The Sages relate in Bereishis Rabbah (Parashas Bereishis 20:12) regarding the verse, “And God made tunics of leather [ohr, spelled with an ayin (עור)] for Adam and his wife” (Bereishis 3:21): “In the Torah scroll of Rabbi Meir it was stated, ‘tunics of light’ [or, spelled with an alef (אור)].” This Midrash is very perplexing. Why did the spelling, “tunics of light,” appear specifically in Rabbi Meir’s Torah rather in any other? [See what my illustrious father Rabbi Shmuel Kaidenover writes about this matter in Birkas Shmuel, Parashas Bereishis, 6c, in the name of the illustrious Rabbi Leib Zunz, z”l.]
I believe this can be understood in light of an astonishing, beautiful and satisfying insight I heard from the holy mouth of the saintly Rabbi Heshel Zoref, z”l, in the name of a certain Kabbalist. He said as follows: First you must know that Tzefo son of Elifaz son of Eisav, mentioned in the verse, “the chieftain of Tzefo” (Bereishis 36:15), was the first of the husks of impurity of the seventy nations. Corresponding to this on the side of holiness was the “land of Tzuf” (I Shmuel 9:5), for both names are comprised of the same letters. Tzefo was the first king and his realm was the land of Poland [Polin in Yiddish]. This name alludes to the name Ploni [a nickname for the Samech Mem, the guardian angel of Eisav], for these two names also consist of the same letters. Note that the numerical value of Polin is the same as that of Tzefo. For this reason, too, the kingdom of Edom [Eisav’s descendants] is also known as the Metropolis [Metropolin in the language of the Sages] of the seventy nations (Megillah 6a). For this nation is under the guardianship of the angel of Edom, who was the first of the husks of impurity. Know also that the impure husk of Tzefo was a product of the sin of Adam and Chava. The “tree” from which Adam ate was actually the wheat stalk (Berachos 40a), because wheat — chitah [(חטה)] — has a numerical value of 22 (Tikkunei Zohar, Tikkun 16, 31a), indicating that by eating of it Adam blemished the twenty-two letters with which the Torah is written. It is well known that Adam’s sin affected the attribute of Splendor [Hod], which is the eighth attribute. Eight times twenty-two is 176, the numerical value of Tzefo. This is because the sin came about through Chavah, who was created from the attribute of Splendor, the eighth attribute, and through her came the blemish to the twenty-two letters, as above.
Now, when the letters comprising the name Chavah are spelled out in full they read, ח"ת וא"ו ה"א. Then if one drops the initial letters so that one is left with only the “hidden” letters [i.e., those that are not pronounced when the name is spoken] one receives, tav, alef vav, alef [תאוא], the numerical value of which is 408. This is a hint that in the 408th year of the sixth millenium [1648, the year of the Chmielnicki massacres] the husk of Tzefo would wax in its strength. For that year was ripe for the redemption, as is alluded to in the verse, “With this [zos, the numerical value of which is 408] shall Aharon enter the holy place” (Vayikra 16:3). But instead, in that year many in the lands of Poland and Lithuania were martyred. For it is well known the terrible decrees and harsh judgments that befell the Jews of those lands in the year zos, in which tens of thousands of Jews were killed in sanctification of the name of Heaven. When the [three] letters of zos [זי"ן אל"ף ת"ו] are spelled out they read, zayin yud nun; alef lamed pei; tav vav. The numerical value of the “hidden” letters — yud nun, lamed pei, vav — is 176, which is equal to the value of the name Tzefo. This is an allusion to the name Ploni, as was mentioned earlier. This is what is meant by the verse, “From the north [tzafon] the evil will begin” (Yirmiyahu 1:14). For the value of the word tzafon [226] is equal to the value of the names Polin and Lita [Lithuania] combined. Therefore these decrees occurred specifically in these lands and in the year 408. The words of a wise man are pleasing.
I have received additional esoteric insights from the saintly Rabbi Heshel but I am reluctant to reveal them to anyone but the circumspect. You must know that there is an allusion to the word tzafon [north] — which is equal to the combined values of Polin [פולין=176] and Lita ליטא=50] — in the verse, “They dug [כרו, the value of which is also 226] pits for me” (Tehillim 119:85). This indicates that that our enemies attacked us with false accusations in order to murder the righteous. It is well known from the sources (Shocher Tov 120; Midrash Shmuel 16) that the impure husk of Eisav is called a “boar of the forest” (Tehillim 80:14). In the book of Tehillim the letter ayin [the value of which is 70] of the word ya’ar — “forest” — is written in large to indicate that all the seventy nations are subservient to Eisav. This is the same ayin that appears in the name of Eisav [עשו]. It indicates at the “tunics of leather [ohr with an ayin]” that replaced the “tunics of light [or with an alef]” that Adam and Chavah wore before they sinned, as is known to the Kabbalists (Eitz Chayim, Sha’ar 49, Chapter 4; Sefer HaLikkutim, 6a). Therefore in the future when the sin is rectified those tunics will go back to being “tunics of light,” as they were before Adam’s sin.
Now, Rabbi Meir was a descendant of Emperor Nero (Gittin 56a) and it was he who first began rectifying the blemish caused by Eisav, the “boar of the forest” [ya’ar with a large ayin]. When the ayin of ya’ar is replaced with an alef this word [מיאר] will be comprised of the same letters as the root of the name “Meir” [מאיר]. And when the blemish of Eisav is completely rectified the tunics will again be “tunics of light.” Therefore in the Torah of Rabbi Meir [whose name means “illumination”] the phrase “tunics of leather” was written “tunics of light.” This should be clear. Similarly, the word “boar” — חזיר— has a value of 225, which is equal to the value of the word כרה [“dug” in the singular]. But when the [numerical value of] alef [which is 1] from the word “forest” [יער or יאר] — after the ayin of this word has been exchanged for an alef — is added to the word karah, [כרה, 225] it will read karu, [כרו, 226] as in the verse, “They dug [כרו] a pit for me.” For when the redemption arrives the nations who dig “pits” beneath us will be nullified, that is, when the sin of Adam has been rectified and the tunics become “tunics of light” with an alef. This should be clear.
