Nevi'im: Shmuel, Melachim, Yeshayahu

Volume V

Contents

Shmuel Alef

"And Chana rose after eating in Shilo and after drinking — and Eli the Kohen was sitting upon the seat by the doorpost of the Sanctuary of Hashem." | [I Samuel 1:9–20]

Chana is the Shechina, as we know. "After eating in Shilo" — because she dwells in synagogues and houses of study where Israel study. And the Torah is the "eating" — as it says: "for it is your life and the length of your days." "Shilo" refers to synagogues and houses of study. "Eating" — although the Shechina does not literally eat, she reflects what Israel does. Therefore it says "eating" even though she does not eat.

And Eli the Kohen is the Holy One, Blessed is He. He is called "Eli" because the Shechina is called ya'al (ascend), and the Holy One — Eli (my height). And he is the High Kohen. "And he was sitting upon the seat by the doorpost of the Sanctuary of Hashem" — which is the sanctuary of Chesed. "Hashem" — which is the Name הוי״ה which is Chesed.

And afterward it says: "and she was bitter of soul" — for this Shechina who is in exile is bitter. But the bitterness is in the nefesh (the soul's lowest level) — and not in the ruach or the neshama — because she also knows that Israel are destined to ascend from this exile. "And she prayed to Hashem" — she was praying because of the Beis HaMikdash that was destroyed, and because of Mashiach ben Yosef who was destined to die. "To Hashem" — she was praying toward the sanctuary of Chesed. "And she wept intensely" — these are two weepings: one — because of the Beis HaMikdash; and the second — because of Mashiach ben Yosef who was destined to die. "Wept" (bacho) — which is present tense — because of the Beis HaMikdash. "And she wept" (tivkeh) — which is future tense — because of Mashiach ben Yosef who was destined to die.

And afterward it says: "and she vowed a vow and said" — it would have sufficed to say "and she vowed and said." What is "and she vowed a vow and said"? These are two vows: one — corresponding to the Beis HaMikdash; and the second — because of Mashiach ben Yosef. "Hashem of Hosts" — these are two Names: the Name הוי״ה which is Chesed — regarding the Beis HaMikdash, for there Chesed is needed since we have no merit sufficient to cause it to be rebuilt through our sins. And Tzvaos (Hosts) — which is Din — regarding Mashiach ben Yosef — for there it is Din — that he should live through the rectifications they will perform. And afterward: "if You will truly see" — these are the two seeings corresponding to the two requests that were asked. And afterward she said: "the affliction of Your maidservant" — for the Shechina in exile is afflicted because of Israel's suffering. And afterward: "and You will remember me and not forget" — it would have been sufficient to say "and You will remember me" — for then automatically "You will not forget." Why say both remember and not forget? This is because the Shechina says to the Holy One: "remember me — and this of Amalek do not forget" — for the Name is not complete, and the Throne is not complete, until the seed of Amalek is obliterated. And therefore: "and You will remember me and not forget."

And afterward she said: "and You shall give Your maidservant a seed of men" — this is the Shechina as stated above — saying before the Holy One: if You will give to raise Israel from exile together with the Beis HaMikdash and Mashiach ben Yosef — then this Mashiach ben Yosef — I give him to Hashem all the days of his life. "And a razor shall not come upon his head, and I shall give him to Hashem all the days of his life" — because of the life You give him. "And a razor shall not come upon his head" — because of the Beis HaMikdash. And she said "razor" (mora) — because Scripture says: "Zion shall be plowed as a field" [Micah 3:12] — this was through our sins. But when it is built in our days, it shall be plowed no more. And this is: "and a razor shall not come upon his head."

And afterward it says: "and it was, as she was multiplying her prayer" — she is the Shechina, multiplying her prayer because of the Beis HaMikdash and Mashiach ben Yosef as stated. "Before Hashem" — which is the sanctuary of Chesed. "And Eli" — who is the Holy One as stated — "was watching her mouth" — was watching the words she was saying, in order to redeem Israel.

And afterward it says: "and Chana was speaking upon her heart." For Chana — who is the Shechina as stated — was speaking upon her heart, which is Bina. "Only her lips were moving" — which are Chesed and Gevura — but only moving a little. But her voice — which is Tiferes — "was not heard" — was not heard at all. So that the Samael would not go forth to prosecute against Israel. And therefore "her voice was not heard."

"And Eli thought" — who is the Holy One as stated — "her to be drunk." For it is the way of drunk people to speak partly in a loud voice and partly in a whisper. And so too the Shechina was speaking partly in a loud voice — which is the vow. For Scripture says "and she vowed a vow and said" — which is speaking in a loud voice. And afterward "only her lips were moving" — which is in a whisper. And this is why Eli — who is the Holy One — thought her to be drunk. "And Eli said to her" — who is the Holy One as stated — "how long will you be drunk?" — how long will you be speaking like the drunk — partly in a loud voice and partly in a whisper — because of the Sitra Achra? "Remove your wine from upon yourself" — remove the sins, and then you can speak without fear.

"And Chana answered" — who is the Shechina as stated. "No, my master. I am a woman of hard spirit" — everything I am doing is because I am hard of spirit, not because of wine or strong drink. Rather it is the neshama and the ruach — but not the nefesh. As it is written: "and she was bitter of soul" — the bitterness is in the nefesh. And she says: "and wine and strong drink I have not drunk" — and I am not like Edom, which is wine, for they drink wine; and I am not like Yishmael who drinks strong drink. "And I have poured out my soul" — which is the bitterness of the nefesh, as we wrote above — "before Hashem" — which is Chesed.

"Do not account Your maidservant as a worthless woman" — for I am not from the Sitra Achra — beli'al — without the yoke (beli ol), as the Sitra Achra is. For all of this I am doing is from the abundance of my complaint and anger that I have with the Sitra Achra — I have spoken until now.

