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325) On the day when Adam was born, they were commanded in regards to the tree of knowledge and broke their Master’s commandment. And since the woman sinned first and the serpent came upon her, as it is written, “And he shall rule over you,” henceforth, whenever men are guilty before the Creator, the women from the side of harsh Din will rule over them, as it is written, “As for My people, a babe is their master, and women rule over them.”
326) And those women are called, “The flaming sword that turns every way.” Yet, it is not that they are the turning sword. Rather, they are a flame from that sword, which is called, “A sword … that shall execute the vengeance of the covenant,” “The sword of the Lord is filled with blood.” And that flaming sword that turns every way is sometimes men and sometimes females.
327) Woe unto the world when women rule the world. When the prophet of Israel saw that Israel were twisting their ways, and perform iniquities before their Master, he said, “Women that are at ease, why do you keep quiet? Why do you sit and not awaken in the world? Rise up and take governance over the men.”
328) But they did not say. Rather, it is as we find with Deborah, where it is written, “She judged Israel at that time.” Hence, woe unto a man whose wife blesses for him at his table, who exempts her husband in the blessing for the food because he does not know how to bless. So was Deborah, judging Israel. Woe unto a generation in which there was no one to judge the people but one female.
329) There were two women in the world, and they praised the Creator like all the men in the world will not. Those are Deborah and Hannah. Hannah said, “There is none holy as the Lord, for there is none besides You,” and all the writings that follow. She opened the door to faith in the world, such as, “He raises the poor out of the dust, He lifts up the needy from the dung-hill.” This is the door to faith, Malchut, which, in a sinful generation, is called “poor” and “needy.”
And when one repents, it is said about her, “He raises the poor out of the dust, He lifts up the needy from the dung-hill, to make them sit with princes, and inherit the throne of glory.” “To make them sit with the princes” is the upper faith, Malchut that rose above Chazeh de ZA, to the place of the patriarchs, meaning HGT de ZA, since the princes are the patriarchs. It is written about that, “The princes of the peoples are gathered together, the people of the God of Abraham.” Thus, from the side of the patriarchs, they are called “princes.”
330) “To make them sit with the princes” means she was prophesying about Samuel, who was destined to equalize with Moses and Aaron, as it is written, “Moses and Aaron among His priests, and Samuel among them that call upon His name.” “And inherit the throne of glory” is Samuel, who inherited the glory of Malchut [kingship] to two kings, Saul and David. Another meaning for, “And inherit the throne of glory”: the Creator inherits His throne to His servants.
331) “They that strive with the Lord shall be shattered.” “Strive” is written without a Yod [in Hebrew], which is a sign of plural. “Strive” has the letters of Riv [strife] and Vav [an ascription letter]. This is the holy King, ZA, Vav de HaVaYaH, the middle line. When the Dinim awaken and rulers from the side of Din govern the Rachamim, middle line, the Rachamim yield before the rulers of the Din. And when the Creator is blessed from the spring of the stream, Bina, the Rachamim intensify, meaning the middle line, and the Dinim that extend from the left surrender. This is the meaning of, “They that strive with the Lord shall be shattered.” Strife and Vav, meaning the Dinim from the strife of the Vav, the middle line, will shatter by the force of the illumination of Bina.
332) “Against them will He thunder in heaven.” Who is “them”? When the dew, the abundance of Atik, Keter, is upon him and fills his Rosh, meaning GAR, in the heaven, which is ZA, then He will thunder, meaning break the might and power of the harsh Dinim. “He will give strength to His king,” to the Creator, ZA. “And exalt the horn of His anointed” is the assembly of Israel, Malchut, called, “Long blast with the ram’s horn.” “His anointed,” as it is written, “The anointed of the God of Jacob,” said about David, who is considered Malchut.
333) Deborah, who came to praise the praise of the holy King, said, “Lord, when You went forth out of Seir, when You marched out of the field of Edom.” This teaches that the Creator invited all the peoples to receive the Torah but they declined. But did He not know that they would decline? Why did He invite them? It was so that they would not be able to say that had the Creator given them the Torah, they would have kept it. This is why He invited them.
All those writings that Deborah said are in wisdom, until that time when she praised herself, as it is written, “Until I, Deborah, arose; until I arose, a mother in Israel.” At that time, the spirit of prophecy departed her. This is why she said, “Awake, awake, Deborah; awake, awake, sing a song,” meaning she had to reawaken the spirit of prophecy.
334) All that was when the men were in sin and were unworthy of having the spirit of holiness over them. Then it is written, “And if the whole congregation of Israel shall err and the matter is hidden from the eyes of the assembly … and they become guilty.” But it should have said, “The whole of Israel shall err”; the word “congregation” is redundant. However, it concerns those who are in Jerusalem, from which the Torah comes out to the whole people. If they err, then the whole of Israel err, since they all follow them. “And the matter is hidden from the eyes of the assembly.” “The eyes of the assembly” are the Sanhedrin; they are the ones appointed over Israel.
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