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908) The sixth palace stands over all the other, lower palaces. There are four doors to the palace, and they are called “death,” “evil,” “shadow of death,” and “darkness.” Those four doors are always poised to harm. They are the whole of everything, for since it is opposite from the palace of Tifferet de Kedusha, which includes all six palaces, HGT NHY, this palace of Tuma’a includes all the palaces of Tuma’a, as well.
909) As there are four doors to four sides that connect to one another on the side of Kedusha, in faith, and they are all holy, so it is below. When those connect and bond with one another as one in the palace, the palace is called “a shared house,” as it is written, “In a house shared with a contentious woman.” This palace is always poised to harm.
910) It is written about that palace, “Deceitful are the kisses of an enemy,” since here stand all the evil kisses and evil lusts, and all the delights of the body in this world, the delights for which man was expelled from this world and from the next world. It is written about that palace, “For the lips of a strange woman drop honey.” Those impure kisses and pleasures here correspond to the kisses and pleasures in the sixth palace of Kedusha.
911) A spirit stands in that palace, an appointee over all those below. He includes all the other spirits. That palace adorns itself in decorations of beauty over all the palaces below it. The feet of the fools are caught in that palace. It is written about that palace, “Do not covet her beauty in your heart, or let her take you with her eyelids.”
912) All the passions in the world hang in that palace, as well as all the pleasures of the heartless, mindless fools, as it is written, “And I saw among the fools, and understood among the sons, a heartless youth passing through the street near the corner … in the twilight, in the evening.” Then his feet came near that palace, the inclusion of all the ones below it, as it is the palace of Tifferet de Tuma’a, which includes all the VAK. Then it is written, “And behold, a woman approaches him, dressed as a harlot, and cunning of heart.” The dressing is the sixth palace of all the palaces, and here the harlot stands, seducing the fools.
913) In that palace, the harlot stands and does not stand, for she comes down, seduces, ascends, and slanders, as it is written, “Her feet will not dwell in her house; now she is outside, now in the squares.” “Now she is outside,” when she comes down to seduce. “Now she is in the squares,” when she rises up to slander. She lurks on every corner when she takes the soul away from him, when she kills him.
914) It is written, “And she seizes him and kisses him.” These are kisses to the impure, to mislead people after her, since here is the place for all those evil kisses from all the foreign fornications, which are sweet for a time. Woe to their end, as it is written, “Her palate is smoother than oil.”
915) It is written, “But her end is as bitter as wormwood.” When a person is lured after her in this world, and it is time for him to depart this world, she stands by the person and dresses before him in a garment of a body of fire, a toothed sword in her hand, and three drops on it.
916) One drop from the drops in the sword is bitter. When she casts it into a man’s mouth, it enters his entrails, the soul is confused, and the drop roams and walks inside the body, uprooting the soul from her place, and not allowing the soul to return. The drop is as bitter as wormwood, and the man tastes the bitterness instead of the sweet that he tasted in it in this world, when he was taken after her. Afterwards, she tosses another drop, the soul comes out, and the man dies. After that she tosses another drop and his face turns green and putrid, and the soul departs because the soul is holy, and when the impure Sitra Achra governs her, she flees from him and does not settle together with him.
917) For this reason, as a man clings to those evil kisses in this world, so he is at this time. If the man is taken after her in this world and leaves the holy side, the soul departs the body and does not return to that holy place, for as he was taken after her in this world, so she governs his soul, and then the soul departs the body in ropes. It is all because of those kisses that she kissed him in this world, which are sweet and then bitter at that time. It is written about it, “And she seizes him and kisses him” in this world.
918) It is written, “And with an impudent face she said to him: ‘Sacrifices of peace-offerings are on me; today I have paid my vows.’” It is so because in that palace are all the accusers, who condemn a person, and all the evil messengers. They make him correct in his corrections and make his hair curly, and wash, and become corrected so he would be looked at. Here stands the spirit Skatupa, appointed over every correction and curling of people.
919) Within the palace stands an appointee who evokes the man to awaken the spirits and strengthen them. It is so because once he corrects himself and curls his hair, he awakens him to take a mirror in his hand, he places it in the man’s hand, and the man looks in it, and sees his form in the mirror. By that, he awakens for the spirit the power of Asirta. From here come all the false visions to people in their dreams, and all who show to people things that do not exist in them, but confuse them.
920) Afterwards, when people are drawn to look in this seeing, called “a mirror,” they are all in their haughty spirit, and the spirit, Asirta, evokes the appointed spirit under him, while he enters the lowest of all the holes, raising the spirit, Askara, from there, Lilit, the mother of the demons. And when a person awakens the spirit Asirta by looking in the mirror, the spirit connects with the person and always ties to him. Then, each beginning of month, the evil spirit of the mirror awakens with Lilit, Askara, and sometimes a person is harmed by them, falls to the ground, and cannot stand up, or dies.
The seeing in the mirror in which he looks causes all that, for as the crudeness of spirit in his heart appears when he looks in the mirror, so he increases the extension of the evil spirit toward him. This is why everything stands in an awakening below.
921) “Sacrifices of peace-offerings are on me.” Peace-offerings come on peace. A peace-offering is from two sides, for by peace-offerings there is no slanderer over him above or below. That left side of the evil inclination is the slanderer, and through the peace-offering he is at peace with the right. This is why it is written, “Sacrifices of peace-offerings are on me,” in plural form, and not “peace-offering.”
922) “Sacrifices of peace-offerings are on me.” The harlot tells him, “I am at peace toward you, to show you peace. And for this reason, today I have paid my vows—to always seduce people. Therefore, I have come toward you, for I know that you are heartless, unkind, to seek your presence, to bond with you in all the evils in the world. It is becoming of you to enjoy and stray after the lusts of this world.” She repels him from one thing to another, from bad to evil, and tells him, “I have returned among the fools; I have sought you and I have found you, I have already found you, to cling to you.”
923) “Come, let us take our fill of love until the morning,” as it is written, “The eye of the adulterer awaits the twilight,” for then is the time to rule, for the Klipot rule only at night. “Come let us take our fill of love, let us walk together, for I am with you, for until now you were a youth in your strength. If you do not please yourself now, then when? Will you delight yourself when you are old? Now is the time.”
What is the reason? It is written, “For the man is not at home; he has gone on the road, from afar.” This is the good inclination, which is not here within you, and it is not its time, for the good inclination is in a person only on the road, from afar, when he is 13 years or more, and even then not in every person. I, however, have been standing with you since the day you were born, as it is written, “Sin crouches at the door,” meaning from the moment he came forth from the door of his mother’s womb. And now that you are free from a woman, now is the time to delight yourself.
924) “He has taken a bag of money with him.” The lights are called “money.” He took the good inclination in his hand to raise it up, to be detained there, and to be delighted there. “He will come home at the full moon,” meaning the good inclination will come opposite him, for the day of the throne, which is the judgment day, to oversee in judgment, as it is written, “At the full moon for our feast-day,” relating to the judgment day, which is Rosh Hashanah [first day of the year].
It is so because when a person must be delighted in the world and enjoy it, the good inclination moves away from him. And when there is Din in the world, he comes to him to sentence him. This is why it is written, “With her many persuasions she entices him … Until an arrow pierces through his liver.” Happy are the righteous, who know the holy ways by which to go, and who will not turn to the right or to the left. Happy are they in this world and in the next world.
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