Now let us return to our original subject. As we mentioned, it is stated that, “From the north will the evil begin.” Therefore, when the redemption arrives it will begin from the north, that is, in Poland and Lithuania. This is also suggested in the verse, “Awaken O North and come O South” (Shir HaShirim 4:16). For the awakening in anticipation of the redemption will begin in the north. Then afterwards will be fulfilled the words, “Come O South.” At that time Israel will merit the great bounty that has been hidden away for the righteous.
I mentioned earlier that on account of Adam’s sin the letter alef was exchanged for an ayin in the phrase, “tunics of leather,” which should have read, “tunics of light,” with an alef. Therefore it states, “The complainer [i.e., the serpent] alienates the Leader [aluf]” (Mishlei 16:28), as is explained in a number of Kabbalistic works (Shelah, Part I, Ma’amar Beis David, 16a). The Patriarchs rectified this sin by means of the three prayer services they enacted, Shacharis שחרית — Morning service], Minchah [מנחה — Afternoon service] and Arvis [ערבית — Evening service], the acronym for which is the word שמע — “Hear” [as in, “Hear, O Israel, etc.]. And it is well known (Zohar, 1:167a; Tikkunei Zohar, Tikkun 10, 147b) that on account of Adam’s sin, two husks of impurity waxed in strength — that of the ox and that of the donkey. The donkey is the husk of Yishmael while the ox is the husk of Edom. The numerical value of Edom and Yishmael combined is 502, which is the exact number of years that the Patriarchs were alive in the world. For Avraham lived 175 years, Yitzchak 180 years and Yaakov 147 years, for a total of 502. This is because the Patriarchs corresponded to those husks on the side of holiness. This is the meaning of the verse, “Do not consume flesh [basar] that has been torn in the field” (Shemos 22:30). For the value of basar [בשׂר] is also 502. This should be clear.
It is well known that Amaleik, who is the “first of nations” (Bamidbar 24:20), is a descendant of the wicked Eisav. He has a share in the concept of an “other god,” because the value of Amaleik [עמלק] is 240, which is equal to the words אל אחר — “other god.” The corresponding principle on the side of holiness is רוח יהו"ה — “the spirit of Hashem” (Shoftim 11:29), which also has a value of 240. Corresponding to the husks of the ox and donkey on the side of holiness are the two Moshiachs. Moshiach son of David overcomes the husk of the donkey, as it is stated, “A humble man riding on a donkey” (Zecharyah 9:9), while Moshiach son of Yosef is called an “ox,” as in the verse, “He has the majesty of a firstborn ox” (Devarim 33:17). It is related in the Zohar (3:124b; Zohar Chadash Ruth, 101b) that from the joining of the two husks of the ox and donkey came another husk known as the “viper” [tzefa], as in the verse, “From the root of the serpent comes a viper” (Yeshayahu 14:29). The value of צפע equals that of “Amaleik” — 240. Therefore the ink with which a Torah scroll is written must contain mei afatz — “gallnut water” (Gittin 19a), because the word עפץ is the reverse of צפע. Thus, by writing the Torah scroll with gallnut water, we subjugate the husk of the viper.
The word nachash [נח"ש] — “serpent” — is an acronym for nachash [serpent], chamor [donkey], shor [ox]. For these were the first three husks of the seventy nations. The numerical value of shor and chamor combined [760] equals that of tzara’as — “leprosy.” Therefore the Sages have said that the pebble-like pattern on a snake is a form of leprosy (Bereishis Rabbah 20:4). This is because the serpent spoke slander, therefore it was stricken with leprosy. The impure husk of Tzefo son of Elifaz son of Eisav, whose guardian angels are the Samech Mem and the wicked Lilis, brought about the terrible destruction of the lands of Poland and Lithuania, as I mentioned earlier. At that time, on account of our many sins, the enemy took hold of the Torah scrolls that were written with sanctity upon leather parchment, specifically on the flesh side of the hide and not on the side of the hair. The word for “flesh” is basar, the value of which is 502. The Torah scroll is also written with gallnut water [afatz] in order to overcome the husk of Amaleik. Therefore the Sages relate that when the Torah scroll was burned by the Romans together with Rabbi Chanina ben Teradyon, the letters flew off and only the parchment was burned (Avodah Zarah 18a). Similarly, in the pogroms of Poland thousands of Torah scrolls were burned, but their letters flew off and only the parchment and gallnut residue was burned. Moreover, the enemy does not realize that on account of this they no longer have any handhold in the realm of holiness, for the Torah has commanded us, “Do not consume flesh [basar] that is torn in the field” (Shemos 22:30). That is, it is forbidden to consume carrion but it is permitted, nevertheless, to write upon parchment made from the skins of carrion. Through this the impure forces had a handhold in the realm of holiness. But once those scrolls were burned the power of the husks was diminished while the power of the ox and donkey on the side of holiness began to flourish. The ultimate result of this will be that the two Moshiachs, Moshiach son of David and Moshiach son of Yosef, will arrive and the Holy Temple will descend from Heaven to earth.
Therefore, in order to conclude with words of consolation I will write a few words concerning the Beis HaMikdosh that is destined to be established in Jerusalem. The Third Beis HaMikdosh is destined to be eighteen mil [1 mil = 1 kilometer] in length by eighteen mil in width, constructed entirely of precious stones. It will be surrounded by three walls — one of silver, one of gold and one of precious stones that will shine with an array of colors. Each wall will be six cubits thick and outside of them will be another wall composed of fire surrounding the entire structure. The walls will have one thousand four hundred and eighty-eight towers made of gems and between every two towers will be a hundred and twenty gates, each of which will be made of precious stones. Two thousand and three pools of spring water will emerge from the mountains upon which the Holy Temple will stand, for it will be erected upon the summits of the four mountains — Mount Sinai, Mount Carmel, Mount Tavor and Mount Chermon. The city of Jerusalem will be four hundred parsah by four hundred parsah [1 parsah = 4 mil]. And when the Beis haMikdosh descends from Heaven to earth, the Holy One Blessed is He will gather in the exiles of Israel and we will sing a new song. Then Israel will rejoice in its Maker and the sons of Tziyon will exult in their King. With the coming of our Moshiach the Satan and the husks of impurity will be eradicated from the world, for everything will then be rectified and the evil inclination will be nullified. At that time we will all merit “tunics of light” — [אור with an alef]. For it is stated, “Hashem will be for you an eternal light” (Yeshayahu 60:19). Amein, so may it be His will.