"And Eli answered" — who is the Holy One as stated — "and said: Go in peace, and the G-d of Israel" etc. Why specifically "G-d of Israel"? He could have said "G-d of Avraham" or "G-d of Yitzchak" or "G-d of Yaakov" as in other places. Rather he says "G-d of Israel" — to say: because you are praying for Israel: "the G-d of Israel shall grant your request that you have asked." And it says "your request that you have asked" — it would have sufficed to say "your request" — automatically implying "that you asked." But "that you have asked" refers to the two requests she had asked.

And it says: "from Him" — which is the sanctuary of Chesed. "And she said: May your maidservant find favor in your eyes" — certainly your maidservant shall find favor. Here one must note carefully: at first she said "Your maidservant" (amasecha), and afterward "your maidservant" (shifchasecha). One must know that an ama is a greater level of servitude than a shifcha — for so we find with Yaakov who had Bilha and Zilpa, and they are called shfachos (handmaids) rather than amos — because they were servants, but not completely, since they were also Yaakov's wives. Therefore they are called shfachos rather than amos. And this is why Chana — who is the Shechina — at first says amasecha — which reflects a lesser state, as I wrote — because she did not yet have the things she desired. But afterward, when she had received the things she desired — as Eli, who is the Holy One, said to her "go in peace" etc. — she said shifchasecha — expressing a more elevated standing. And this is why it says first amasecha and then shifchasecha.

And afterward it says: "and the woman went her way" — meaning: after she had obtained the things she desired, she went her way — to make rectifications for Israel. "And her face was no longer sad" — for at first she was bitter of soul because of the two things she desired, as stated above. But now that she had them — "her face was no longer sad."

"And they arose early in the morning" — "they arose" is plural — the Shechina together with Israel. "In the morning" — which is the redemption, as we have written. "And they bowed before Hashem" — which is the sanctuary of Chesed, as we wrote above. "And they returned and came to their house in Ramah" — which is the Beis HaMikdash, called "the height" (ha-rama). Then: "and Elkana knew" — who is the Holy One as stated — "Chana" — she is the Shechina as stated — who no longer walked within the klippos. "And Hashem remembered her" — which is the sanctuary of Chesed. And Hashem remembered her — indeed. MS Y

Melachim Alef

"And Eliyahu the Tishbite, of the settlers of Gil'ad, said to Achav: As Hashem the G-d of Israel lives, before Whom I stand — there shall be neither dew nor rain in these years except by my word." | [I Kings 17:1]

Come and see — it is written: "and He shall restrain the heavens and there shall be no rain." For the Sitra Achra boasts and says: since Israel are within it, all the divine influence that should come to them — it shall receive it, and afterward distribute it as it wishes. But the Holy One prepared for this from ancient times as well — for if Israel must be in exile, He restrains the heavens and does not channel, so that the Sitra Achra cannot receive. As the verse says: "and He shall restrain the heavens and there shall be no rain." And it is written: "when the heavens are restrained and there is no rain… and they shall pray toward this place" [I Kings 8:35] — for even then Shlomo had prepared that only holiness should be sought — and not as the Sitra Achra thought, that Israel would need to receive from it. Rather it is written: "and they shall return to You… in the land of their enemies, and pray to You toward their land" — for even though they are under the dominion of the nations, they will nonetheless receive from the Shechina that goes with them to save them: "in all their distress He is distressed."

Now Achav could have been good — for he contained within himself all twelve tribes, and the secret of Mashiach ben Yosef. For that was the proper time for the rectification. For it is written of Omri: "and he bought the mountain of Shomron from Shemer for two talents of silver" — for at that time the potential was given to separate the wine from the sediment. And this is the secret of Shomron — in the dimension of guarded wine (yayin ha-meshomar). And Omri bought it — in the dimension of the sheaves of Yosef, of whom it is said: "and they bowed down to my sheaf" — and this is "Omri." And he bought it for two talents of silver — to return the twenty pieces of silver that were given at the sale of Yosef. And therefore Achav could have been in the dimension of Mashiach ben Yosef ruling over all twelve tribes — and this is Achav, whose numerical value is twelve.

But when he took Izevel (Jezebel) the daughter of Esbaal — then the matter was corrupted. For she was in the dimension of the arla — filth — which is zevel (dung) — Izevel. And through this she caused, G-d forbid, the arla to cover the holy covenant. Not only this, but even Samael wished to cling to holiness — and he is the impure Esbaal. Therefore she is called "Izevel daughter of Esbaal." Immediately things began to go in corruption — for in his days the rebuilding of Yericho took place — signifying the diminishment of the moon. But immediately Pinchas arose and cut this bond with his spear, as he had done at Shittim. But there it was only in the dimension of Yesod alone — for the corruption was at Yesod. But now the rectification needed to be made for the Shechina's sake — so that the handmaid not inherit her mistress, G-d forbid.

Therefore it says: "And Eliyahu said" — which is the dimension of Nukva — the Name B"N. And this entire corruption had flowed from Achav who had caused a weakening of Yesod and the Shechina. Therefore Eliyahu was aroused to rectify both these dimensions that were being renewed. And this is: "the Tishbite" — tav-shin-yud-beis-heh. But even with all this: "of the settlers of Gil'ad" — for Gil'ad — its secret is gal ed — to reveal the Yesod in the dimension of the sign of the holy covenant. And this is: "of the settlers" (mitoshvei) — for they said of the holy Tanna: "you ascended on high, you captured captives" [Psalms 68:19] — shvi (captive). And therefore Eliyahu was strengthened at that time with the great rectifications — one in the dimension of Yaakov who is tam (wholesome), and one in the dimension of the holy Tanna — for he too revealed the light of Yesod greatly in his Zohar. And this is: "of the settlers" — tam shvi. And through the power of all this he subdued Achav and returned Yesod to its former strength. And what had been a "dead limb" through the Sitra Achra that had clung, G-d forbid — he returned it to being a "living limb" — "as Hashem lives." And afterward he drew upon himself the power of his bond coming upon him: "the G-d of Israel" — in the dimension of: "Israel ascended in thought."

