Ra'aya Meheimna (the Faithful Shepherd)... "and they shall fine him a hundred shekels of silver" (Deuteronomy 22:19). We are commanded to punish whoever defames someone's character. This is the meaning of, "and they shall fine him a hundred shekels of silver, and give them to the father of the girl, because he has brought out an evil name upon a virgin of Yisrael." Sages, this applies to after the wedding, since he says, "I found not your daughter a virgin" (Ibid. 17). Not all evil names are alike, since the spies who spread an evil name on the land were punished for it by dying and not meriting it. A woman is like ground, it is like the explanation that Esther was the ground.
You may say that Esther has a bad reputation (by saying) that she was defiled with Ahasuerus, yet she was worthy that the Holy Spirit, (Malchut), would be clothed in her as written, "Esther put on her royal apparel, מַלְכוּת" (Esther 5:1). Yet the Holy One, blessed be He, said, "I am Hashem, that is My name, and My glory will I not give to another, neither My praise to carved idols" (Isaiah 42:8). The Holy Spirit is the Shechinah and is a name that was clothed with Esther.
Yet sages, woe to those who eat the chaff and ears of corn of the Torah, [whose Torah is a mixture of good and bad, like wheat and chaff] Such a man knows nothing of the mysteries of the Torah, but only light/leniencies and weighty precepts/stringinces; the light is the chaff of the Torah, and the weighty precepts of the Torah are wheat, [ This is the secret of] the Tree of Knowledge of Good and Evil. [ The Sages said that this tree was wheat]
It is not the custom of the King and the Matron to ride a donkey (Heb. chamor), [Meaning, the literal understanding of the Torah is referred to as Chomer, which is similar to Chamor, and is comprised of wheat and the tree of knowledge of good and evil]. Instead they ride on horses. ['Horses' here corresponds to the secrets and mysteries of the Torah]. This is the meaning of, "you ride upon your horses, your chariots of salvation" (Habakuk 3:8). For Malchut is not treated lightly so as to have the Matron ride on a donkey, and even more so the King, for it is no place for commoners and servants, [The angel Metatron is called a commoner and servant] whose way is to ride a donkey. This is why it says of Messiah, "humble (Heb. ani), and riding upon an donkey" (Zechariah 9:9). Ani stands for the Mishnah orders of Eruvin, Nidah and Yevamot, [Ani also means "poor"] and the rest of the Mishnah in total. [ As long as a person does not know the mysteries of the Torah, but only knows the revealed Torah, one is "poor" in knowledge and it is like he is "riding on a donkey", which is the aspect of the Tree of Knowledge of Good and Evil. However, Hashem] is not considered a King until He rides on His horse, which is the Congregation of Yisrael [ This is Malchut/Kingship. See Song of Songs 1:9 "I have likened you, my darling, To a mare in Pharaoh’s chariots"].
The Holy One, blessed be He, outside His place is not a King. When He returns to His place, "Hashem shall be King" (Zechariah 14:9). It is said of Israel as well that all Israel are princes [Literally, 'the sons of kings']. Like the father, so are the sons. The children are not princes until they return to the land of Israel. You may say that he is a commoner, though he is a commoner in relation to his Master, do not treat lightly a blessing from a commoner, for this commoner is the servant Metatron. The first man, who did not keep the glory he was given [ because he ate from the Tree when he was not supposed to do so], was brought down to eat together with his donkey, and he said {to Hashem} 'I and my donkey shall eat from the same trough'. Issachar merited this donkey by being called, "Issachar is a strong donkey" (Genesis 49:14).
The sages who wrote the Mishnah {said that} it is said of the Matron, [Matron corresponds to Malchut], "and His kingdom מַלְכוּתוֹ rules over all" (Psalms 103:19), [ This is because she rules over the kelipot as well]. After Esther put on {the royal apparel}, Esther ruled over Achashverosh and his people, and it is said of them, "and slew of their foes" (Esther 9:16). If you say that he {Achashverosh} mated with her, G-d forbid - though they were in the same house - {she did not mate with him}, but was like Joseph of whom it says, "And she laid up his garment בִּגְדוֹ by her" (Genesis 39:16). The word בִּגְדוֹ 'bigdo' is employed, which is derived from, "traitors have dealt treacherously בָּגָדוּ" (Isaiah 24:16). [ The 'beged' is the outer aspect, which the kelipot can attach themselves to].
There is a great mystery here, which is why 'Esther' is derived from mystery (Heb. seter), as written, "You are my hiding place (Heb. seter)" (Psalms 32:7), since the Shekhinah hid her from Ahasuerus and gave him a female demon instead while she returned to Mordekhai's arm(s). And Mordekhai, who knew the explicit Name and the seventy tongues, did all this with wisdom. This is why the sages of the Mishnah stated that even regardless of this, a man must speak with his wife before he mates with her, because she might have been exchanged with a female demon.
This is true for a woman who comes from the aspect of the Tree of Knowledge of Good and Evil, but if she is from the Shechinah she remains unchanged. This is the meaning of, "For I am Hashem, I do not change" (Malachi 3:6). "I" is the Shechinah, who has no fear from the other sides [ i.e. the kelipot]. This is the meaning of, "All nations before Him are as nothing" (Isaiah 40:17).
Wherever the Shechinah is, there are many special attributes {segulot}. Hence, since the Shechinah was clothed in her, Esther was worthy of having special things done to her like Sarah, whom the Holy One, blessed be He, kept, and since the Shechinah was with her He kept her from Pharaoh. The Holy One, blessed be He even made her clothes and jewels have special qualities due to the Shechinah that was with her. For that reason, when Pharaoh came {to touch} her sandal, {the angel} struck him with it, and the same happened with all her jewelry. Each jewel he would touch struck him until that defiled one left her and brought her back to her husband.
If regarding her jewels this was so, it is much more so that whoever touched her body, even her finger, for the purpose of mating, then, "and the stranger that comes near shall be put to death" (Numbers 1:51), since the Holy One, blessed be He, did not give him permission to come near her. This is the meaning of, "I am Hashem, that is My name, and My glory will I not give to another" (Isaiah 42:8).
For that reason not every {spreading of} an evil name is the same. The spies who defamed the land of Yisrael died. Those who speak ill of the Shechinah are most certainly struck in their souls, for those who spoke ill about the land were struck bodily and committed suicide. But whoever defames the Shechinah, his soul is stricken. This applies to whoever knows this secret and whose eyes are open. But a person whose eyes are shut is not punished as severely.
As for what the sages of the Mishnah said to them that a raped wife is permitted to remain with her husband, permission and prohibition in the Mishnah speaks only of human matters and a woman who is from the Tree of Knowledge of Good and Evil. But the case of a woman who is from the Tree of Life is not as that of those {from the aforementioned tree}, since whoever is from the Tree of Life is a righteous person with whom things are well. Of him it is said, "No evil shall happen to the just" (Proverbs 12:21), nor to his righteous wife. We learned that from Sarah in the house of Pharaoh that he had no permission to come near her.
Whoever is righteous but for whom things go badly, namely, he who is from the Tree of Knowledge of Good and Evil, since there is evil with him {at the moment}, "For there is not a just man upon earth who...never sins" (Ecclesiastes 7:20). As for an evil man for whom things go well, it is that the Evil Inclination overpowered his Good Inclination. Therefore they said that it is well with him, because the good is under the power {of the evil man}. And since the evil dominates the good, he is an evil man, since whoever is stronger receives the name. An evil man with whom things are evil is another El, who is Samael. It is evil with him, namely the poison of death, which is idol worshiping, {as it is said}, "Evil shall slay the wicked" (Psalms 34:22). For that reason a raped woman is considered so only if that soul has a mixture of good and evil.
