The End of All Flesh

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75) “Lord, make me to know my end,” said David before the Creator. There are two ends—one to the right and one to the left. There are two ways for people to walk by to the world of truth. There is an end to the right, and there is an end to the left, as it is written, “Puts an end to darkness, and to the farthest limit he searches out, the rock of gloom and deep shadow.” An end to the left is the one who searches, who darkens people’s faces.

The Sium [end/conclusion] of Atzilut is called Ketz [end]. It contains right, which illuminates from below upward, holy. It is called “the end of the right,” and it has left, where the Sitra Achra grips, to extend the light from above downward, and it is the angel of death.

76) The Creator said to Daniel, “Go to the end and rest, and stand for your portion, for the end of the right. Daniel replied to him, “In this world or in the world of truth?” He said to him, “In the world of truth.” He replied, “When they rise up from the dust, at the revival of the dead, I will rise among them, or will I not?” He told him, “And you will rise.” Daniel said to Him, “I know that they will rise for the revival of the dead group by group, some are true righteous, and some are the wicked of the world. And I do not know with which of them I will rise?” He said to him, “To your fate,” meaning with the righteous. He said to Him, “But you said, ‘Go to the end,’ and I do not know to which end, the end of the right or the end of the left.” He told him, “To the end of the right.”

77) David, too, said to the Creator: “Lord, let me know my end,” what is the portion of my lot? He was not at ease until he was told that he would be to the right, as it is written, “Sit at My right.” Even to Noah, the Creator said, “The end of all flesh has come before Me.” Who is it? Is it the end of the right or the end of the left? He says, it is the end that has darkened the faces of people, as it is the end of all flesh, the end of the left, the angel of death.

78) It follows that the wicked of the world outpace him and draw him upon them to darken for them. Once he is given permission, he takes the soul. But he does not take the soul until he is given permission, as it is written, “Has come before Me,” meaning that he came before Me to receive permission to darken the faces of the people of the world. This is why it is written, “And I will destroy them with the earth.” That is, I have given him permission, and this is why it is written, “Make for yourself an ark of gopher wood,” so as to be saved and he will not be able to govern you.

79) When there is a plague in the city or in the world, a man should not be seen in the market, a place where the saboteur has permission to ruin everything. This is why the Creator said to him, “You must be careful to not show yourself to the saboteur, so he will not govern you.”

80) But who placed a saboteur here, since they were only water that intensified and became a flood? You have no Din that is done in the world, whether when the world is stricken or even when the world is only given to Din, in which that saboteur is not walking among all the Dinim being executed in the world. Here, too, it was a flood and the saboteur was walking in the midst of the flood. It is called a “flood” because he was included in that name. This is why the Creator told Noah to hide inside the ark and to not be seen in the world.

81) But the ark was seen in this world, in which the saboteur was walking, so he is still revealed before the saboteur. However, as long as a man’s face is not seen by the saboteur, he cannot govern that person. How do we know that? From Egypt, as it is written, “And none of you shall go outside the door of his house until morning,” since the saboteur is outside and he can destroy, so one should not show one’s face. This is why Noah and all those with him hid in the ark, and the saboteur could not govern them.

82) Rabbi Hiya and Rabbi Yosi were walking along the way when they encountered the mountains of Ararat. On the way they saw inscriptions, fissures that were from the days of the flood. Rabbi Hiya said, “These fissures are from the days of the flood, and the Creator has left them for all generations so the iniquities of the wicked would not be blotted out before Him.

83) Such are the ways of the Creator: He wishes for the righteous who do His will that they will be remembered above and below, and their memory will not be forgotten for many generations. To the wicked, who do not do His will, He wants them to be remembered, too, so their iniquities will not be forgotten, and to remember their punishment and memory unfavorably for many generations.

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