And afterward he rectified the Shechina and raised her from the dust where she had been lying — and this through the power of Ima: "before Whom I stand" — speaking of his own dimension — for Eliyahu there is in the dimension of Nukva as stated. And then he was strengthened against the Sitra Achra — to prevent divine influence from coming during all the time of exile except through the mediation of the Shechina. And this is: "if there shall be in these years" — these are the years of which it is said: "and the days were being held in wait." And afterward even the constant divine influence that flows of itself — which is in the dimension of the dew that is not restrained — even this shall flow only through the Shechina — from the vessel that contains all. "Except by my word" — this is the Shechina, called davar (word/thing). For through her all passes. And behold — he restrained the divine influence at that time. And he too will be the first to open the streams of influence to come abundantly. And all is done through his power — "except by my word" — indeed. MS D

Melachim Beis

"And it was, when Hashem was about to take up Eliyahu in a whirlwind to the heavens… and Eliyahu said to Elisha: Stay here, please…" | [II Kings 2:1–2]

Otzros Ramchal — Vol. V — Nevi'im: Shmuel · Melachim · Yeshayahu Otzros Ramchal · Part Two · Nevi'im and Kesuvim Shmuel · Melachim Alef · Melachim Beis · Yeshayahu Rabbi Moshe Chaim Luzzatto In the merit of Na Nach Nachma Nachman MayUman "And Chana rose after eating in Shilo and after drinking — and Eli the Kohen was sitting upon the seat by the doorpost of the Sanctuary of Hashem." [I Samuel 1:9–20] "After eating in Shilo"

— because she dwells in synagogues and houses of study where Israel study. And the Torah is the "eating" — as it says: "for it is your life and the length of your days." "Shilo" refers to synagogues and houses of study. does not literally eat, she reflects what Israel does. Therefore it says "eating" even though she does not eat. And Eli the Kohen is the Holy One, Blessed is He. He is called "Eli" because the (ascend), and the Holy One — (my height). And he is the High Kohen.

"And he was sitting upon the seat by the doorpost of the Sanctuary of Hashem" — which is the sanctuary of — which is the Name And afterward it says: "and she was bitter of soul" who is in exile is bitter. But the bitterness is in the (the soul's lowest level) — and not in the — because she also knows that Israel are destined to ascend from this exile. "And she prayed to Hashem" — she was praying because of the Beis HaMikdash that was destroyed, and because of Mashiach ben Yosef who was destined to die.

— she was praying toward the sanctuary of "And she wept intensely" — these are two weepings: one — because of the Beis HaMikdash; and the second — because of Mashiach ben Yosef who was destined to die. ) — which is present tense — because of the Beis HaMikdash. ) — which is future tense — because of Mashiach ben Yosef who was destined to die. And afterward it says: "and she vowed a vow and said"

— it would have sufficed to say "and she vowed and said." What is "and she vowed a vow and said"? These are two vows: one — corresponding to the Beis HaMikdash; and the second — because of Mashiach ben Yosef "Hashem of Hosts" — these are two Names: the Name — regarding the Beis HaMikdash, for there is needed since we have no merit sufficient to cause it to be rebuilt through our sins. And (Hosts) — which is Mashiach ben Yosef — for there it is

Know that the Shechina went into exile with Israel through three exiles: Egypt, Babylon, and Edom. And in each exile she swore to the King that she would not abandon him until He would be with her and not withdraw from her. And this is why Eliyahu — who is Yesod — wished to withdraw from Nukva (Elisha) three times. And each time he swore to him that he would not leave him. And the oath he made was: "as Hashem lives and as your soul lives" — "Hashem" is Ze'ir Anpin; "your soul" is Nukva.

And behold — Beis El is the exile of Egypt — in the dimension of Yaakov: "I am the G-d of Beis El." Yericho — Babylon — the diminishment of the moon. The Jordan — Edom — in the dimension of: "he trusts that he could drink the Jordan into his mouth" [Job 40:23] — for the Sitra Achra leans upon and trusts in this exile whose end is unknown. And therefore here it says: "and they went both of them" — just as in exile he did not abandon her, so in the future it will be: "and they went both of them" — in the dimension of: "and the light of the moon shall be like the light of the sun." Yaakov. MS D

Yeshayahu

Chapter 2:5

"House of Yaakov — come and let us walk in the light of Hashem." | [Isaiah 2:5 — Three Teachings]

Chapter 9:5–6 — For a Child Has Been Born to Us

First Teaching

As Scripture says: "Behold I am sending to you Eliyahu the Prophet before the coming of the great and awesome day of Hashem." The Shechina — certainly all the souls and all the supernal luminaries — upper and lower — are included in her. And in her is everything — in the dimension of "my beloved" — indeed. And she is called "House of Yaakov" — which is the Holy One, Blessed is He — for He has given everything into her hand, and she governs all the worlds — upper and lower. And she is like a house — in which people place whatever they wish. So too the Shechina is like a house — and the Holy One places within her all the souls and all the luminaries — upper and lower — and has given all into her hand — to govern all creatures and all the worlds, according to the deeds of human beings.

And we already know that there are lights that illuminate during the time of exile. And there are lights that must illuminate at the time of the redemption. But even so, the lights that illuminate during the time of exile will not go to waste — they shall illuminate also at the time of the redemption. But first they must all be included within the light of Atik Yomin (the Ancient of Days) — for there are the lights of the redemption. And then they too shall illuminate. And the Shechina says: "Come" — to join with the lights of the redemption that are in the light of Atik Yomin — and then we shall come to illuminate "in the light of Hashem" — which is the light of Atik Yomin, upon which eternity depends. And this joining of the lights of the redemption with the lights of exile — Eliyahu must accomplish. For he was taken up alive into the light of Atik Yomin, and he is in the dimension of ben (son) — "Hashem said to me: You are My son" [Psalms 2:7]. And this is: "Behold I" — which is the Shechina. And it does not say "I" (ani), but rather "I" (anochi) — because she is in the dimension of Ima Ila'a (the Supernal Mother). And at that time everything will be rectified in the rectification — as it was at the Giving of the Torah — of which it says "Anochi" — which is Ima Ila'a. And it could not endure in the rectification at that time — but at that time everything will be in rectification.