When the Torah was given, her tablets that were likened to virginity were broken. And the Holy One, blessed be He, again gave her to Israel to keep her. And the oral Torah is called Halachah given to Moses on Sinai. And the groom of the Torah broke her virginity [just like the first tablets were broken]. Whoever speaks ill of her and says that Torah is not {the same as the original}, since her tablets were broken, the Holy One, blessed be He, will speak to him, who is the girl's father, that daughter who is {hinted at} in the word בְּרֵאשִׁית (In the beginning). [ בְּרֵאשִׁית is spelled with the same letters as 'Bat Roshi', the daughter of my head. The Torah is therefore]the King's daughter. Then the Holy One, blessed be He, spoke: "And they shall spread the cloth" (Deuteronomy 22:17), and the parchment of the Torah scroll unfolds, and they shall see that it is written in it, "Hew for yourself two tablets of stone like the first, and I will write upon these tablets the words that were on the first tablets, which you did break" (Shemot 34:1).
Immediately Elijah rose with all the heads of the Yeshivah and they blessed him. And {he} said {to the Ra'aya Mahemna}, 'Sinai, Sinai, it would have been worthy for us to listen to your words and be silent, yet with permission from the Holy One, blessed be He, and His Shechinah, I wish to say something to you, in your honor'. He said to him, 'speak'.
{Elijah} opened and said, 'Faithful Shepherd, the Holy One, blessed be He gave this bride of yours, [ this refers to Malchut/Kingship] to Abraham to bring up for you. And since he kept her she is called his daughter. This is what is meant by the saying that Abraham had a daughter whose name was 'Bakol (Eng. 'in all')'. By her he observed the whole Torah even the Eruv Tavshilin (an action allowing one to cook on holiday for Shabbat). This is the meaning of, "and kept My charge" (Genesis 26:5). And he brought her up, as written, "And he brought up Hadassa" (Esther 2:7). And the Holy One, blessed be He, blessed him for her sake, as it is written, "and Hashem had blessed Abraham in all things (בַּכֹּל)" (Genesis 24:1). He brought her up with every good virtue and was charitable to her. He raised her to greatness, with the quality of kindness (Chesed) of Abraham. His house was, for her sake, wide open to do kindness to all the people of the world.
And because he was kind to her, when Abraham's children were exiled because of their many iniquities in Egypt, the Holy One, blessed be He, said, 'Faithful Shepherd, go and be kind to him who did kindness by you, since I gave him your bride, [Malchut], to raise with good qualities'. And he raised her {by the} thirteen attributes of mercy hinted at in the three words, Vav Hei Vav, Aleph Nun Yud, Vav Hei Vav, {וָה''וּ אֲנִ''י וָה''וּ} which are Vav, since the 72 names are comprehended in them the numerical value of Chesed/Kindness, with which Abraham overcame the 72 nations. Through your bride, he had a special segulah through the 72 names and he overcame every nation and tongue.
For that reason {it is written}, "That caused His glorious arm to go at the right hand of Moses" (Isaiah 63:12), [This refers to Malchut], and "dividing the water" (Ibid.) by tearing the water into twelve pieces, the numerical value of Vav Vav. And by merit of {the letter} Aleph [the letter is found if you spell out the word Vav as Vav Aleph Vav] You turned the sea into dry land. In it the Egyptians drowned, who did not believe in the Vav, [This corresponds to Zeir Anpin] which is {the value} one. In the future to come it will be fulfilled in Israel, the seed of Abraham, "As in the days of your coming out of the land of Egypt I will show him marvelous things" (Micah 7:15). In you it shall be fulfilled, "That caused His glorious arm to go at the right hand of Moses, dividing the water" of the Torah, to make yourself, "an everlasting name" (Isaiah 63:12). There you shall attain your bride.
Since this daughter [ i.e. Malchut] was given to Israel, it is your Halachah from the left side, Halachah attributed to Moses from Sinai. For on the right side, your Halachah is the letter ה Hei, from the side of the name Abraham, Yud י from {the side of} Isaac. And everything is Hei Yud הֵ''י of {the name of} Elohim. And you are Vav וָא''ו, [ Moshe corresponds to Zeir Anpin, which corresponds to Vav] which is the full spelling of {Malchut} and her perfection. {She is called} "a full cup". For at first she was the throne of Yud Hei, כֵּ''ס יָ''הּ. At the end it is a cup (Heb. כּוֹס) full of the blessing of Yud Hei Vav Hei.
And since {Malchut} was given through you to Israel, who are the Central Pillar, it behooves us to reveal why it was given them. For surely we learned why she was given to Abraham, [ He drew down the attribute of Chesed, which is synonymous with Abraham], and you were kind (bestowing Chesed) to his children just as he was kind to you. And the Holy One, blessed be He, gave her to Isaac, to him and his descendants to keep her from the Tree of Knowledge of Good and Evil. And they made her some boundaries and cut for her some garments, golden garments with some laws. And they used to disagree and ask questions regarding these laws, to supply them with explanations, to decorate her with many decorations for Shabbat and holidays, to redeem her at the last redemption, as it says of her, "That (Heb. מַ''ה) which has been (Heb. שֶּׁ''הָיָה), it is (Heb. ה''וּא)" (Ecclesiastes 1:9) (making the initials of Moses). (The rest is missing here).
Since they brought it on you and did good things for you, you have suffered for their sakes many troubles so that Messiah the son of Joseph shall not be killed, of whom it says, "the face of an ox on the left side" (Ezekiel 1:10), who is a descendant of Joseph, of whom it says, "The firstling of his herd, grandeur is his" (Deuteronomy 33:17). That is because he and his descendants shall not be violated among the heathen nations because of the sin of Jeroboam who worshiped idols, for which he and his seed were to be violated among the idol worshiping nations. For Jeroboam the son of Nevat is a descendant of Joseph and it is because of him that it says of you, "But he was wounded because of our transgressions and by his injury we are healed" (Isaiah 53:5).
And since Israel are included of right and left, {i.e. the center}, where your Hei and Yud are in a state of completion, it behooves you to unite with her, {with Malchut}, between them. And since it says of you, "because he has brought out an evil name upon a virgin of Yisrael," it says of you, "and she shall be his wife; he may not put her away all his days" (Deuteronomy 22:19), {when} in exile he may not be away from her all his days.
Where is the evil name you brought upon her? After {Malchut} was given to Israel, whoever brings out an evil name on Israel is as one who brings out an evil name on {Malchut}. And the evil name was in what you said to the Holy One, blessed be He, "Hashem, why does Your wrath burn against Your people" (Exodus 32:11), and the Holy One, blessed be He, said, 'because you spoke ill on Israel when they made the golden calf'. "Go, get you down; for your people have become corrupt" (Ibid. 7), who are certainly the mixed multitudes whom you converted and who made the golden calf. And therefore, "because he has brought out an evil name upon a virgin of Yisrael," "she shall be his wife".
The Faithful Shepherd rose and kissed him {Elijah}, on his face and his eyes and blessed him. And he said to him, 'may you be blessed by the mouth of the Holy One, blessed be He, and His Shechinah, by each of His attributes and His ten Sefirot and all His names and all the heads of Yeshivah and all the angels'. And they all answered and said Amen. And the Holy One, blessed be He, and His Shechinah acknowledged his blessing. Elijah, rise, open your mouth regarding the precepts with me, because you are my assistant in every aspect, for it first says of you, "Pinchas, the son of Elazar, the son of Aaron the priest" (Numbers 25:11). [Pinchas is the aspect of Elijah] Surely he is the son of Aaron, my nephew, as written, "and a brother is born for adversity" (Proverbs 17:17).