בְּמִדְרַשׁ רַבָּה פָּרָשַׁת בְּרֵאשִׁית וְזֶה לְשׁוֹנוֹ: וַיַּעַשׁ אֱלֹהִים לָאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר. בְּתוֹרָתוֹ שֶׁל רַבִּי מֵאִיר הָיָה כָּתוּב: 'כָּתְנוֹת אוֹר' — בְּאָלֶ"ף, וְהוּא תָּמוּהַּ: לָמָּה דַוְקָא בְּתוֹרָתוֹ שֶׁל רַבִּי מֵאִיר הָיָה כָּתוּב 'כָּתְנוֹת אוֹר' בְּאָלֶ"ף, וְלֹא בִּשְׁאָר סִפְרֵי תּוֹרוֹת? (עַיֵּן סֵפֶר 'בִּרְכַּת שְׁמוּאֵל' שֶׁחִבֵּר הַגָּאוֹן אָבִי מוֹרֵנוּ הָרַב רַבִּי אַהֲרֹן שְׁמוּאֵל קַאיידַנֹוֶר זִכְרוֹנוֹ לִבְרָכָה בְּפָרָשַׁת בְּרֵאשִׁית, עַיֵּן שָׁם בְּשֵׁם הַגָּאוֹן מוֹרֵנוּ הָרַב רַבִּי לֵייבּ צִינְץ מַה שֶּׁכָּתַב. עַיֵּן שָׁם).
The Sages relate in Bereishis Rabbah (Parashas Bereishis 20:12) regarding the verse, “And God made tunics of leather [ohr, spelled with an ayin (עור)] for Adam and his wife” (Bereishis 3:21): “In the Torah scroll of Rabbi Meir it was stated, ‘tunics of light’ [or, spelled with an alef (אור)].” This Midrash is very perplexing. Why did the spelling, “tunics of light,” appear specifically in Rabbi Meir’s Torah rather in any other? [See what my illustrious father Rabbi Shmuel Kaidenover writes about this matter in Birkas Shmuel, Parashas Bereishis, 6c, in the name of the illustrious Rabbi Leib Zunz, z”l.]
וְהַנִּרְאֶה לְתָרֵץ עַל פִּי מַה שֶּׁשָּׁמַעְתִּי מִפֶּה קָדוֹשׁ, הֲלֹא הוּא הָאִישׁ הָאֱלֹהִי, מוֹרֵנוּ הָרַב רַבִּי הֶעשִׁיל צוֹרֵף זִכְרוֹנוֹ לִבְרָכָה, שֶׁאָמַר בְּשֵׁם מְקֻבָּל אֶחָד דָּבָר נִפְלָא וְדָבָר נָאֶה וּמִתְקַבֵּל, וְהוּא זֶה: דַּע, כִּי צְפוֹ בֶּן אֱלִיפַז בֶּן עֵשָׂו, הַנִּכְתָּב בַּתּוֹרָה 'אַלּוּף צְפוֹ', הוּא הַקְּלִפָּה רִאשׁוֹנָה שֶׁבְּשִׁבְעִים אֻמּוֹת, וּכְנֶגְדּוֹ הוּא גַּם כֵּן בִּקְדֻשָּׁה אֶרֶץ צוּף. אוֹתִיּוֹת דְּדֵין כְּאוֹתִיּוֹת דְּדֵין. וְהוּא הָיָה מֶלֶךְ רִאשׁוֹן, וּמֶמְשַׁלְתּוֹ הָיְתָה בִּמְדִינַת פּוֹלִין וּמְרַמֵּז לִפְלוֹנִי, כִּי פְּלוֹנִי הוּא אוֹתִיּוֹת פּוֹלִין, שֶׁהוּא גִּימַטְרִיָּא 'צְפוֹ'. וְלָכֵן נִקְרֵאת מַלְכוּת אֱדוֹם מֶטְרוֹפּוֹלִין שֶׁל שִׁבְעִים אֻמּוֹת, כִּי הַמְּדִינָה הַזֹּאת הִיא יוֹשֶׁבֶת תַּחַת יַד הַשַּׂר שֶׁל אֱדוֹם, וְהִיא קְלִפָּה רִאשׁוֹנָה. וְדַע, כִּי הַקְּלִפָּה שֶׁל צְפוֹ הִיא בָּאָה מֵחֲמַת חֵטְא שֶׁל אָדָם הָרִאשׁוֹן וְחַוָּה, וְאִילָן שֶׁאָכַל אָדָם הָרִאשׁוֹן חִטָּה הָיָה, כִּי חִטָּה גִּימַטְרִיָּא עֶשְׂרִים וּשְׁתַּיִם, שֶׁפָּגַם בְּחֶטְאוֹ בְּעֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת שֶׁל הַתּוֹרָה. וְיָדוּעַ, שֶׁחֵטְא שֶׁל אָדָם הָרִאשׁוֹן הָיָה בְּמִדָּה שֶׁל הוֹד, שֶׁהִיא מִדָּה הַשְּׁמִינִית, וְח' פְּעָמִים עֶשְׂרִים וּשְׁתַּיִם עוֹלֶה גִּימַטְרִיָּא מֵאָה שִׁבְעִים וְשֵׁשׁ כְּמִנְיַן 'צְפוֹ', וְזֶהוּ סוֹד חַוָּה, שֶׁחֵטְא בָּא עַל יָדָהּ, כִּי הָיְתָה נִבְרֵאת מִמִּדַּת הוֹד, שֶׁהִיא מִדָּה שְׁמִינִית, וְעַל יָדָהּ הָיָה הַפְּגָם שֶׁל עֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת וְכַנִּזְכָּר לְעֵיל.