"I am sending to you Eliyahu the Prophet" — and in that union which he will make to join the lights of exile with the lights of the redemption, he will then take the vav which is missing from him — which is the secret of the supernal unity being revealed at that time. And this is: "Behold I am sending to you Eliyahu" (Eliya without the vav) — and it does not say Eliyahu (with the vav). For when the Shechina sends him, he will still be in the dimension of Eliya — and afterward when he accomplishes this joining, then he will take the vav as stated.

"Before the coming of the great and awesome day of Hashem" — which is the time when the light of Atik Yomin is revealed to return all evil to good — in the dimension of the supernal unity. And at that time it is said: "For then I shall transform to the nations a pure language, to call all of them in the Name of Hashem" etc. — for all is in complete unity. And at that time it is said: "Hear, O Israel — Hashem our G-d — Hashem is One." MS B

Second Teaching

It is already known that the Shechina divides into two dimensions: Shechinta Ila'a (the Upper Shechina) and Shechinta Tata'a (the Lower Shechina) — in the dimension of Leah and Rachel. Leah above; Rachel below. And at the beginning of the night, both Leah and Rachel descend from Atzilus to the Holy of Holies of Bri'a — for the purpose of the divine union — so that the divine influence descend to sustain the created beings. For in Atzilus there are no separate entities. And at the beginning of the night Leah unites with Ze'ir Anpin — and at that time Rachel is said to be "beneath the bed." And when morning comes — that is the time when Rachel unites. And in the first half of the night — that is the time of the Sitra Achra's dominion. And in the second half of the night — that is the time of the sweetened judgment. And then one must arise to say songs and praises. And so we see was the practice of King Dovid — because that is the time when divine influence descends from above downward for the supernal and lower servants. And then they must be prepared to receive the influence.

And if you ask: we said that the time of exile is in the beginning of the second half of the night — yet the Shechina — Leah and Rachel — descends to the Holy of Holies of Bri'a at the beginning of the night! Know that at the beginning of the first part of the night — even though they descend to Bri'a — it is not called "exile" — for she is in the dimension of Atzilus. But in the second half of the night — then she descends from the dimension of Atzilus to the dimension of Bri'a. And that is called the time of exile. And this is: "House of Yaakov — come" etc. — the ministering angels say: "come" to Bri'a — for even though you descend from the dimension of Atzilus to Bri'a — since all your desire is to channel to those below — you must descend, so that the divine union can occur through which we can be sustained by the divine influence that comes to us. And this is "come." And in the second half of the night one must direct one's intention to rectify Leah — so that Rachel may also be rectified.

And this is also the intention that must be had with the Chanuka lamp — for we light the Chanuka lamp which is Leah, who is called "lamp" (ner) — in order to illuminate from this lamp to Rachel as she descends to the worlds of Bri'a, Yetzira, and Asiya. And the Menorah had seven branches — which are in the dimension of the seven lower Sefiros of Atik. And when we light the lamp corresponding to the Menorah that was in the Beis HaMikdash — which had seven branches — we thereby cause Leah to illuminate upon Rachel as she descends to the worlds of Bri'a, Yetzira, and Asiya. And then we arouse the seven lower Sefiros of Atik to remove them from exile — which returns all evil to good. And this is "and let us walk in the light of Hashem" — when you come to Bri'a for the purpose of the union — and to channel to us — then we direct our intention to rectify the dimension of Leah so that Rachel may be rectified. And this is through the Chanuka lamp as stated. And then the Chanuka lamp — corresponding to the Menorah with its seven branches — we arouse the seven lower Sefiros of Atik to remove them and us from exile — for it returns all evil to good in the dimension of the supernal unity. And this is "and let us walk in the light of Hashem."

And we already know that the decree the Greeks made was that the circumcision not be performed — and this was because at an earlier time they had not fulfilled it — because they lacked the northern wind that heals, as is known. But she says: "Behold I" — which is Ima — for the healing comes from the side of Ima — "am sending to you Eliyahu the Prophet" — for Eliyahu is at Yesod — which is the holy covenant. And this is why the Holy One sends him at the circumcisions of Israel — and then you shall fulfill the mitzvah of circumcision. "Before the coming of the great and awesome day of Hashem" — which is the time of eternity. For at that time there is no longer any remedy. And at that time it is said: one who labored on the eve of Shabbos shall eat on Shabbos — but one who did not labor, what shall he eat on Shabbos? And this is: "before the coming of the great and awesome day of Hashem." MS V

Third Teaching

Certainly the Shechina is the one who brings forth all the souls to Israel — so that the redemption may come. And this is what the Sages said: the son of Dovid does not come until all the souls in the "body" (guf) [the heavenly repository of souls] are completed. And they are called "House of Yaakov" — for when they come into the body of a person they are in the dimension of smallness (katnus). But through the deeds of human beings — they become in the dimension of greatness (gadlus). And this is "Yaakov" — which is in the dimension of smallness. And the Shechina says to the souls: "Come" — and rectify yourselves in the dimension of greatness. And afterward: "let us walk in the light of Hashem" — when you are rectified, then we shall walk in the light of Hashem. For we already know that before the Resurrection all must first die — in order to shed the materiality of this world — so that they may be able to receive the great light of the World to Come. And afterward it will be said: "Your dead shall live, my corpses shall arise — awaken and sing, you who dwell in the dust, for a dew of lights is Your dew, and the earth shall cast forth the shades" [Isaiah 26:19].