רעיא מהימנא
(דברים כ״ב:י״ט) וְעָנְשׁוּ אוֹתוֹ מֵאָה כֶסֶף וְגוֹ'. פִּקּוּדָא דָּא, לָדוּן בְּדִין מוֹצִיא שֵׁם רָע. הֲדָא הוּא דִכְתִיב, וְעָנְשׁוּ אוֹתוֹ מֵאָה כֶסֶף וְנָתְנוּ לַאֲבִי הַנַּעֲרָה כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל. רַבָּנָן, וְהַאי אִיהוּ בָּתַר נִשּׂוּאִין, דְּאָמַר לָא מָצָאתִי לְבִתְּךָ בְּתוּלִים, וְלָאו כָּל שֵׁם רָע שָׁקוּל, דִּמְרַגְלִים דְּאַפִּיקוּ שׁוּם בִּישׁ עַל אַרְעָא, אִתְעֲנָשׁוּ בְּגִינָהּ, וּמִיתוּ וְלָא זָכוּ לָהּ. וְאִתְּתָא קַרְקַע אִיהִי בְּאַרְעָא, כְּמָה דְּאוּקְמוּהָ, אֶסְתֵּר קַרְקַע עוֹלָם הָיְתָה.
Ra'aya Meheimna (the Faithful Shepherd)... "and they shall fine him a hundred shekels of silver" (Deuteronomy 22:19). We are commanded to punish whoever defames someone's character. This is the meaning of, "and they shall fine him a hundred shekels of silver, and give them to the father of the girl, because he has brought out an evil name upon a virgin of Yisrael." Sages, this applies to after the wedding, since he says, "I found not your daughter a virgin" (Ibid. 17). Not all evil names are alike, since the spies who spread an evil name on the land were punished for it by dying and not meriting it. A woman is like ground, it is like the explanation that Esther was the ground.
וְאִי תֵּימְרוּן שׁוּם בִּישׁ עָלָהּ, דְּאִסְתְּאָבַת בַּאֲחַשְׁוֵרוֹשׁ, וְזָכְתָה לְאִתְלַבְּשָׁא בָּהּ רוּחָא דְּקֻדְשָׁא. הֲדָא הוּא דִכְתִיב, (אסתר ה׳:א׳) וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת. הָא אָמַר קוּדְשָׁא בְּרִיךְ הוּא, (ישעיהו מ״ב:ח׳) אֲנִי יְיָ' הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן וּתְהִלָּתִי לַפְּסִילִים. וְרוּחָא דְּקֻדְשָׁא שְׁכִינְתָּא הֲוַת, דְּאִיהִי שֵׁם דְּאִתְלַבְּשַׁת בְּאֶסְתֵּר.
You may say that Esther has a bad reputation (by saying) that she was defiled with Ahasuerus, yet she was worthy that the Holy Spirit, (Malchut), would be clothed in her as written, "Esther put on her royal apparel, מַלְכוּת" (Esther 5:1). Yet the Holy One, blessed be He, said, "I am Hashem, that is My name, and My glory will I not give to another, neither My praise to carved idols" (Isaiah 42:8). The Holy Spirit is the Shechinah and is a name that was clothed with Esther.
אֲבָל רַבָּנָן, וַוי לְאִינּוּן דְּאַכְלִין תֶּבֶן תְּבֵל דְּאוֹרַיְיתָא (חמור דאורייתא דאתחשיב ח'כם מ'ופלא ו'רב ר'בנן) וְלָא יָדַע בְּסִתְרֵי דְּאוֹרַיְיתָא, אֶלָּא קַלִין וַחֲמוּרִין דְּאוֹרַיְיתָא, קָלִין תֶּבֶן דְּאוֹרַיְיתָא, חוּמְרָא דְּאוֹרַיְיתָא, חִטָּה, חֵט ה', אִילָנָא דְּטוֹב וְרָע.
Yet sages, woe to those who eat the chaff and ears of corn of the Torah, [whose Torah is a mixture of good and bad, like wheat and chaff] Such a man knows nothing of the mysteries of the Torah, but only light/leniencies and weighty precepts/stringinces; the light is the chaff of the Torah, and the weighty precepts of the Torah are wheat, [ This is the secret of] the Tree of Knowledge of Good and Evil. [ The Sages said that this tree was wheat]
לֵית דַּרְכָּא דְּמַלְכָּא וּמַטְרוֹנִיתָא, לְמִרְכַּב עַל חֲמָרָא, אֶלָּא עַל סוּסְוָון. הֲדָא הוּא דִכְתִיב, (חבקוק ג׳:ח׳) כִּי תִרְכַּב עַל סוּסֶיךָ מַרְכְּבוֹתֶיךָ יְשׁוּעָה. דְּאֵין מְזַלְזְלִין בְּמַלְכוּתָא, לְמִרְכַּב מַטְרוֹנִיתָא עַל חֲמָרָא. כָּל שֶׁכֵּן מַלְכָּא, לֵית דֵּין אֲתָר הֶדְיוֹט עֶבֶד, דְּאָרְחֵיהּ לְמִרְכַּב עַל חֲמָרָא. וּבְגִין דָּא כְּתִיב בֵּיהּ בְּמָשִׁיחַ, (זכריה ט׳:ט׳) עָנִי וְרוֹכֵב עַל חֲמוֹר. עָנִי אִיהוּ תַּמָּן בְּסִימָן, עֵרוּבִין נִדָּה יְבָמוֹת, וּשְׁאַר מַתְנִיתִין בִּכְלָל. וְלָא אִתְקְרֵי תַּמָּן מֶלֶךְ, עַד דְּרָכִיב בְּסוּסְיָא דִּילֵיהּ כְּנֶסֶת יִשְׂרָאֵל.
It is not the custom of the King and the Matron to ride a donkey (Heb. chamor), [Meaning, the literal understanding of the Torah is referred to as Chomer, which is similar to Chamor, and is comprised of wheat and the tree of knowledge of good and evil]. Instead they ride on horses. ['Horses' here corresponds to the secrets and mysteries of the Torah]. This is the meaning of, "you ride upon your horses, your chariots of salvation" (Habakuk 3:8). For Malchut is not treated lightly so as to have the Matron ride on a donkey, and even more so the King, for it is no place for commoners and servants, [The angel Metatron is called a commoner and servant] whose way is to ride a donkey. This is why it says of Messiah, "humble (Heb. ani), and riding upon an donkey" (Zechariah 9:9). Ani stands for the Mishnah orders of Eruvin, Nidah and Yevamot, [Ani also means "poor"] and the rest of the Mishnah in total. [ As long as a person does not know the mysteries of the Torah, but only knows the revealed Torah, one is "poor" in knowledge and it is like he is "riding on a donkey", which is the aspect of the Tree of Knowledge of Good and Evil. However, Hashem] is not considered a King until He rides on His horse, which is the Congregation of Yisrael [ This is Malchut/Kingship. See Song of Songs 1:9 "I have likened you, my darling, To a mare in Pharaoh’s chariots"].
