# 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
> ‎† קֶ֫טֶב
>‎ 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 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