"Your dead shall live" — these are the wicked — of whom they said: even while alive they are called dead. And even they shall live after they have received their punishment. "My corpses shall arise" — these are the righteous among the nations who are called "corpses" — and they shall arise. But it does not say "shall live" of them as it says of the wicked of Israel — for even though they are wicked, the wicked of Israel are full of mitzvos like a pomegranate. And afterward: "awaken and sing" etc. — these are the righteous, for whom death is not called "death" but only "sleep." And this is: "awaken." And it says: "and sing" — for after they revive they shall sing — which is the song that every new creation is obligated to say. "For a dew of lights is Your dew" — this is the dew of the Resurrection — with which the Holy One will cause them to live. And it says: "a dew of lights" — which is the secret of the crystal dew (tal de-vdolcha) — which is in hidden Chachma — from the garbing of the Gevura of Atik within it. And the Zohar says: all colors are seen within it. And this is: "a dew of lights" — for there is Chesed and Din within it. And this is the dew that must be revealed at the Resurrection. And when this is revealed: "and the earth shall cast forth the shades" — which is the Sitra Achra. And at that time it will be said: "let us walk in the light of Hashem" — which is this light of the Resurrection — which is the crystal dew — the dimension of the Gevura of Atik, as we wrote.

And this light — Eliyahu must reveal it, since he is alive. And he must reveal this light — to revive Israel and the righteous among the nations. And this is: "Behold I" — who is the Shechina — who sends Eliyahu to reveal this light before the seventh millennium — which is called "the day of Hashem" — for at that time the supernal unity is revealed. And it is said of it: "then I shall transform the nations" etc. And at that time is the rest of all — of which it is said: whoever labored on the eve of Shabbos shall eat on Shabbos. And at that time all the lights are revealed. And this is: "great and awesome" — "great" — from the side of the lights that are all revealed at that time; "awesome" — from the side of the light of Atik Yomin, which returns all evil to good. And even the sufferings that were in exile — which we thought were evil — it shall then be seen that they were all the greatest good. And all of this is in the dimension of the supernal unity revealed on all its sides. And at that time it will be said: "I am the first and I am the last, and besides Me there is no G-d" [Isaiah 44:6] — "I am the first" — at the beginning — at the creation of the world; "and I am the last" — in the middle — at the end of exile, when Israel are suffering many strange and bitter sufferings; "and besides Me there is no G-d" — at the very end of all — which is the time of true rest — indeed. MS B

"For a child shall be born to us, a son shall be given to us… and his name is called: Wondrous Counselor, Mighty G-d, Eternal Father, Prince of Peace." | [Isaiah 9:5–6]

Chapter 24:23 — The Sun and Moon Shall Be Ashamed

When הוי״ה returns to הוי״ה [a kabbalistic allusion to the full restoration of the Divine Name] — and this is signified by "for" (ki) — then the Messiahs shall all be revealed. And this is: "a child shall be born to us" — this is Mashiach ben Yosef — of whom it says: "if a pleasant child" — yeled (child) specifically. For in exile he is in the dimension of the embryo (ibbur). But at that time — yeled. And in the time of exile, Mashiach is within the klippos and they have some hold upon him, G-d forbid. But at that time — "to us" — to Israel and not to the nations of the world.

Furthermore: yeled — child — refers to the two bloods: the blood of Mah and the blood of Eheyeh. For Mashiach ben Yosef shall be clothed in all manner of Gevuros to take vengeance upon the nations of the world. And this is: "to us" (lanu) — which is Elokim — all dimensions of Din, as stated. "A son shall be given to us" — this is Mashiach ben Dovid, of whom it is said: "Hashem said to me: You are My son." "Shall be given" — which is in the dimension of a gift — the dimension of Chesed. And Scripture mentions first Mashiach ben Yosef — for Mashiach ben Yosef must be revealed first to wage the wars. And afterward Mashiach ben Dovid shall be revealed — of whom it says: "and his rest shall be glorious."

"And the dominion shall be upon his shoulder" — this is what is said in the Zohar in Parshas Balak — that Sarya is destined to come with Mashiach ben Yosef to be beneath him and assist him in the wars. And at that time Sarya shall be joined with the two Messiahs. And this is: "and the dominion (misra) shall be upon his shoulder" — misra refers to Sarya. "Upon" — meaning together with. "His shoulder" — shchem vav — shchem is Mashiach ben Dovid — the name of his glorious kingdom, which is in the dimension of Malchus; and the vav is Mashiach ben Yosef who is at Yesod. At that time — "and his name is called" — the Holy One calls them: "Wondrous" etc. And it says "his name" even though they are two — nevertheless at that time it is said: "and they shall be one in your hand" [Ezekiel 37:17] — for they are as one. And He calls them "Wondrous" (Pele) — for at that time there shall be wonders in the world — as it says: "as in the days of your going out from Egypt I will show you wonders" [Micah 7:15] — for the supernal wonder (Pele Ila'a) which is Arich Anpin shall be revealed. "Counselor" — for in exile it says: "counsel has been lost from the sons" [Jeremiah 49:7] — and at that time counsel shall return through Mashiach. Therefore he is called "Counselor." "Mighty G-d" — each one shall be strengthened in his level: Mashiach ben Dovid who is in the dimension of Chesed — he is "G-d" (El). Mashiach ben Yosef in his level shall also be strengthened — and he is in the dimension of Gevura — and he is "Mighty" (Gibbor). And he is also called "Eternal Father" (Avi Ad) — for through Mashiach there shall be unity above. And this is Avi (alef-beis) which is "one." And the unity shall return below to Israel: "and who is like Your people Israel — one nation" [I Chronicles 17:21]. And this is Ad (ayin-dalet) — which is ed (witness) — for the testimony shall be revealed that Israel are children of the Holy One, Blessed is He. "Prince of Peace" — for at that time there shall be great peace — a peace after which there is no war.