I believe this can be understood in light of an astonishing, beautiful and satisfying insight I heard from the holy mouth of the saintly Rabbi Heshel Zoref, z”l, in the name of a certain Kabbalist. He said as follows: First you must know that Tzefo son of Elifaz son of Eisav, mentioned in the verse, “the chieftain of Tzefo” (Bereishis 36:15), was the first of the husks of impurity of the seventy nations. Corresponding to this on the side of holiness was the “land of Tzuf” (I Shmuel 9:5), for both names are comprised of the same letters. Tzefo was the first king and his realm was the land of Poland [Polin in Yiddish]. This name alludes to the name Ploni [a nickname for the Samech Mem, the guardian angel of Eisav], for these two names also consist of the same letters. Note that the numerical value of Polin is the same as that of Tzefo. For this reason, too, the kingdom of Edom [Eisav’s descendants] is also known as the Metropolis [Metropolin in the language of the Sages] of the seventy nations (Megillah 6a). For this nation is under the guardianship of the angel of Edom, who was the first of the husks of impurity. Know also that the impure husk of Tzefo was a product of the sin of Adam and Chava. The “tree” from which Adam ate was actually the wheat stalk (Berachos 40a), because wheat — chitah [(חטה)] — has a numerical value of 22 (Tikkunei Zohar, Tikkun 16, 31a), indicating that by eating of it Adam blemished the twenty-two letters with which the Torah is written. It is well known that Adam’s sin affected the attribute of Splendor [Hod], which is the eighth attribute. Eight times twenty-two is 176, the numerical value of Tzefo. This is because the sin came about through Chavah, who was created from the attribute of Splendor, the eighth attribute, and through her came the blemish to the twenty-two letters, as above.
וְהִנֵּה הַנֶּעֱלָם מִן חַוָּה כָּזֶה: חֵ"ת, וָא"ו, הֵ"א. קַח הַנֶּעֱלָם מִן חַוָּה בְּמִלּוּאָה כָּזֶה: ת', א"ו, א' — הוּא גִּימַטְרִיָּא אַרְבַּע מֵאוֹת וּשְׁמוֹנֶה. לְרַמֵּז, שֶׁבִּשְׁנַת אַרְבַּע מֵאוֹת וּשְׁמוֹנֶה לָאֶלֶף הַשִּׁשִּׁי יִהְיֶה תִּגְבֹּרֶת הַקְּלִפָּה שֶׁל צְפוֹ, שֶׁהָיָה רָאוּי לִהְיוֹת הַגְּאֻלָּה בִּשְׁנַת 'בְּזֹאת יָבוֹא אַהֲרֹן אֶל הַקֹּדֶשׁ', וּבְאוֹתוֹ שָׁנָה הַרְבֵּה עֲקֵדוֹת הָיוּ בְּאֶרֶץ פּוֹלִין וְלִיטָא, כַּיָּדוּעַ וּמְפֻרְסָם מִגְּזֵרוֹת רָעוֹת וְדִינִים קָשִׁים, הַנַּעֲשִׂים בְּאֶרֶץ פּוֹלִין וְלִיטָא בְּשָׁנָה זֹאת, שֶׁנֶּהֶרְגוּ כַּמָּה רְבָבוֹת מִיִּשְׂרָאֵל עַל קְדֻשַּׁת הַשֵּׁם. וְהַנֶּעֱלָם מִן 'זֹאת' כָּזֶה: זַיִ"ן, אָלֶ"ף, תָּ"ו. וְהוּא י"ן, ל"ף, ו', שֶׁהוּא גִּימַטְרִיָּא 'צְפוֹ', שֶׁהוּא נִרְמַז בְּסוֹד 'פְּלוֹנִי'. וְזֶהוּ הַסּוֹד 'מִצָּפוֹן תִּפָּתַח הָרָעָה', כִּי 'צָפוֹן' הוּא גִּימַטְרִיָּא 'פּוֹלִין, לִיטָא', וְלָכֵן הָיָה הַגְּזֵרָה דַּוְקָא בִּמְדִינָה זוֹ וּבִשְׁנַת אַרְבַּע מֵאוֹת וּשְׁמוֹנֶה דַּוְקָא. וְדִבְרֵי פִי חָכָם חֵן.
Now, when the letters comprising the name Chavah are spelled out in full they read, ח"ת וא"ו ה"א. Then if one drops the initial letters so that one is left with only the “hidden” letters [i.e., those that are not pronounced when the name is spoken] one receives, tav, alef vav, alef [תאוא], the numerical value of which is 408. This is a hint that in the 408th year of the sixth millenium [1648, the year of the Chmielnicki massacres] the husk of Tzefo would wax in its strength. For that year was ripe for the redemption, as is alluded to in the verse, “With this [zos, the numerical value of which is 408] shall Aharon enter the holy place” (Vayikra 16:3). But instead, in that year many in the lands of Poland and Lithuania were martyred. For it is well known the terrible decrees and harsh judgments that befell the Jews of those lands in the year zos, in which tens of thousands of Jews were killed in sanctification of the name of Heaven. When the [three] letters of zos [זי"ן אל"ף ת"ו] are spelled out they read, zayin yud nun; alef lamed pei; tav vav. The numerical value of the “hidden” letters — yud nun, lamed pei, vav — is 176, which is equal to the value of the name Tzefo. This is an allusion to the name Ploni, as was mentioned earlier. This is what is meant by the verse, “From the north [tzafon] the evil will begin” (Yirmiyahu 1:14). For the value of the word tzafon [226] is equal to the value of the names Polin and Lita [Lithuania] combined. Therefore these decrees occurred specifically in these lands and in the year 408. The words of a wise man are pleasing.
וְהִנֵּה יֵשׁ בְּיָדִי עוֹד דִּבְרֵי כִּבּוּשִׁים, שֶׁאֵין אֲנִי רוֹצֶה לְגַלּוֹתָם בִּפְנֵי כָּל אָדָם, כִּי אִם לַצְּנוּעִין, מַה שֶּׁקִּבַּלְתִּי מִן הָאִישׁ הָאֱלֹהִי, מוֹרֵנוּ הָרַב רַבִּי הֶעשִׁיל צוֹרֵף, זִכְרוֹנוֹ לִבְרָכָה, וְדַע כִּי 'צָפוֹן' גִּימַטְרִיָּא 'פּוֹלִין לִיטָא' הוּא מִנַּיִן רכ"ו בְּסוֹד 'כָּרוּ' לִי שִׁיחָה בַּעֲלִילוֹת שְׁקָרִים וּבַהֲרִיגוֹת צַדִּיקִים. וּקְלִפָּה שֶׁל עֵשָׂו הוּא יָדוּעַ בַּסְּפָרִים, שֶׁהוּא נִקְרָא 'חֲזִיר מִיַּעַר', וְלָכֵן אוֹת ע' שֶׁל 'יַעַר' הִיא גְּדוֹלָה בְּסֵפֶר תְּהִלִּים לְרַמֵּז שֶׁתּוֹלִין בּוֹ כָּל הַשִּׁבְעִים אֻמּוֹת, וְהִיא ע שֶׁל עֵשָׂו, שֶׁמְּרַמֵּז עַל כָּתְנוֹת עוֹר, בֶּעָווֹן שֶׁהָיָה קֹדֶם הַחֵטְא 'כָּתְנוֹת אוֹר' בְּאָלֶ"ף, כַּיָּדוּעַ לְהַמְקֻבָּלִים. וְלָכֵן לֶעָתִיד יְתֻקַּן הַחֵטְא, וְיִהְיֶה הַסּוֹד 'כָּתְנוֹת אוֹר' בְּאָלֶ"ף, כְּמוֹ שֶׁהָיָה קֹדֶם חֵטְא אָדָם הָרִאשׁוֹן.