קוּדְשָׁא בְּרִיךְ הוּא כַּד אִיהוּ לְבַר מֵאַתְרֵיהּ, לָאו אִיהוּ מֶלֶךְ. וְכַד אִתְהַדָּר לְאַתְרֵיהּ, (זכריה יד) וְהָיָה יְיָ' לְמֶלֶךְ. וְהָכִי יִשְׂרָאֵל, אִתְּמַר בְּהוֹן, כָּל יִשְׂרָאֵל בְּנֵי מְלָכִים. כְּגַוְונָא דְּאַבָּא, אִינּוּן בְּנוֹי. לָאו אִינּוּן בְּנֵי מְלָכִים, עַד דִּיהַדְרוּן לְאַרְעָא דְּיִשְׂרָאֵל. וְאִי תֵּימָא דְּהֶדְיוֹט דָּא, אַף עַל גַּב דְּאִיהוּ הֶדְיוֹט לְגַבֵּי מָארֵיהּ, עָלֵיהּ אִתְּמַר, אַל תְּהִי בִּרְכַּת הֶדְיוֹט קַלָהּ בְּעֵינֶיךָ. וְהֶדְיוֹט דָּא לְגַבֵּי מַלְכָּא עֶבֶד מְטַטְרוֹן. וְאָדָם קַדְמָאָה דְּלָא נָטַר יְקָר דְּיָהֲבוּ לֵיהּ, נַחְתּוּ לֵיהּ לְמֵיכַל עִם חֲמוֹרִים (חמריה), וְאָמַר אֲנִי וַחֲמוֹרִי נֹאכַל בְּאֵבוּס אֶחָד. וְיִשָּׂשׂכָר בְּהַאי חֲמָרָא, זָכָה לְאִתְקְרֵי (בראשית מ״ט:י״ד) יִשָּׂשׂכָר חֲמוֹר גָּרֶם.
The Holy One, blessed be He, outside His place is not a King. When He returns to His place, "Hashem shall be King" (Zechariah 14:9). It is said of Israel as well that all Israel are princes [Literally, 'the sons of kings']. Like the father, so are the sons. The children are not princes until they return to the land of Israel. You may say that he is a commoner, though he is a commoner in relation to his Master, do not treat lightly a blessing from a commoner, for this commoner is the servant Metatron. The first man, who did not keep the glory he was given [ because he ate from the Tree when he was not supposed to do so], was brought down to eat together with his donkey, and he said {to Hashem} 'I and my donkey shall eat from the same trough'. Issachar merited this donkey by being called, "Issachar is a strong donkey" (Genesis 49:14).
וְרַבָּנָן מָארֵי מָתְנִיתִין, מַטְרוֹנִיתָא אִתְּמַר בָּהּ (תהילים ק״ג:י״ט) וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה, בָּתַר דְּאִתְלַבְּשָׁא בֵּיהּ אֶסְתֵּר, שְׁלִיטַת אֶסְתֵּר עַל אֲחַשְׁוֵרוֹשׁ וְאוּמָתֵיהּ. וְאִתְּמַר בְּהוּ (אסתר ט׳:ט״ז) וְהָרוֹג בְּשׂוֹנְאֵיהֶם. וְאִי תֵּימָא דְּאִתְיָיחַד עִמָּהּ. אַף עַל גַּב דַּהֲווֹ בְּבֵיתָא חֲדָא, חַס וְשָׁלוֹם. אֶלָּא, כְּגַוְונָא דְּיוֹסֵף, דְּאִתְּמַר בֵּיהּ, (בראשית ל״ט:ט״ז) וַתַּנַח בִּגְדוֹ אֶצְלָהּ, וְלָא לְבוּשׁוֹ, אֶלָּא בִּגְדוֹ, לִישָׁנָא (ישעיה כד) דְּבוֹגְדִים בָּגָדוּ.
The sages who wrote the Mishnah {said that} it is said of the Matron, [Matron corresponds to Malchut], "and His kingdom מַלְכוּתוֹ rules over all" (Psalms 103:19), [ This is because she rules over the kelipot as well]. After Esther put on {the royal apparel}, Esther ruled over Achashverosh and his people, and it is said of them, "and slew of their foes" (Esther 9:16). If you say that he {Achashverosh} mated with her, G-d forbid - though they were in the same house - {she did not mate with him}, but was like Joseph of whom it says, "And she laid up his garment בִּגְדוֹ by her" (Genesis 39:16). The word בִּגְדוֹ 'bigdo' is employed, which is derived from, "traitors have dealt treacherously בָּגָדוּ" (Isaiah 24:16). [ The 'beged' is the outer aspect, which the kelipot can attach themselves to].
וְהָכָא סִתְרָא רַבְרְבָא. וּבְגִין דָּא, אֶסְתֵּר, לִישָׁנָא דְּסִתְרָאָהּ, (תהילים ל״ב:ז׳) אַתָּה סֵתֶר לִי, שְׁכִינְתָּא אַסְתִּירַת לָהּ מֵאֲחַשְׁוֵרוֹשׁ, וְיָהִיב לֵיהּ שִׁידָה בְּאַתְרָהּ, וְאִתְהַדְּרַת אִיהִי בִּדְרוֹעֵיהּ דְּמָרְדְּכַי. וּמָרְדְּכַי דְּהֲוָה יָדַע שְׁמָא מְפֹרָשׁ, וְשִׁבְעִין לָשׁוֹן, עֲבַד כָּל דָּא בְּחָכְמְתָא. וּבְגִין דָּא אוּקְמוּהָ מָארֵי מַתְנִיתִין, דְּאֲפִילּוּ בְּלָא דָּא, אִית לֵיהּ לְבַּר נָשׁ קוֹדֶם דְּיִתְיָחֵד עִם אִתְּתֵיהּ, לְמַלְּלָא עִמָּהּ, בְּגִין דְּשֶׁמָא שִׁידָה אִתְחַלְּפָא בְּאִתְּתֵיהּ.
There is a great mystery here, which is why 'Esther' is derived from mystery (Heb. seter), as written, "You are my hiding place (Heb. seter)" (Psalms 32:7), since the Shekhinah hid her from Ahasuerus and gave him a female demon instead while she returned to Mordekhai's arm(s). And Mordekhai, who knew the explicit Name and the seventy tongues, did all this with wisdom. This is why the sages of the Mishnah stated that even regardless of this, a man must speak with his wife before he mates with her, because she might have been exchanged with a female demon.
וְדָא בְּאִתְּתָא מֵאִילָנָא דְּטוֹב וָרָע, אֲבָל אִם הִיא מִשְׁכִינְתָּא, לֵית לָהּ שִׁנּוּי, הֲדָא הוּא דִכְתִיב, (מלאכי ג׳:ו׳) אֲנִי יְיָ' לֹא שָׁנִיתִי. אֲנִי, דָּא שְׁכִינְתָּא. וְלֵית לָהּ דְּחִילוּ מִכָּל סִטְרִין אַחֲרָנִין. הֲדָא הוּא דִכְתִיב, (ישעיהו מ׳:י״ז) כָּל הַגּוֹיִם כְּאַיִן נֶגְדּוֹ.
This is true for a woman who comes from the aspect of the Tree of Knowledge of Good and Evil, but if she is from the Shechinah she remains unchanged. This is the meaning of, "For I am Hashem, I do not change" (Malachi 3:6). "I" is the Shechinah, who has no fear from the other sides [ i.e. the kelipot]. This is the meaning of, "All nations before Him are as nothing" (Isaiah 40:17).
וּבְאַתְרָא דִּשְׁכִינְתָּא תַּמָּן, כַּמָה סְגוּלוֹת תַּמָּן. וּבְגִין דְּאֶסְתֵּר אִתְלַבְּשַׁת שְׁכִינְתָּא בָּהּ, חַזְיָא הֲוַת לְמֶעְבַּד עִמָּהּ כַּמָה סְגוּלוֹת (ס"א צומות). כְּגַוְונָא דְּשָׂרָה, קוּדְשָׁא בְּרִיךְ הוּא נָטִיר לָהּ, בְּגִין שְׁכִינְתָּא דַּהֲוַת עִמָּהּ, נָטִיר לָהּ מִפַּרְעֹה, וַאֲפִילּוּ לְבוּשָׁהּ וְתַכְשִׁיטֶיהָ בְּכֻלְּהוּ שַׁוֵּי קוּדְשָׁא בְּרִיךְ הוּא סְגוּלוֹת, בְּגִין שְׁכִינְתָּא. וּבְגִין דָּא, אָתָא פַּרְעֹה לְסַנְדָּלָא, מָחָא לֵיהּ עִמֵּיהּ. וְהָכִי נָמֵי בְּכָל תַּכְשִׁיטִין דִּילָהּ. בְּכָל תַּכְשִׁיט וְתַכְשִׁיט דְּהֲוָה נָגַע בֵּיהּ, מָחֵי לֵיהּ, עַד דְּאִתְפְּרַשׁ מִנָּהּ הַהוּא טָמֵא, וְאַחְזָר לָהּ לְבַעְלָהּ.