"For the increase of dominion" (le-marbeh ha-misra) — this refers to Sarya indeed — who comes after Mashiach ben Yosef — he shall have great authority. And this is: "for the increase of dominion." But for Mashiach ben Yosef — who is the primary one — he shall have great dominion without end. And this is: "and for peace" — which is Mashiach ben Yosef who is in the dimension of Yesod — "there shall be no end." But both of them only prepare the way for Mashiach ben Dovid — who is the primary one — for all the rectifications are for him — as is stated: "the son of Yishai at the head." Therefore: "upon the throne of Dovid and upon his kingdom" — "upon the throne of Dovid" — the Shechina above; "and upon his kingdom" — below. All for the rectification of the Shechina: "to establish it and sustain it" — "with justice and righteousness." Indeed — the whole of the rectification is through the justice and righteousness that Israel perform. And this is the secret of: "guard justice and perform righteousness" [Isaiah 56:1]. Ze'ir Anpin is "justice." And there one need only "guard" — for the essential structure of his Partzuf is always present — the six extremities — and the mochin are only "crowns" upon him. One only needs to guard him from the Sitra Achra. Therefore: "guard justice." But Malchus… [the scribe drew his pen across the continuation] — the Shechina in the time of exile is alam — hidden (ayin-lamed-mem) — for her lights are hidden. But at the time of the Tikkun the male joins with her and she becomes olam (world/ayin-vav-lamed-mem). And therefore: "I shall not be ashamed." MS P

"And the moon shall be ashamed and the sun shall be abashed, for Hashem of Hosts shall reign…" | [Isaiah 24:23]

Chapter 26:20 — Go, My People

In chapter Chelek: Rav Chisda raised a contradiction — it is written "and the moon shall be ashamed" etc. There is no contradiction — here refers to this world; there refers to the World to Come. And according to Shmuel: here refers to the camp of the righteous; there refers to the camp of the Shechina.

In the future the world will be rectified but the materiality (chomeriyyus) will exist — and in an even greater rectification. But in the time of eternity, material matters will not be considered — and even though they will be fully rectified, they will be like a lamp in sunlight before the greatness of the Shechina's radiance. Therefore: "here in this world" — at the time of the redemption, when the moon and sun and their like will be present — but in great elevation, for the moon will be like the light of the sun, and the sun etc. "There in the World to Come" — for then it will be truly ashamed — as stated. And the other Sage extends: here refers to the camps etc. — and he is not speaking of the future at all. Rather both — whether "and the moon shall be ashamed" and "and the light shall be" — speak of the days of Mashiach before the eternity. For then in the camp of the righteous — which is the entire settled world — this elevation of "and the light of the moon shall be like the light of the sun" etc. shall occur. But in the camp of the Shechina — which is the synagogues and houses of study — there the revelation of the Shechina shall be a foretaste of the World to Come — to the point that there — "and the moon shall be ashamed and the sun shall be abashed" etc. — indeed.

And both Sages say one thing and one thing — and they do not disagree. For this is the matter they are speaking of: that it is good to taste from Shabbos foods on the eve of Shabbos — for there is then some illumination of Shabbos. So too here — the Holy One wishes to give His creatures a foretaste of the revelation of the Shechina that shall be in the World to Come — which is the secret of Shabbos — even in the days of Mashiach — which is the secret of the eve of Shabbos. And this shall be done only in the holy places — not in the entire settled world. And there: "and the moon shall be ashamed" — as it shall be in eternity. MS SH

"Go, My people, come into your chambers, and shut your doors behind you — hide for but a moment, until the indignation has passed." | [Isaiah 26:20 — Two Teachings]

Chapter 27:1 — The Great Sword

— that he should live through the rectifications they will perform. And afterward: "if You will truly see" — these are the two seeings corresponding to the two requests that were asked. And afterward she said: "the affliction of Your maidservant" in exile is afflicted because of Israel's suffering. And afterward: "and You will remember me and not forget"

— it would have been sufficient to say "and You will remember me" — for then automatically "You will not forget." Why say both remember and not forget? This is because the says to the Holy One: "remember me — and this of Amalek do not forget" — for the Name is not complete, and the Throne is not complete, until the seed of Amalek is obliterated. And therefore: "and You will remember me and not forget." And afterward she said: "and You shall give Your maidservant a seed of men"

as stated above — saying before the Holy One: if You will give to raise Israel from exile together with the Beis HaMikdash and Mashiach ben Yosef Mashiach ben Yosef — I give him to Hashem all the days of his life. "And a razor shall not come upon his head, and I shall give him to Hashem all the days of his life" — because of the life You give him. "And a razor shall not come upon his head" — because of the Beis HaMikdash. And she said "razor" ( ) — because Scripture says:

First Teaching

When the clarification of the holy sparks from the klippos is complete, they are all gathered within Malchus. And immediately Malchus becomes a closed mem (final mem — ם) — so that the klippos not pursue them and seize them, G-d forbid. And this is the secret of the verse: "Go, My people, come into your chamber" — these are the sparks that go into Malchus. "And shut your doors behind you" — these are the two doors (delatin) that join together and form the closed mem — for the reason I stated.

And there is another reason as well: after the clarification of the sparks is complete, the Din descends from the "nose" (af) of Ze'ir Anpin and passes through there to cut down the external forces. And the nature of Din is that it does not distinguish. And if these sparks were not sealed within Malchus, the Din could harm them as well. And this is: "hide for but a moment, until the indignation has passed" — "has passed" specifically. MS Z

Second Teaching

"Go, My people, come into your chambers, shut your doors behind you — hide for but a moment until the indignation has passed. For behold — Hashem is going forth from His place to punish the iniquity of the inhabitants of the earth upon him, and the earth shall reveal her bloodshed and shall no longer cover her slain."

"Go, My people" — this is the Tzaddik who clarifies the sparks from the Sitra Achra's hand, and is called "My people" — for he is a comprehensive soul (neshama klalit), as is known. And at the time when the Holy One wishes to bring destruction upon the Sitra Achra, he must hide himself from it — so that it not harm him through the power of its pain and anguish. As it is written — for at two times the Sitra Achra does evil: from the power of its great joy and jubilation, or from its great pain and anguish. Therefore He said: "come into your chambers" — which are the vessels of Yesod of Nukva. The inner ones are called "chamber" (cheder), and the outer ones are called "vestibule" (prozdor). There the Tzaddik who makes the clarifications is guarded throughout the needed time.

"And shut your doors behind you" — there is a reading (kri) and a writing (ketiv). And these are the two doors — of the chamber and of the vestibule. But the primary one is the inner door. Therefore "your door" (daltecha) is the reading — as the Sages said: there is an authoritative reading. And one must shut them so that the external forces not enter — as it is written: "sin crouches at the door" [Genesis 4:7].