I have received additional esoteric insights from the saintly Rabbi Heshel but I am reluctant to reveal them to anyone but the circumspect. You must know that there is an allusion to the word tzafon [north] — which is equal to the combined values of Polin [פולין=176] and Lita ליטא=50] — in the verse, “They dug [כרו, the value of which is also 226] pits for me” (Tehillim 119:85). This indicates that that our enemies attacked us with false accusations in order to murder the righteous. It is well known from the sources (Shocher Tov 120; Midrash Shmuel 16) that the impure husk of Eisav is called a “boar of the forest” (Tehillim 80:14). In the book of Tehillim the letter ayin [the value of which is 70] of the word ya’ar — “forest” — is written in large to indicate that all the seventy nations are subservient to Eisav. This is the same ayin that appears in the name of Eisav [עשו]. It indicates at the “tunics of leather [ohr with an ayin]” that replaced the “tunics of light [or with an alef]” that Adam and Chavah wore before they sinned, as is known to the Kabbalists (Eitz Chayim, Sha’ar 49, Chapter 4; Sefer HaLikkutim, 6a). Therefore in the future when the sin is rectified those tunics will go back to being “tunics of light,” as they were before Adam’s sin.
וְרַבִּי מֵאִיר הָיָה מִזֶּרַע נֵירוֹן קֵיסָר, הָיָה מַתְחִיל לְתַקֵּן פְּגָם שֶׁל עֵשָׂו בְּסוֹד 'חֲזִיר מִיַּעַר' בְּעַיִ"ן. וּכְשֶׁתִּכְתֹּב 'חֲזִיר מִיַּאַר' בָּאָלֶ"ף הוּא אוֹתִיּוֹת 'מֵאִיר'. וּכְשֶׁיְּתֻקַּן עֵשָׂו, אָז יִהְיֶה 'כָּתְנוֹת אוֹר' בְּאָלֶ"ף. וְלָכֵן הָיָה בְּתוֹרָתוֹ שֶׁל רַבִּי מֵאִיר כָּתוּב 'כָּתְנוֹת עוֹר' בְּאָלֶ"ף כָּזֶה: 'כָּתְנוֹת אוֹר', וְקַל לְהָבִין. וְזֶהוּ הַסּוֹד: 'חֲזִיר' הוּא גִּימַטְרִיָּא רכ"ה, כְּמִנַּיִן כָּרָה, וְעִם הָעַיִ"ן שֶׁל 'מִיַּעַר', שֶׁהוּא עָתִיד לִהְיוֹת מֵאִיר (מִיַּאַר) בְּאָלֶ"ף — הוּא רכ"ו — כְּמִנַּיִן 'כָּרוּ לִי שוּחָה'. וְהָאֻמּוֹת, שֶׁכּוֹרִין שׁוּחָה תַּחְתֵּינוּ, יִהְיוּ לֶעָתִיד בְּטֵלִין, כְּשֶׁתָּבוֹא הַגְּאֻלָּה כְּשֶׁיְּתֻקַּן הַחֵטְא, וְיִהְיוּ 'כָּתְנוֹת אוֹר' בְּאָלֶ"ף, וְקַל לְהָבִין.
Now, Rabbi Meir was a descendant of Emperor Nero (Gittin 56a) and it was he who first began rectifying the blemish caused by Eisav, the “boar of the forest” [ya’ar with a large ayin]. When the ayin of ya’ar is replaced with an alef this word [מיאר] will be comprised of the same letters as the root of the name “Meir” [מאיר]. And when the blemish of Eisav is completely rectified the tunics will again be “tunics of light.” Therefore in the Torah of Rabbi Meir [whose name means “illumination”] the phrase “tunics of leather” was written “tunics of light.” This should be clear. Similarly, the word “boar” — חזיר — has a value of 225, which is equal to the value of the word כרה [“dug” in the singular]. But when the [numerical value of] alef [which is 1] from the word “forest” [יער or יאר] — after the ayin of this word has been exchanged for an alef — is added to the word karah, [כרה, 225] it will read karu, [כרו, 226] as in the verse, “They dug [כרו] a pit for me.” For when the redemption arrives the nations who dig “pits” beneath us will be nullified, that is, when the sin of Adam has been rectified and the tunics become “tunics of light” with an alef. This should be clear.
וְהִנֵּה נַחֲזֹר לְעִנְיָנֵנוּ, כִּי מִצָּפוֹן תִּפָּתַח הָרָעָה. וְלָכֵן כְּשֶׁתָּבוֹא הַגְּאֻלָּה תִּהְיֶה הַגְּאֻלָּה תְּחִלָּה בִּמְדִינוֹת צָפוֹן, שֶׁהוּא פּוֹלִין לִיטָא, כְּמוֹ שֶׁאָמַר הַכָּתוּב: עוּרִי צָפוֹן וּבוֹאִי תֵּימָן. כִּי בִּתְחִלָּה יִהְיֶה הִתְעוֹרְרוּת הַגְּאֻלָּה מִצַּד צָפוֹן, וְאַחַר כָּךְ 'וּבוֹאִי תֵּימָן'. וְאַחַר כָּךְ יִזְכֶּה כְּלַל יִשְׂרָאֵל לְרֹב טוּב הַצָּפוּן לַצַּדִּיקִים.
Now let us return to our original subject. As we mentioned, it is stated that, “From the north will the evil begin.” Therefore, when the redemption arrives it will begin from the north, that is, in Poland and Lithuania. This is also suggested in the verse, “Awaken O North and come O South” (Shir HaShirim 4:16). For the awakening in anticipation of the redemption will begin in the north. Then afterwards will be fulfilled the words, “Come O South.” At that time Israel will merit the great bounty that has been hidden away for the righteous.