Wherever the Shechinah is, there are many special attributes {segulot}. Hence, since the Shechinah was clothed in her, Esther was worthy of having special things done to her like Sarah, whom the Holy One, blessed be He, kept, and since the Shechinah was with her He kept her from Pharaoh. The Holy One, blessed be He even made her clothes and jewels have special qualities due to the Shechinah that was with her. For that reason, when Pharaoh came {to touch} her sandal, {the angel} struck him with it, and the same happened with all her jewelry. Each jewel he would touch struck him until that defiled one left her and brought her back to her husband.
וְאִי בְּתַכְשִׁיטִין דִּילָהּ כַּךְ, כָּל שֶׁכֵּן מַאן דְּנָגַע בְּגוּפָא. וַאֲפִילּוּ בְּאֶצְבַּע דִּילָהּ, לְסִטְרָא דְּיִחוּדָא, (במדבר א׳:נ״א) וְהַזָּר הַקָּרֵב יוּמָת. דְּקוּדְשָׁא בְּרִיךְ הוּא לָא יְהִיב לֵיהּ רְשׁוּ לְמִקְרַב גַּבָּהּ, הֲדָא הוּא דִכְתִיב, (ישעיהו מ״ב:ח׳) אֲנִי יְיָ' הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן.
If regarding her jewels this was so, it is much more so that whoever touched her body, even her finger, for the purpose of mating, then, "and the stranger that comes near shall be put to death" (Numbers 1:51), since the Holy One, blessed be He, did not give him permission to come near her. This is the meaning of, "I am Hashem, that is My name, and My glory will I not give to another" (Isaiah 42:8).
וּבְגִין דָּא, לָא כָּל שֵׁם רָע שָׁקוּל. מְרַגְּלִים דְּאַפִּיקוּ שׁוּם בִּישׁ עַל אַרְעָא דְּיִשְׂרָאֵל מִיתוּ. מַאן דְּאַפִּיק שׁוּם בִּישׁ עַל שְׁכִינְתָּא, כָּל שֶׁכֵּן דְּלַקְיָין בְּנִשְׁמָתְהוֹן. דְּאִלֵּין דְּאַפִּיקוּ שׁוּם בִּישׁ עַל אַרְעָא, לָקוּ בְּגוּפַיְיהוּ, וּמִיתַת גַּרְמַיְיהוּ מִיתוּ. אֲבָל מַאן דְּאַפִּיק שׁוּם בִּישׁ עַל שְׁכִינְתָּא, נִשְׁמְתָא דִּלְהוֹן לָקְאָהּ. וְהַאי לְמַאן דְּיָדַע רָזָא דָּא, וְעֵינוֹי פַּתְחִין. אֲבָל מַאן דְּעֵינוֹי סְתִימִין, לֵית לֵיהּ עוֹנְשָׁא כָּל כַּךְ.
For that reason not every {spreading of} an evil name is the same. The spies who defamed the land of Yisrael died. Those who speak ill of the Shechinah are most certainly struck in their souls, for those who spoke ill about the land were struck bodily and committed suicide. But whoever defames the Shechinah, his soul is stricken. This applies to whoever knows this secret and whose eyes are open. But a person whose eyes are shut is not punished as severely.
וּמַה דְּרַבָּנָן דְּמַתְנִיתִין שַׁוְיָין קַמַּיְיהוּ, דְּאִתְּתָא אֲנוּסָה מוּתֶּרֶת לְבַעְלָהּ. וַדַּאי אִיסוּר וְהֶיתֵּר דְּמַתְנִיתִין לָא מְמַלֵּל אֶלָּא בְּמִילֵיהּ דְּבַּר נָשׁ, וְאִתְּתָא דְּאִיהִי מֵאִילָנָא דְּעֵץ הַדַּעַת טוֹב וָרָע. אֲבָל אִתְּתָא דְּאִיהִי מֵאִילָנָא דְּחַיֵּי, לָאו לָהּ דִּינָא כְּאִלֵּין, (דאינון מאילנא דעץ הדעת טוב ורע) דְּהַהוּא דְּאִילָנָא דְּחַיֵּי, צַדִּיק וְטוֹב לוֹ. וּבְגִינֵיהּ אִתְּמַר, (משלי י״ב:כ״א) לֹא יְאוּנֶּה לַצַּדִּיק כָּל אָוֶן, וְלָא לְבַת זוּגוֹ צַדֶּקֶת. וְאוֹלִיפְנָא מִשָׂרָה בְּבֵיתָא דְּפַרְעֹה, דְּלָא הֲוָה לֵיהּ רְשׁוּ לְמִקְרַב בַּהֲדָהּ.
As for what the sages of the Mishnah said to them that a raped wife is permitted to remain with her husband, permission and prohibition in the Mishnah speaks only of human matters and a woman who is from the Tree of Knowledge of Good and Evil. But the case of a woman who is from the Tree of Life is not as that of those {from the aforementioned tree}, since whoever is from the Tree of Life is a righteous person with whom things are well. Of him it is said, "No evil shall happen to the just" (Proverbs 12:21), nor to his righteous wife. We learned that from Sarah in the house of Pharaoh that he had no permission to come near her.
וּמַאן דְּאִיהוּ צַדִּיק וְרָע לוֹ, הַאי דְּאִיהוּ מֵאִילָנָא דְּטוֹב וָרָע, דְּכֵיוָן דְּרָע עִמֵּיהּ, (קהלת ז) אֵין צַדִּיק אֲשֶׁר לֹא יֶחטָא בְּהַהוּא רָע, בָּתַר דְּאִיהוּ עִמֵּיהּ. רָשָׁע וְטוֹב לוֹ, דְּאִתְגַּבָּר יֵצֶר הָרָע עַל יֵצֶר טוֹב, אִתְּמַר וְטוֹב לוֹ, טוֹב אִיהוּ תְּחוֹת רְשׁוּתֵיהּ, וּבְגִין דְּרָע שַׁלִּיט עַל טוֹב, רָשָׁע אִיהוּ, דְּהַהוּא דְּאִתְגַּבָּר נָטִיל שְׁמָא. רָשָׁע וְרָע לוֹ, אֵל אַחֵר סָמָאֵל, וְרָע לוֹ, סַם הַמָּוֶת דִּילֵיהּ עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, (תהילים ל״ד:כ״ב) תְּמוֹתֵת רָשָׁע רָעָה. וּבְגִין דָּא, אֲנוּסָה לָאו אִיהִי, אֶלָּא אִי אִית בָּהּ תַּעֲרוֹבֶת בְּהַהִיא נִשְׁמְתָא, דְּטוֹב וָרָע.
Whoever is righteous but for whom things go badly, namely, he who is from the Tree of Knowledge of Good and Evil, since there is evil with him {at the moment}, "For there is not a just man upon earth who...never sins" (Ecclesiastes 7:20). As for an evil man for whom things go well, it is that the Evil Inclination overpowered his Good Inclination. Therefore they said that it is well with him, because the good is under the power {of the evil man}. And since the evil dominates the good, he is an evil man, since whoever is stronger receives the name. An evil man with whom things are evil is another El, who is Samael. It is evil with him, namely the poison of death, which is idol worshiping, {as it is said}, "Evil shall slay the wicked" (Psalms 34:22). For that reason a raped woman is considered so only if that soul has a mixture of good and evil.