"Hide for but a moment, until the indignation has passed" — and here "has passed" (ya'avor) is spelled with a vav — an allusion to Ze'ir Anpin who is making this fury against the Sitra Achra. And this is: "For behold — Hashem is going forth from His place" — which is Ze'ir Anpin to whom the mochin of greatness are coming. He is said to "go forth from His place" — because the mochin of smallness produce "sleep" (sheina) in Ze'ir Anpin. And when the mochin of greatness come to him, he is said to "go forth from His place." And at that time it is said: "And Hashem awoke as one who sleeps" [Psalms 78:65] — "to punish the iniquity of the inhabitants of the earth upon him" — this is the wicked Samael, who prevented the union between the Holy One and His Shechina.

And the Prophet calls him: "inhabitant of the earth" — as the Sages said regarding Chofni and Pinchas — of whom it says: "who lay with the women who gathered at the door of the Tent of Meeting" [I Samuel 2:22] — the Sages said: because they delayed the women's bird-offerings, and those women had to wait until their offerings were brought forward — Scripture accounts it to them as if they had lain with them. So too here — since through his prosecutions he prevented the divine union, Scripture accounts it to him as if he himself dwelt within her.

"And the earth shall reveal her bloodshed and shall no longer cover her slain" — these are those who were killed for the sanctification of G-d's Name. They ascend as "female waters" (mayim nukvin) up to Abba and Ima — as they said: Rabbi Akiva ascended to the thought. And so have many other people as well. And at the time when the mochin of greatness come to Ze'ir Anpin — the earth shall no longer wish to cover those bodies. For it is they who caused the union in Abba and Ima through which the mochin of greatness came to him. MS B

Third Teaching — Further Commentary on 26:21

During the time of the klippos' dominion — the Shechina herself covers all her slain and does not take vengeance from her enemies. For the Sages said: when the wicked one's hour prospers — do not provoke him. But at the time of their downfall it is said: "and the earth shall reveal her bloodshed and shall no longer cover her slain." MS Z

"On that day Hashem shall punish with His sword — harsh and great and mighty — Leviathan the straight-fleeing serpent, and Leviathan the crooked serpent, and He shall slay the sea-dragon." | [Isaiah 27:1]

Chapter 27:11 — When Her Harvest Is Dry

"His sword — harsh and great and mighty" — these are: Ima — "harsh" (kashe), for the Gevuros are aroused from her. "Great" (gedola) — Leah — "and the name of the great one is Leah" [Genesis 29:16]. "And mighty" (ha-chazaka) — Rachel — for she is bound to the left and she is "the mighty hand" (yad ha-chazaka).

The crown (keter) of the klipa is rooted in Bina of holiness; Tiferes of the klipa — in Gevura; Yesod of the klipa — in Hod. And all the others cling to them on the left column. And the Yesod of the klipa is called "Leviathan the straight-fleeing serpent" — for Yesod is called "bolt" (bari'ach) — which unites with Malchus and bars (oger) her opening — as stated in the Zohar. Tiferes of the klipa is called "Leviathan the crooked serpent" — for it is the opposite of Tiferes of holiness which is "wholesome and upright" (tam ve-yashar). And this one — "crooked." And they are called "Leviathan" for they are in the Middle Column and join and accompany (milovim) both other columns. And the crown of the klipa is called "the sea-dragon" (ha-tanin asher ba-yam) — for it is rooted in the sea which is Bina, as stated. MS P

"When its harvest dries up, it shall be broken — women come and light it…" | [Isaiah 27:11]

Chapter 27:13 — The Great Shofar — Two Teachings

There is kayitz (summer — the time of smallness) and there is katzir (harvest — the time of greatness). For katzir equals twice the numerical value of kayitz. For kayitz is the time of smallness and katzir is greatness. And Yeshayahu — when speaking of the fall of the Sitra Achra — says: "when its harvest dries up" — that she shall no longer stand in her greatness.

Agrat daughter of Machlat and Na'ama — these are the two mochin of the Nukva of the Sitra Achra. And concerning them Yeshayahu said: "they shall be broken — women come and light it." MS Z

"And it shall be on that day — a great shofar shall be sounded, and those who are lost in the land of Assyria shall come, and those who are dispersed in the land of Egypt, and they shall bow to Hashem on the holy mountain in Jerusalem." | [Isaiah 27:13]

Chapter 28:3 — With Feet She Shall Be Trampled

"Zion shall be plowed as a field" — this was through our sins. But when it is built in our days, it shall be plowed no more. And this is: "and a razor shall not come upon his head." And afterward it says: "and it was, as she was multiplying her prayer" , multiplying her prayer because of the Beis HaMikdash and Mashiach ben Yosef — which is the sanctuary of — who is the Holy One as stated — "was watching her mouth" — was watching the words she was saying, in order to redeem Israel. And afterward it says:

"and Chana was speaking upon her heart." For Chana — who is the as stated — was speaking upon her heart, which is "Only her lips were moving" — but only moving a little. But her voice — which is — was not heard at all. So that the would not go forth to prosecute against Israel. And therefore "her voice was not heard." "And Eli thought" — who is the Holy One as stated — "her to be drunk." For it is the way of drunk people to speak partly in a loud voice and partly in a whisper. And so too the

First Teaching

The "great shofar" is the Bina of Arich Anpin. And of it, it says: "on that day a great shofar shall be sounded" — for then the mercies of Arich Anpin are aroused to gather the lost and the dispersed. For from the side of Din they would not have been worthy to enter into holiness — only from the side of mercy. And that is the great shofar. And "shofar" without qualification refers to Ima. MS Z

Second Teaching

One must know the distinction between the two things — the "lost" and the "dispersed" — mentioned in the verse. It is already known that all corruption found both above and below depends entirely upon the Shattering that occurred with the primordial Kings. And it is also known that there were two dimensions of descent at the time of the Shattering — the seven lower Sefiros (Zu"t), and the "backs" (achorayim) of Chachma and Bina. And the distinction is this: the seven lower Sefiros descended to Bri'a — and the backs of Chachma and Bina — to the place of Zu"n within Atzilus. In the seven lower Sefiros there was a literal Shattering — the evil dominated them greatly. And the backs of Chachma and Bina also had a descent — but evil did not dominate them as greatly as the seven lower Sefiros. And the Netzach, Hod, Yesod of Keter were blemished. For the higher one goes, the more evil diminishes. And corresponding to this, in the souls below as well — there are "lost" ones — those upon whom the harsh Din dominated greatly. And "dispersed" ones — those upon whom the Din did not dominate as greatly, but they too are within the Sitra Achra.