וְהִנֵּה כָּתַבְנוּ לְעֵיל, דְּמִכֹּחַ חֵטְא אָדָם הָרִאשׁוֹן נַעֲשָׂה מִן אוֹת אָלֶ"ף אוֹת עַיִ"ן, וְזֶהוּ 'כָּתְנוֹת עוֹר', שֶׁהָיָה צָרִיךְ לִהְיוֹת 'אוֹר' בְּאָלֶ"ף, וְלָכֵן נִרְגָּן מַפְרִיד אַלּוּף, כַּמְבֹאָר עִנְיָן זֶה בְּכַמָּה סִפְרֵי מְקֻבָּלִים. וְהָאָבוֹת תִּקְּנוּ חֵטְא וּפְגָם זֶה עַל יְדֵי שָׁלשׁ תְּפִלּוֹת: שַׁחֲרִית, מִנְחָה, עַרְבִית — שֶׁהֵן רָאשֵׁי תֵּבוֹת שְׁמַע. וְהִנֵּה יָדוּעַ שֶׁמִּכֹּחַ חֵטְא אָדָם הָרִאשׁוֹן גָּבְרוּ שְׁתֵּי קְלִפּוֹת: שׁוֹר וַחֲמוֹר. וַחֲמוֹר הוּא קְלִפַּת יִשְׁמָעֵאל, וְשׁוֹר הוּא קְלִפַּת אֱדוֹם, וְתֵבוֹת 'אֱדוֹם יִשְׁמָעֵאל' הֵן גִּימַטְרִיָּא חֲמֵשׁ מֵאוֹת וּשְׁתַּיִם, כְּמִנְיַן הַשָּׁנִים שֶׁהָיוּ הָאָבוֹת חַיִּים בָּעוֹלָם הַזֶּה. כִּי אַבְרָהָם הָיָה חַי מֵאָה שִׁבְעִים וְחָמֵשׁ שָׁנִים. יִצְחָק — מֵאָה וּשְׁמוֹנִים שָׁנִים. יַעֲקֹב — מֵאָה אַרְבָּעִים וְשֶׁבַע שָׁנִים. מֵאָה שִׁבְעִים וְחָמֵשׁ וּמֵאָה שְׁמוֹנִים וּמֵאָה אַרְבָּעִים וָשֶׁבַע — צָרְפֵם יַחַד יִהְיוּ חֲמֵשׁ מֵאוֹת וּשְׁתַּיִם שָׁנִים. כִּי הָאָבוֹת הֵן בִּקְדֻשָּׁה נֶגֶד הַקְּלִפָּה. וְזֶהוּ הַסּוֹד: בָּשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ. כִּי בָּשָׁר הוּא גַּם כֵּן גִּימַטְרִיָּא חֲמֵשׁ מֵאוֹת וּשְׁתַּיִם, וְקַל לְהָבִין.
I mentioned earlier that on account of Adam’s sin the letter alef was exchanged for an ayin in the phrase, “tunics of leather,” which should have read, “tunics of light,” with an alef. Therefore it states, “The complainer [i.e., the serpent] alienates the Leader [aluf]” (Mishlei 16:28), as is explained in a number of Kabbalistic works (Shelah, Part I, Ma’amar Beis David, 16a). The Patriarchs rectified this sin by means of the three prayer services they enacted, Shacharis שחרית — Morning service], Minchah [מנחה — Afternoon service] and Arvis [ערבית — Evening service], the acronym for which is the word שמע — “Hear” [as in, “Hear, O Israel, etc.]. And it is well known (Zohar, 1:167a; Tikkunei Zohar, Tikkun 10, 147b) that on account of Adam’s sin, two husks of impurity waxed in strength — that of the ox and that of the donkey. The donkey is the husk of Yishmael while the ox is the husk of Edom. The numerical value of Edom and Yishmael combined is 502, which is the exact number of years that the Patriarchs were alive in the world. For Avraham lived 175 years, Yitzchak 180 years and Yaakov 147 years, for a total of 502. This is because the Patriarchs corresponded to those husks on the side of holiness. This is the meaning of the verse, “Do not consume flesh [basar] that has been torn in the field” (Shemos 22:30). For the value of basar [בשׂר] is also 502. This should be clear.
וְהִנֵּה זֶה יָדוּעַ, שֶׁרֵאשִׁית גּוֹיִם הוּא עֲמָלֵק, מִזֶּרַע עֵשָׂו הָרָשָׁע, וְיֵשׁ לוֹ אֲחֻזָּה בְּאֵל אַחֵר, כִּי 'עֲמָלֵק' הוּא גִּימַטְרִיָּא מָאתַיִם וְאַרְבָּעִים כְּמִנְיַן 'אֵל אַחֵר', שֶׁהוּא גַּם כֵּן גִּימַטְרִיָּא מָאתַיִם וְאַרְבָּעִים, וּכְנֶגְדוֹ בִּקְדֻשָּׁה הוּא 'רוּחַ ה''. וְהִנֵּה כְּנֶגֶד שְׁתֵּי קְלִפּוֹת שׁוֹר וַחֲמוֹר יֵשׁ בִּקְדֻשָּׁה מָשִׁיחַ בֶּן דָּוִד, דְּהוּא יִתְגַּבֵּר עַל הַקְּלִפָּה שֶׁל חֲמוֹר בְּסוֹד 'עָנִי וְרוֹכֵב עַל הַחֲמוֹר', וּמָשִׁיחַ בֶּן יוֹסֵף אִקְרֵי 'שׁוֹר', כְּמוֹ שֶׁאָמַר הַכָּתוּב: בְּכוֹר שׁוֹרוֹ הָדָר לוֹ. וְהִנֵּה אִיתָא בַּזֹּהַר, כִּי מִבֵּין שְׁתֵּי הַקְּלִפּוֹת הַנִּזְכָּרוֹת לְעֵיל, דְּהַיְנוּ מִקְּלִפּוֹת שׁוֹר וַחֲמוֹר, יָצָא קְלִפָּה אַחַת הַנִּקְרֵאת 'צֶפַע', כִּי מִשֹּׁרֶשׁ נָחָשׁ יֵצֵא צֶפַע. וְ'צֶפַע' גִּימַטְרִיָּא 'עֲמָלֵק' מָאתַיִם וְאַרְבָּעִים. וְלָכֵן צְרִיכִין אָנוּ לִכְתֹּב בְּסֵפֶר תּוֹרָה בְּמֵי עָפָץ, שֶׁהוּא אוֹתִיּוֹת צֶפַע בְּהִפּוּךְ אַתְוָן, וּבָזֶה אָנוּ מַכְנִיעִין הַקְּלִפָּה שֶׁל צֶפַע, מַה שֶּׁאָנוּ כּוֹתְבִין הַסֵּפֶר תּוֹרָה בְּמֵי עֲפָצִין.