וְאוֹרַיְיתָא דְּאִתְבְּרִיאַת (נ"א דאתייהיבת), אִתְּבָּרוּ לוּחִין דִּילָהּ, דְּאִינּוּן מְשׁוּלִים לַבְּתוּלִים. וְקוּדְשָׁא בְּרִיךְ הוּא הֲדַר יָהִיב לוֹן לְיִשְׂרָאֵל, לְנַטְרָא לָהּ, אוֹרַיְיתָא דְבְּעַל פֶּה אִתְקְרִיאַת הֲלָכָה לְמֹשֶׁה מִסִּינַי. וְחָתָן דִּידָהּ, תָּבַר בְּתוּלִים דִּילָהּ. וּמַאן דְּאַפִּיק שׁוּם בִּישׁ עָלָהּ, דְּיֵימָּא דְּהָא הַהִיא אוֹרַיְיתָא לָאו אִיהִי דָּא, דְּהָא לוּחִין דִּילָהּ אִתְּבָּרוּ. קוּדְשָׁא בְּרִיךְ הוּא יֵימָּא לֵיהּ, דְּאִיהוּ אֲבִי הַנַּעֲרָה. בַּת, דְּאִיהוּ בְּתֵיבַת בְּרֵאשִׁית, אִיהִי בְּרַתָּא דְּמַלְכָּא, קוּדְשָׁא בְּרִיךְ הוּא אָמַר וּפָרְשׂוּ הַשִּׂמְלָה, וְאִתְפַּתְחַת יְרִיעָה מִסֵפֶר תּוֹרָה, וְיֶחֶזּוּן דְּאִתְּמַר בֵּיהּ, (שמות ל״ד:א׳) פְּסָל לְךָ שְׁנֵי לוּחוֹת אֲבָנִים כָּרִאשׁוֹנִים וְכָתַבְתִּי עַל הַלּוּחוֹת אֶת הַדְּבָרִים אֲשֶׁר הָיוּ עַל הַלּוּחוֹת הָרִאשׁוֹנִים אֲשֶׁר שִׁבַּרְתָּ.
When the Torah was given, her tablets that were likened to virginity were broken. And the Holy One, blessed be He, again gave her to Israel to keep her. And the oral Torah is called Halachah given to Moses on Sinai. And the groom of the Torah broke her virginity [just like the first tablets were broken]. Whoever speaks ill of her and says that Torah is not {the same as the original}, since her tablets were broken, the Holy One, blessed be He, will speak to him, who is the girl's father, that daughter who is {hinted at} in the word בְּרֵאשִׁית (In the beginning). [ בְּרֵאשִׁית is spelled with the same letters as 'Bat Roshi', the daughter of my head. The Torah is therefore]the King's daughter. Then the Holy One, blessed be He, spoke: "And they shall spread the cloth" (Deuteronomy 22:17), and the parchment of the Torah scroll unfolds, and they shall see that it is written in it, "Hew for yourself two tablets of stone like the first, and I will write upon these tablets the words that were on the first tablets, which you did break" (Shemot 34:1).
מִיַּד קָם אֵלִיָּהוּ, וְכָל מָארֵי מְתִיבְתָּא, וּבָרִיכוּ לֵיהּ, וְאָמְרוּ סִינַי סִינַי, הָכִי אִתְחַזְיָיא לְמִשְׁמַע מִלִּין דִּילָךְ וְלִשְׁתּוּק, אֲבָל בִּרְשׁוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, אֲנָא בָּעֵי לְמַלְּלָא מִלָּה לְגַבָּךְ, לִיקָרָא דִּילָךְ. אָמַר לֵיהּ אֵימָא.
Immediately Elijah rose with all the heads of the Yeshivah and they blessed him. And {he} said {to the Ra'aya Mahemna}, 'Sinai, Sinai, it would have been worthy for us to listen to your words and be silent, yet with permission from the Holy One, blessed be He, and His Shechinah, I wish to say something to you, in your honor'. He said to him, 'speak'.
פָּתַח וְאָמַר, רַעְיָא מְהֵימָנָא, הַאי כַּלָּה דִּילָךְ, קוּדְשָׁא בְּרִיךְ הוּא יָהַב לָהּ לְאַבְרָהָם לְגַדְּלָא לָהּ לְגַבָּךְ, וּבְגִין דְּאִיהוּ נָטִיר לָהּ, אִתְקְרִיאַת בְּרָתֵיהּ. הֲדָא הוּא דְאִתְּמַר, בַּת הָיְתָה לוֹ לְאַבְרָהָם וּבַכֹּל שְׁמָהּ. וּבָהּ קִיֵּים כָּל אוֹרַיְיתָא כֻּלָּהּ, וַאֲפִילּוּ עֵירוּבֵי תַּבְשִׁילִין. הֲדָא הוּא דִכְתִיב, (בראשית כ״ו:ה׳) וַיִּשְׁמוֹר מִשְׁמַרְתִּי וְגוֹ'. וְאִיהוּ הֲוָה לְגַבָּהּ אוֹמֵן, כְּגוֹן (אסתר ב׳:ז׳) וַיְהִי אוֹמֵן אֶת הֲדַסָּה. וְקוּדְשָׁא בְּרִיךְ הוּא בָּרִיךְ לֵיהּ בְּגִינָהּ, הֲדָא הוּא דִכְתִיב, (בראשית כ״ד:א׳) וַיְיָ' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. וְגַדִּיל לָהּ מִכָּל מִדּוֹת טָבִין, וְגָמִיל לָהּ חֶסֶד, וְסָלִיק לָהּ בִּגְדּוּלָה בְּמִדַּת חֶסֶד דְּאַבְרָהָם, וַהֲוָה בֵּיתֵיהּ בְּגִינָהּ פָּתוּחַ לָרְוָוחָה, לְמִגְמַל חֶסֶד עִם כָּל בָּאֵי עוֹלָם.
{Elijah} opened and said, 'Faithful Shepherd, the Holy One, blessed be He gave this bride of yours, [ this refers to Malchut/Kingship] to Abraham to bring up for you. And since he kept her she is called his daughter. This is what is meant by the saying that Abraham had a daughter whose name was 'Bakol (Eng. 'in all')'. By her he observed the whole Torah even the Eruv Tavshilin (an action allowing one to cook on holiday for Shabbat). This is the meaning of, "and kept My charge" (Genesis 26:5). And he brought her up, as written, "And he brought up Hadassa" (Esther 2:7). And the Holy One, blessed be He, blessed him for her sake, as it is written, "and Hashem had blessed Abraham in all things (בַּכֹּל)" (Genesis 24:1). He brought her up with every good virtue and was charitable to her. He raised her to greatness, with the quality of kindness (Chesed) of Abraham. His house was, for her sake, wide open to do kindness to all the people of the world.