In the future, the shofar will be aroused — which is the sweetening of the judgments. And this is the secret of shofar — dush par (threshing the bull) — and it is the secret of freedom, as is known, which comes from Ima Ila'a — the Yovel — indeed. And even these souls shall be liberated from the Sitra Achra's hand.

[A marginal note in square brackets in the manuscript adds:] And if you ask: does one need a bill of liberation — as the Sages said: one who declares his slave ownerless — the slave goes free, but a bill of liberation is needed. This is not so — indeed. For they were not sold to the wicked Samael as slaves — even when they incurred guilt, G-d forbid, for the evil of their deeds — and the Holy One did not give them into his hand. Rather it is like a father who gives his son to another — to discipline him — and ultimately he will return to the good. And if Samael was performing the will of his Creator — as it is written: "Who makes peace and creates evil" [Isaiah 45:7] — certainly he would have reward for this. Like a father who pays one who disciplines his son to do what is good in his eyes. But the wicked one in his wickedness committed injustice, and thought to rule, G-d forbid, over Israel — the sons of the Holy One, Blessed is He — "You are children of Hashem your G-d" [Deuteronomy 14:1] — not justly. Therefore no bill of liberation is needed — indeed. Rather the Holy One in His great power shall take them out of his hand.

"And they shall bow to Hashem" — they shall become subjugated to holiness. "On the holy mountain" — which is Nukva — the root of the souls of those below. And then the complete rectification shall occur. And so too above — through the arousal from below the arousal from above is aroused. All the supernal lights shall emerge from their concealment and shall all join within Malchus — which is the vessel of all — in order to receive the divine influence from the supernal source — to channel to those below. And then the complete rectification shall occur — after which there shall be no corruption at all. MS B

"With feet she shall be trampled — the glorious crown of the drunkards of Ephraim." | [Isaiah 28:3]

For pride is so loathsome that it must be trampled with the feet — even in its smallest form. And on the contrary — first it must be destroyed. And this is: "the glorious crown" — the very beginning of pride must be trampled with the feet — as the "drunkards of Ephraim" do with the grapes — to extract the wine from within them. Yaakov. MS D

was speaking partly in a loud voice — which is the vow. For Scripture says "and she vowed a vow and said" — which is speaking in a loud voice. And afterward "only her lips were moving" — which is in a whisper. And this is why Eli — who is the Holy One — thought her to be drunk. "And Eli said to her" — who is the Holy One as stated — "how long will you be drunk?" — how long will you be speaking like the drunk — partly in a loud voice and partly in a whisper — because of the

"Remove your wine from upon yourself" — remove the sins, and then you can speak without fear. "And Chana answered" "No, my master. I am a woman of hard spirit" — everything I am doing is because I am hard of spirit, not because of wine or strong drink. Rather it is the . As it is written: "and she was bitter of soul" — the bitterness is in the "and wine and strong drink I have not drunk" — and I am not like Edom, which is wine, for they drink wine; and I am not like Yishmael who drinks strong drink.

"And I have poured out my soul" — which is the bitterness of the , as we wrote above — "Do not account Your maidservant as a worthless woman" — for I am not from the — without the yoke ( is. For all of this I am doing is from the abundance of my complaint and anger that I have with the — I have spoken until now. "And Eli answered" — who is the Holy One as stated — "and said: Go in peace, and the G-d of Israel"

etc. Why specifically "G-d of Israel"? He could have said "G-d of Avraham" or "G-d of Yitzchak" or "G-d of Yaakov" as in other places. Rather he says "G-d of Israel" — to say: because you are praying for Israel: "the G-d of Israel shall grant your request that you have asked." "your request that you have asked" — it would have sufficed to say "your request" — automatically implying "that you asked." But "that you have asked" refers to the two requests she had asked. — which is the sanctuary of

"And she said: May your maidservant find favor in your eyes" — certainly your maidservant shall find favor. Here one must note carefully: at first she said "Your maidservant" ( ), and afterward "your maidservant" ( ). One must know that an is a greater level of servitude than a — for so we find with Yaakov who had Bilha and Zilpa, and they are called (handmaids) rather than — because they were servants, but not completely, since they were also Yaakov's wives. Therefore they are called

. And this is why Chana — who is the — which reflects a lesser state, as I wrote — because she did not yet have the things she desired. But afterward, when she had received the things she desired — as Eli, who is the Holy One, said to her "go in peace" etc. — she said — expressing a more elevated standing. And this is why it says first And afterward it says: "and the woman went her way" — meaning: after she had obtained the things she desired, she went her way — to make rectifications for Israel.

"And her face was no longer sad" — for at first she was bitter of soul because of the two things she desired, as stated above. But now that she had them — "her face was no longer sad." "And they arose early in the morning" — "they arose" is plural — the together with Israel. "In the morning" — which is the redemption, as we have written. "And they bowed before Hashem" — which is the sanctuary of , as we wrote above. "And they returned and came to their house in Ramah"

— which is the Beis HaMikdash, called "the height" ( "and Elkana knew" — who is the Holy One as stated — as stated — who no longer walked within the "And Hashem remembered her" — which is the sanctuary of . And Hashem remembered her — indeed. "And Eliyahu the Tishbite, of the settlers of Gil'ad, said to Achav: As Hashem the G-d of Israel lives, before Whom I stand — there shall be neither dew nor rain in these years except by my word." Come and see — it is written: