Now Let Me Alone

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50) There is no father so merciful to His children as the Creator, as it is written, “That not one thing has failed of all the good things.” Come and see His mercies. If it had said only, “That not one thing has failed of all the things,” it would include His bad things, too, and it would be better for the world to not have been created, for it would be intolerable. But since it said, “Of all the good things,” and left the bad behind, meaning that He left the bad things He said about Israel aside and they did not come true, this is where His mercies are seen. This is because He does not wish to do a bad thing.

51) And even though He frightened and lifted the strap, his mother came and held His right arm, and the strap remained in its place and did not come down, and the judgment was not done. This is so because they were of one mind, the one that frightened and the one that held His right arm.

52) How do we know that? It is from something that was revealed, as it is written, “Go down for your people have become corrupt,” meaning the Creator began to lift His strap. And Moses, who did not know the way of the mother, to hold Him by His right and to detain Him, kept silent. Since the Creator saw it, He to hinted him and knocked him and said, “Now let Me alone.” Moses immediately sensed and gripped the Creator’s arm, as it is written, “Remember Abraham.” This is the right arm, Hesed, and this is why He did not bring down the strap.

53) And should you say, “Where was Ima [mother], Malchut, who is used to holding the King’s strap? Why did she leave it in the hands of Moses?” He saw a sign on their faces, recognizing in them what they had come to ask Him. He said, “Come, holy sons. Come, the King’s beloved. Come, My beloved. Come, those who love each other.”

54) All those friends who do not love each other depart the world before their time. All the friends in Rashbi’s time had love of soul and love of spirit among them. This is why in his generation, the secrets of Torah were revealed. Rabbi Shimon would say, “All the friends who do not love each other cause themselves to stray from the right path.” Moreover, they put a blemish in the Torah, since there is love, brotherhood, and truth in the Torah. Abraham loved Isaac; Isaac loved Abraham; and they were embraced. And they were both gripped Jacob with love and brotherhood and were giving their spirits in one another. The friends should be like them and not blemish them, for if love is lacking in them they will blemish their value above, that is, Abraham, Isaac, and Jacob, which are HGT.

55) In the future, when we see Divinity face to face, all the faces will be supported, for they will be shining in that secret.

56) The sons of the sins that the people on the outside sinned—meaning the mixed multitude—in which the holy nation participated, sinned in Ima, the Malchut, as it is written, “Come, make us a god.” Surely a god, to make them another god instead of Malchut, who is called “God.” Instead of this glory of Israel, meaning Malchut, who was over them like a mother over the sons. “Thus they exchanged their glory for the likeness of an ox.” This is the glory of Israel, their mother, the Malchut, as it is written, “The glory is departed,” for they caused Divinity to be in exile with them. Hence, “They exchanged their glory for the form of an ox.

57) Here is the meaning of the form of an ox. Below, in the wine yeast, the evil yeast, one damager came out—a slanderer, the first damager in the form of a man—when he approached the holiness. Since he was removed from holiness and wished to descend, he had to dress in another clothing, to harm the world. He and his chariots descended, and the first clothing he took was the form of an ox, the shape of an ox. And the first of the four primordial damagers is an ox. And these four primordial damagers come to harm the world. And the rest of the primordial damagers besides the ox are all of the ox. This is why it is written, “Thus they exchanged their glory for the likeness of an ox that eats grass.”

The upper Mochin are called wine, as it is written, “Wine, which cheers God and man.” And these are the Mochin of the left, Bina that returned to being Hochma. And due to the judgment in the left, there is waste at their end, called “wine yeast.” And out of this waste emerges the first damager to the world. And as long as the yeast are in wine, when the damager is attached to the Mochin of holiness, called “wine,” it is in the form of man, in Malchut, which is the form of man, which contains and receives all three shapes—lion, ox, and eagle—which are HGT. And when it is separated from holiness and descends to being a damager, it receives the shape of an ox, which is left that is separated for itself and does not connect with the four faces. And from this the damager is made. This is the first of all the damagers in the world.

58) “For the likeness of an ox that eats grass.” But it has no share of the extract of the bread and the seven kinds of grain. Rather, it eats grass. And since they were flawed in ImaMalchutIma was not there and it was unbecoming of her to be there. And since AbaZA, knew Ima’s Rachamim [mercy] and her way, He said to Moses, “My beloved son, the way to avoid punishment for Israel is always in two: raising the strap and holding it and stopping. And since Ima is not here, it is on you. This is what was not befitting to be shown, so that the son would not know about it, and would see the strap being set and would always fear. But both are in this scheme and are of one mind, meaning the one who raises the strap and the one who stops it are of one mind.

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