וּבְגִין דְּאִיהוּ גָּמִיל חֶסֶד עִמָּהּ, כַּד בְּנוֹי דְּאַבְרָהָם הֲווֹ מְמוּשְׁכָּנִין בְּכַמָּה חוֹבִין בְּמִצְרַיִם, אָמַר קוּדְשָׁא בְּרִיךְ הוּא לָךְ רַעְיָא מְהֵימָנָא, זִיל וְגָמִיל טִיבוּ, לְמַאן דְּגָמִיל לֵיהּ עִמָּךְ, דְּדָא כַּלָּה דִּילָךְ, יְהִיבַת לָהּ לֵיהּ, לְגַדְּלָא לָהּ בְּמִדּוֹת טָבִין, וְאִיהוּ גָּדִיל לָהּ בִּתְלֵיסָר מְכִילָן דְּרַחֲמֵי, דִּרְמִיזִין בִּתְלַת תֵּיבִין וָה"וּ אֲנִ"י וָה"וּ, דְּאִינּוּן וָא"ו. דְּכָלִיל בְּהוֹן ע"ב שְׁמָהָן, כְּמִנְיַן חֶסֶד. דִּבְהוֹן הֲוָה אִתְגַּבָּר אַבְרָהָם עַל ע"ב אוּמִין וּבְכַלָּה דִּילָךְ, הֲוָה לֵיהּ סְגוּלָה בְּע"ב שְׁמָהָן, וַהֲוָה נָצַח לְכָל אוּמָה וְלִישָׁן.
And because he was kind to her, when Abraham's children were exiled because of their many iniquities in Egypt, the Holy One, blessed be He, said, 'Faithful Shepherd, go and be kind to him who did kindness by you, since I gave him your bride, [Malchut], to raise with good qualities'. And he raised her {by the} thirteen attributes of mercy hinted at in the three words, Vav Hei Vav, Aleph Nun Yud, Vav Hei Vav, {וָה''וּ אֲנִ''י וָה''וּ} which are Vav, since the 72 names are comprehended in them the numerical value of Chesed/Kindness, with which Abraham overcame the 72 nations. Through your bride, he had a special segulah through the 72 names and he overcame every nation and tongue.
וּבְגִין דָּא, (ישעיהו ס״ג:י״ב) מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ. וּבוֹקֵעַ מַיִם, דְּיַמָּא קַרְעַת לֵיהּ קֳדָם בְּנוֹי, בִּתְרֵיסַר קְרָעִין, בְּחוּשְׁבָּן וָ"ו, וּבִזְכוּת א' (ס"א ובגינה) עַבְרַת (ס"א עבדת) יַמָּא יַבֶּשְׁתָּא. וּבָהּ טוּבְּעוּ מִצְרַיִם, דְּלָא מֵהֵימְנִין בְּוָא"ו דְּאִיהוּ אֶחָד. וּלְזִמְנָא דְּאָתֵי, (מיכה ז׳:ט״ו) כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרָיִם אַרְאֶנּוּ נִפְלָאוֹת, יִתְקַיֵּים בְּיִשְׂרָאֵל זַרְעָא דְּאַבְרָהָם. וּבָךְ יִתְקַיֵּים, (דאנת) מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ (זרע דאברהם) וּבוֹקֵעַ מַיִם דְּאוֹרַיְיתָא קֳדָמֵהוֹן, לְמֶהֱוֵי לָךְ שֵׁם עוֹלָם. וְתַמָּן תַּרְוִיחַ כַּלָּה דִּילָךְ.
For that reason {it is written}, "That caused His glorious arm to go at the right hand of Moses" (Isaiah 63:12), [This refers to Malchut], and "dividing the water" (Ibid.) by tearing the water into twelve pieces, the numerical value of Vav Vav. And by merit of {the letter} Aleph [the letter is found if you spell out the word Vav as Vav Aleph Vav] You turned the sea into dry land. In it the Egyptians drowned, who did not believe in the Vav, [This corresponds to Zeir Anpin] which is {the value} one. In the future to come it will be fulfilled in Israel, the seed of Abraham, "As in the days of your coming out of the land of Egypt I will show him marvelous things" (Micah 7:15). In you it shall be fulfilled, "That caused His glorious arm to go at the right hand of Moses, dividing the water" of the Torah, to make yourself, "an everlasting name" (Isaiah 63:12). There you shall attain your bride.
וּבְגִין דְּבַת דָּא, אִתְיְיהִיבַת לְיִשְׂרָאֵל, דְּאִיהִי הֲלָכָה דִּילָךְ, מִסִּטְרָא דִּשְׂמָאלָא, הֲלָכָה לְמֹשֶׁה מִסִּינַי. דְּהָא מִסִּטְרָא דִּימִינָא, ה' הֲלָכָה דִּילָךְ, מִסִּטְרָא דִּשְׁמָא דְּאַבְרָהָם. י' דְּיִצְחָק. וְכֹלָּא הֵ"י מִן אֱלֹהִים. וְאַנְתְּ וָא"ו, מָלֵא דִּילָהּ, שְׁלֵימוּת דִּילָהּ, כּוֹס מָלֵּא. בְּקַדְמִיתָא כֵּ"ס יָ"הּ, וּלְבַסּוֹף כּוֹס מָלֵּא בִּרְכַּת יְיָ'.
Since this daughter [ i.e. Malchut] was given to Israel, it is your Halachah from the left side, Halachah attributed to Moses from Sinai. For on the right side, your Halachah is the letter ה Hei, from the side of the name Abraham, Yud י from {the side of} Isaac. And everything is Hei Yud הֵ''י of {the name of} Elohim. And you are Vav וָא''ו, [ Moshe corresponds to Zeir Anpin, which corresponds to Vav] which is the full spelling of {Malchut} and her perfection. {She is called} "a full cup". For at first she was the throne of Yud Hei, כֵּ''ס יָ''הּ. At the end it is a cup (Heb. כּוֹס) full of the blessing of Yud Hei Vav Hei.
וּבְגִין דְּאִתְיְיהִיבַת לְיִשְׂרָאֵל עַל יְדָךְ, דְּאִינּוּן מִסִּטְרָא דְּעַמּוּדָא דְּאֶמְצָעִיתָא, אִית לְגַלָּאָה אֲמַאי אִתְיְיהִיבַת לוֹן דְּהָא וַדַּאי אַבְרָהָם הָא אִתְּמַר אֲמַאי אִתְיְיהִיבַת לֵיהּ. וְאַנְתְּ גְּמִילַת חֶסֶד עִם בְּנוֹי, כְּגַוְונָא דְּגָמִיל הוּא עִמְּךָ. לְיִצְחָק יָהַב לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לֵיהּ וּלְזַרְעֵיהּ, לְנַטְרָא (נ"א לעטרא) לָהּ מֵאִילָנָא דְּטוֹב וָרָע. וְעַבְדּוּ לָהּ כַּמָה גְּדָרִין, וַחֲתִּיכוּ לָהּ כַּמָה לְבוּשִׁין, דְּאִינּוּן לְבוּשֵׁי דַּהֲבָא, בְּכַמָּה פְּסָקוֹת. וַהֲווּ חוֹלְקִין וּמַקְשִׁין עָלַיְיהוּ עַל אִלֵּין פְּסָקוֹת, לְתַקְּנָא לָהּ בְּכַמָּה פִּרוּקִין, לְקַשֵּׁט לָהּ בְּכַמָּה מִינֵי קִשּׁוּטִין, לְשַׁבָּתוֹת וְיָמִים טוֹבִים, לְמֶהֱוֵי מְקֻשָּׁטָא לְגַבָּךְ בְּזִמְנָא דְּתֵיתֵי לְגַבָּהּ בְּפוּרְקָנָא בַּתְרַיְיתָא, דְּאִתְּמַר בָּהּ (קהלת א) מַ"ה שֶּׁ"הָיָה ה"וּא. (חסר כאן)
And since {Malchut} was given through you to Israel, who are the Central Pillar, it behooves us to reveal why it was given them. For surely we learned why she was given to Abraham, [ He drew down the attribute of Chesed, which is synonymous with Abraham], and you were kind (bestowing Chesed) to his children just as he was kind to you. And the Holy One, blessed be He, gave her to Isaac, to him and his descendants to keep her from the Tree of Knowledge of Good and Evil. And they made her some boundaries and cut for her some garments, golden garments with some laws. And they used to disagree and ask questions regarding these laws, to supply them with explanations, to decorate her with many decorations for Shabbat and holidays, to redeem her at the last redemption, as it says of her, "That (Heb. מַ''ה) which has been (Heb. שֶּׁ''הָיָה), it is (Heb. ה''וּא)" (Ecclesiastes 1:9) (making the initials of Moses). (The rest is missing here).