It is well known that Amaleik, who is the “first of nations” (Bamidbar 24:20), is a descendant of the wicked Eisav. He has a share in the concept of an “other god,” because the value of Amaleik [עמלק] is 240, which is equal to the words אל אחר — “other god.” The corresponding principle on the side of holiness is רוח יהו"ה — “the spirit of Hashem” (Shoftim 11:29), which also has a value of 240. Corresponding to the husks of the ox and donkey on the side of holiness are the two Moshiachs. Moshiach son of David overcomes the husk of the donkey, as it is stated, “A humble man riding on a donkey” (Zecharyah 9:9), while Moshiach son of Yosef is called an “ox,” as in the verse, “He has the majesty of a firstborn ox” (Devarim 33:17). It is related in the Zohar (3:124b; Zohar Chadash Ruth, 101b) that from the joining of the two husks of the ox and donkey came another husk known as the “viper” [tzefa], as in the verse, “From the root of the serpent comes a viper” (Yeshayahu 14:29). The value of צפע equals that of “Amaleik” — 240. Therefore the ink with which a Torah scroll is written must contain mei afatz — “gallnut water” (Gittin 19a), because the word עפץ is the reverse of צפע. Thus, by writing the Torah scroll with gallnut water, we subjugate the husk of the viper.
וְנָחָשׁ הוּא רָאשֵׁי תֵּבוֹת נָחָשׁ, חֲמוֹר, שׁוֹר — שֶׁהֵן שָׁלשׁ קְלִפּוֹת הָרִאשׁוֹנוֹת שֶׁבְּשִׁבְעִים אֻמּוֹת. וּקְלִפּוֹת 'שׁוֹר', 'חֲמוֹר' גִּימַטְרִיָּא 'צָרַעַת'. לָכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: הַנּוּ סִלְעִין דְּהַנָּחָשׁ הִיא צָרַעַת. וּלְפִי שֶׁהַנָּחָשׁ דִּבֵּר לָשׁוֹן הָרַע, נִלְקָה בְּצָרַעַת. וְהִנֵּה עָשׂוּ בְּקִטְרוּגָם חֻרְבָּן גָּדוֹל בְּאֶרֶץ פּוֹלִין וְלִיטָא, כְּמוֹ שֶׁכָּתַבְתִּי לְעֵיל. וְלָקְחוּ הַשּׂוֹנְאִים בַּעֲווֹנוֹתֵינוּ הָרַבִּים הַסִּפְרֵי תּוֹרָה, שֶׁנִּכְתָּבִים בִּקְדֻשָּׁה עַל גַּבֵּי הָעוֹר מִצַּד בָּשָׁר, שֶׁהוּא גִּימַטְרִיָּא חֲמֵשׁ מֵאוֹת וּשְׁתַּיִם, וְלֹא עַל גַּבֵּי דּוּכְסוּסְטוּס, שֶׁהוּא מִצַּד הַשְּׂעָרוֹת, וְנִכְתַּב דַּוְקָא בְּמֵי עָפָץ, שֶׁהוּא נֶגֶד קְלִפּוֹת עֲמָלֵק, וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: בְּסֵפֶר תּוֹרָה, שֶׁנִּשְׂרַף עִם רַבִּי חֲנִינָא בֶּן תְּרַדְיוֹן, אוֹתִיּוֹת פּוֹרְחוֹת וְהַקְּלָף נִשְׂרַף. וְכֵן בִּגְזֵרוֹת פּוֹלִין הָיוּ נִשְׂרָפִים כַּמָּה אֲלָפִים סִפְרֵי תּוֹרָה, שֶׁאוֹתִיּוֹתֵיהֶן פָּרְחוּ, וְהַקְּלָף וְהֶעָפָץ נִשְׂרַף. וְהַשּׂוֹנְאִים אֵינָם יוֹדְעִים, שֶׁמִּכֹּחַ זֶה אֵין לָהֶם שׁוּם אֲחִיזָה בַּקְּדֻשָּׁה, כִּי הַתּוֹרָה צִוְּתָה: וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ — בַּאֲכִילָה הוּא אָסוּר, אֲבָל מֻתָּר לִכְתֹּב עַל גַּבֵּי עוֹר נְבֵלָה וּטְרֵפָה, וּבָזֶה הָיָה לָהֶם אֲחִיזָה בַּקְּדֻשָּׁה. וְאַחַר שֶׁנִּשְׂרְפוּ הַסִּפְרֵי תּוֹרָה, מֵאוֹתוֹ הַיּוֹם נִתְמַעֲטוּ כֹּחַ הַקְּלִפּוֹת הַנִּזְכָּרוֹת לְעֵיל, וְיַכְרִיחַ כֹּחַ שׁוֹר וַחֲמוֹר שֶׁבַּקְּדֻשָּׁה, שֶׁיָּבוֹאוּ תְּרֵין מְשִׁיחִין: מָשִׁיחַ בֶּן דָּוִד וּמָשִׁיחַ בֶּן יוֹסֵף. וְהַמִּקְדָּשׁ שֶׁל מַעְלָה יָרַד לְמַטָּה.
