלמות (*tsalmavet*), “Shadow of Death,” one of the names of Hell. [463\.](javascript:void\(0\)) **for the pious of other nations…** The pious of the nations remain in the Side of Impurity, though they delight in the radiance from the Side of Holiness. On the pious of the nations in the world to come, see *Tosefta Sanhedrin* 13:2; BT *Sanhedrin* 105a; *Mishnat Rabbi Eli’ezer*, 121; *Midrash Tehillim* 9:15; Maimonides, *Mishneh Torah, Hilkhot Teshuvah* 3:5, *Melakhim* 8:11; \[Moses de León?\], *Seder Gan Eden*, 265 (131); idem, *Mishkan ha-Edut*, 66b (for a very close parallel); *ZḤ* 78d (*MhN, Rut*). [464\.](javascript:void\(0\)) **places prepared for the kings of other nations…** Cf. \[Moses de León?\], *Seder Gan Eden*, 265 (131). Just as the seventh hall of holiness comprises the lower six halls, so the seventh hall of impurity comprises its lower six halls; hence the six openings. [465\.](javascript:void\(0\)) **Thus concludes the seven halls…** So concludes the account of the seven halls of impurity—and thus the account of all the halls. “His charms” renders לחישותיה (*leḥishutei*). See next note. On the tail and head of the serpent, see *Zohar* 2:27b; 3:119a. See Tishby, *Wisdom of the Zohar*, 2:467–69. Here the “head” and “tail” refer to the upper and lower halls on the side of impurity, respectively. [466\.](javascript:void\(0\)) ***Does the snake bite without a whisper?*****…** The full verse reads: *If the snake bites because no* לחש (*laḥash*), *charm, was uttered, there is no advantage to the charmer*. *Laḥash* means “whisper, incantation, charm, spell.” Here it is understood as “whisper,” and the phrase is interpreted as referring to the divine whisper that commands the snake to kill someone who deserves to die. See *Vayiqra Rabbah* 26:2; *Pesiqta de-Rav Kahana* 4:2; *Qohelet Rabbah* on 10:11; *Tanḥuma, Ḥuqqat* 4; *Zohar* 2:68b; 3:183b; *ZḤ* 54a, 78a (*MhN, Rut*). Compare Satan’s itinerary in BT *Bava Batra* 16a: “He descends and seduces, ascends and arouses wrath, obtains authorization and seizes the soul.” See above at [note 446](javascript:void\(0\)). The material that follows (extending until the end of the *parashah*) is not part of the *Heikhalot* stratum. See *Derekh Emet*, ad loc. Most of it also appears in the main body of the *Zohar*. ## 5 Background Reading You can find the background materials in this [Google folder](https://drive.google.com/drive/folders/1z_EKfdqRs_XJKcbk1h8R12hO8H-IeG1j?usp=drive_link) (it is shared with your gmail address) - Isaiah Tishby, **The Wisdom of the Zohar** on the Other Side. See the Table of Contents for Part II. - Arthur Green, Introduction to the Sefirot, in the first volume of the Pritzker Zohar