וּבְגִין דְּאִינּוּן גָּרְמוּ לָךְ, וַעֲבִידוּ עִמָּךְ טָבִין, אַנְתְּ סְבִילַת בְּגִינַיְיהוּ כַּמָה מַכְתְּשִׁין, בְּגִין דְּלָא יִתְקְטִיל מָשִׁיחַ בֶּן יוֹסֵף, דְּאִתְּמַר בֵּיהּ (יחזקאל א׳:י׳) וּפְנֵי שׁוֹר מֵהַשְּׂמֹאל, מִזַּרְעָא דְּיוֹסֵף, דְּאִתְּמַר בֵּיהּ (דברים ל״ג:י״ז) בְּכוֹר שׁוֹרוֹ הָדָר לוֹ. וּבְגִין דְּלָא יִתְחַלֵּל הוּא וְזַרְעֵיהּ בֵּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, בְּחוֹבֵיהּ דְּיָרָבְעָם דְּעֲבַד עֲבוֹדָה זָרָה, הֲוָה הוּא לְאִתְחַלְּלָא בְּעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת הוּא וְזַרְעֵיהּ, בְּגִין דְּיָרָבְעָם בֶּן נְבָט מִזַּרְעֵיהּ אִיהוּ, בְּגִינֵיהּ אִתְּמַר בָּךְ, (ישעיהו נ״ג:ה׳) וְהוּא מְחוֹלָל מִפְּשָׁעֵינוּ וְגוֹ', וּבַחֲבוּרָתוֹ נִרְפָּא לָנוּ.
Since they brought it on you and did good things for you, you have suffered for their sakes many troubles so that Messiah the son of Joseph shall not be killed, of whom it says, "the face of an ox on the left side" (Ezekiel 1:10), who is a descendant of Joseph, of whom it says, "The firstling of his herd, grandeur is his" (Deuteronomy 33:17). That is because he and his descendants shall not be violated among the heathen nations because of the sin of Jeroboam who worshiped idols, for which he and his seed were to be violated among the idol worshiping nations. For Jeroboam the son of Nevat is a descendant of Joseph and it is because of him that it says of you, "But he was wounded because of our transgressions and by his injury we are healed" (Isaiah 53:5).
וְיִשְׂרָאֵל בְּגִין דְּאִינּוּן כְּלִילָן יְמִינָא וּשְׂמָאלָא, תַּמָּן הֵ"י דִּילָךְ בִּשְׁלִימוּ הֲוָה, אִית לָךְ לְאִתְיַחֲדָא עִמָּהּ בֵּינַיְיהוּ. וּבְגִין דְּאִתְּמַר בָּךְ, כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל, אִתְּמַר בָּךְ וְלוֹ תִהְיֶה לְאִשָּׁה, לֹא יוּכַל לְשַׁלְּחָהּ כָּל יָמָיו, בְּגָלוּתָא לָא יָכִיל לְמִפְרַשׁ לֵיהּ מִנָּהּ כָּל יוֹמוֹי.
And since Israel are included of right and left, {i.e. the center}, where your Hei and Yud are in a state of completion, it behooves you to unite with her, {with Malchut}, between them. And since it says of you, "because he has brought out an evil name upon a virgin of Yisrael," it says of you, "and she shall be his wife; he may not put her away all his days" (Deuteronomy 22:19), {when} in exile he may not be away from her all his days.
וְאֵיךְ הוּא שֵׁם רָע דְּאַפִּיקַת עַלָהּ. אֶלָּא בָּתַר דְּאִתְיְיהִיבַת אִיהִי לְיִשְׂרָאֵל, כָּל מַאן דְּאַפִּיק שׁוּם בִּישׁ עַל יִשְׂרָאֵל, כְּאִילּוּ אַפִּיק עָלָהּ. וְשׁוּם בִּישׁ הֲוָה, דְּאַמָרְת לְקוּדְשָׁא בְּרִיךְ הוּא, (שמות ל״ב:י״א) לָמָה יְיָ' יֶחרֶה אַפְּךָ בְּעַמֶּךָ. וְקוּדְשָׁא בְּרִיךְ הוּא אָמַר, וְכִי אַנְתְּ אַפִּיק שׁוּם בִּישׁ עַל יִשְׂרָאֵל דְּעַבְדּוּ יַת עֶגֶל, לֵךְ רֵד כִּי שִׁחֵת עַמְּךָ. עֶרֶב רַב וַדַּאי, דְּאַנְתְּ גַּיְירַת לוֹן עַבְדוּ יַת עֶגְלָא. וּבְגִין דָּא כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל וְלוֹ תִהְיֶה לְאִשָּׁה.
Where is the evil name you brought upon her? After {Malchut} was given to Israel, whoever brings out an evil name on Israel is as one who brings out an evil name on {Malchut}. And the evil name was in what you said to the Holy One, blessed be He, "Hashem, why does Your wrath burn against Your people" (Exodus 32:11), and the Holy One, blessed be He, said, 'because you spoke ill on Israel when they made the golden calf'. "Go, get you down; for your people have become corrupt" (Ibid. 7), who are certainly the mixed multitudes whom you converted and who made the golden calf. And therefore, "because he has brought out an evil name upon a virgin of Yisrael," "she shall be his wife".
קָם רַעְיָא מְהֵימָנָא, נָשִׁיק לֵיהּ בְּאַנְפּוֹי, וְעַל עֵינוֹי וּבָרִיךְ לֵיהּ, וְאָמַר לֵיהּ, תְּהֵא מְבֹרַךְ מִפּוּמָא דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, בְּכָל מִדָּה וּמִדָּה דִּילֵיהּ, וּבְעֶשֶׂר סְפִירָן דִּילֵיהּ, וּבְכָל שְׁמָהָן דִּילֵיהּ, וּבְכָל מָארֵי מְתִיבְתָּאן, וּבְכָל מַלְאָכִין. וְעָנּוּ כֻּלְּהוּ וְאָמְרוּ אָמֵן. וְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ הוֹדוּ בְּבִרְכָתֵיהּ. אֵלִיָּהוּ, קוּם אַפְתַּח פּוּמָךְ בְּפִקּוּדִין עִמִּי, דְּאַנְתְּ הוּא עוֹזֵר דִּילִי, מִכָּל סִטְרָא, דְּהָא עֲלָךְ אִתְּמַר בְּקַדְמִיתָא, (במדבר כח) פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן, בֶּן אַהֲרֹן וַדַּאי, בֶּן אָח דִּילִי הוּא, (משלי י״ז:י״ז) וְאָח לְצָרָה יִוָּלֵד. (נשא קכ"ד ע"א פקודא לדון בדיני סוטה)
The Faithful Shepherd rose and kissed him {Elijah}, on his face and his eyes and blessed him. And he said to him, 'may you be blessed by the mouth of the Holy One, blessed be He, and His Shechinah, by each of His attributes and His ten Sefirot and all His names and all the heads of Yeshivah and all the angels'. And they all answered and said Amen. And the Holy One, blessed be He, and His Shechinah acknowledged his blessing. Elijah, rise, open your mouth regarding the precepts with me, because you are my assistant in every aspect, for it first says of you, "Pinchas, the son of Elazar, the son of Aaron the priest" (Numbers 25:11). [Pinchas is the aspect of Elijah] Surely he is the son of Aaron, my nephew, as written, "and a brother is born for adversity" (Proverbs 17:17).