The word nachash [נח"ש] — “serpent” — is an acronym for nachash [serpent], chamor [donkey], shor [ox]. For these were the first three husks of the seventy nations. The numerical value of shor and chamor combined [760] equals that of tzara’as — “leprosy.” Therefore the Sages have said that the pebble-like pattern on a snake is a form of leprosy (Bereishis Rabbah 20:4). This is because the serpent spoke slander, therefore it was stricken with leprosy. The impure husk of Tzefo son of Elifaz son of Eisav, whose guardian angels are the Samech Mem and the wicked Lilis, brought about the terrible destruction of the lands of Poland and Lithuania, as I mentioned earlier. At that time, on account of our many sins, the enemy took hold of the Torah scrolls that were written with sanctity upon leather parchment, specifically on the flesh side of the hide and not on the side of the hair. The word for “flesh” is basar, the value of which is 502. The Torah scroll is also written with gallnut water [afatz] in order to overcome the husk of Amaleik. Therefore the Sages relate that when the Torah scroll was burned by the Romans together with Rabbi Chanina ben Teradyon, the letters flew off and only the parchment was burned (Avodah Zarah 18a). Similarly, in the pogroms of Poland thousands of Torah scrolls were burned, but their letters flew off and only the parchment and gallnut residue was burned. Moreover, the enemy does not realize that on account of this they no longer have any handhold in the realm of holiness, for the Torah has commanded us, “Do not consume flesh [basar] that is torn in the field” (Shemos 22:30). That is, it is forbidden to consume carrion but it is permitted, nevertheless, to write upon parchment made from the skins of carrion. Through this the impure forces had a handhold in the realm of holiness. But once those scrolls were burned the power of the husks was diminished while the power of the ox and donkey on the side of holiness began to flourish. The ultimate result of this will be that the two Moshiachs, Moshiach son of David and Moshiach son of Yosef, will arrive and the Holy Temple will descend from Heaven to earth.
עַל כֵּן כְּדֵי לְסַיֵּם בְּדִבְרֵי נֶחָמָה אֶכְתֹּב קְצָת: בְּבִנְיָן שֶׁל בֵּית הַמִּקְדָּשׁ, שֶׁעָתִיד לַעֲמֹד בִּירוּשָׁלַיִם, יִהְיֶה שְׁמוֹנֶה עֶשְׂרֵה מִילִין, וְיִהְיֶה בָּנוּי מִכָּל אֲבָנִים טוֹבוֹת וִיקָר, וּשְׁלשָׁה חוֹמוֹת יַקִּיפוּהוּ: אַחַת חוֹמָה שֶׁל כֶּסֶף, וְאַחַת שֶׁל זָהָב, וְאַחַת שֶׁל אֲבָנִים טוֹבוֹת מְאִירִים בְּכָל מִינֵי צִבְעוֹנִים. וְכָל חוֹמָה תִּהְיֶה רְחָבָה שֵׁשׁ אַמּוֹת, וְחוּץ לְשָׁלשׁ חוֹמוֹת יִהְיֶה חוֹמוֹת אֵשׁ סָבִיב, וְאֶלֶף וְאַרְבַּע מֵאוֹת וּשְׁמוֹנֶה וּשְׁמוֹנִים מִגְדָּלִים שֶׁל אֶבֶן יָקָר יִהְיֶה שָׁם, וּבֵין מִגְדָּל וּמִגְדָּל יִהְיֶה מֵאָה וְעֶשְׂרִים שְׁעָרִים, וְכָל שַׁעַר וְשַׁעַר יִהְיֶה מֵאֶבֶן יָקָר, וְאַלְפַּיִם וְשָׁלשׁ בְּרֵכוֹת מַיִם חַיִּים יֵצְאוּ מִתַּחַת הֶהָרִים, שֶׁבֵּית הַמִּקְדָּשׁ יִהְיֶה עוֹמֵד עֲלֵיהֶם, וְהַבֵּית הַמִּקְדָּשׁ יִהְיֶה בָּנוּי עַל אַרְבָּעָה הָרִים, וְאֵלּוּ הֵן: הַר סִינַי, הַר כַּרְמֶל, הַר תָּבוֹר, הַר חֶרְמוֹן. וְקַרְתָּא דִירוּשָׁלַיִם יִהְיֶה אַרְבַּע מֵאוֹת פַּרְסָה. וּכְשֶׁיֵּרֵד הַמִּקְדָּשׁ שֶׁל מַעְלָה לְמַטָּה, אָז אַחַר כָּךְ יְקַבֵּץ הַקָּדוֹשׁ בָּרוּךְ הוּא נְפוּצוֹת יִשְׂרָאֵל. וְאָז נְשׁוֹרֵר שִׁיר חָדָשׁ, וְיִשְׂמְחוּ יִשְׂרָאֵל בְּעוֹשָׂיו, וּבְנֵי צִיּוֹן יָגִילוּ בְמַלְכָּם. וְהַשָּׂטָן וְהַקְּלִפּוֹת יְבֻטְּלוּ מִן הָעוֹלָם בְּבִיאַת מְשִׁיחֵנוּ, כִּי הַכֹּל יִהְיֶה מְתֻקָּן, וְהַיֵּצֶר הָרָע יִהְיֶה בָּטֵל, וְאָז נִזְכֶּה כֻּלָּנוּ לְכָתְנוֹת אוֹר — בְּאָלֶ"ף, כְּמוֹ שֶׁאָמַר הַכָּתוּב: וְהָיָה ה' לְךָ לְאוֹר עוֹלָם. אָמֵן כֵּן יְהִי רָצוֹן!
Therefore, in order to conclude with words of consolation I will write a few words concerning the Beis HaMikdosh that is destined to be established in Jerusalem. The Third Beis HaMikdosh is destined to be eighteen mil [1 mil = 1 kilometer] in length by eighteen mil in width, constructed entirely of precious stones. It will be surrounded by three walls — one of silver, one of gold and one of precious stones that will shine with an array of colors. Each wall will be six cubits thick and outside of them will be another wall composed of fire surrounding the entire structure. The walls will have one thousand four hundred and eighty-eight towers made of gems and between every two towers will be a hundred and twenty gates, each of which will be made of precious stones. Two thousand and three pools of spring water will emerge from the mountains upon which the Holy Temple will stand, for it will be erected upon the summits of the four mountains — Mount Sinai, Mount Carmel, Mount Tavor and Mount Chermon. The city of Jerusalem will be four hundred parsah by four hundred parsah [1 parsah = 4 mil]. And when the Beis haMikdosh descends from Heaven to earth, the Holy One Blessed is He will gather in the exiles of Israel and we will sing a new song. Then Israel will rejoice in its Maker and the sons of Tziyon will exult in their King. With the coming of our Moshiach the Satan and the husks of impurity will be eradicated from the world, for everything will then be rectified and the evil inclination will be nullified. At that time we will all merit “tunics of light” — [אור with an alef]. For it is stated, “Hashem will be for you an eternal light” (Yeshayahu 60:19). Amein, so may it be His will.