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485) “And to the woman He said, ‘I will greatly multiply your sadness in childbirth. In sadness you will bear children, and your desire will be for your man.” This applies above, in Malchut, and is true below, as well, in the corporeal woman. To the upper woman, Malchut, it was said, “In sadness you will bear children.”
486) “As the deer longs for the water brooks.” There is an animal in the world, Malchut, which governs in governance over a thousand keys each day. The illumination of Hochma is called “a thousand.” It is a female, and her desire is always for the water brooks, Hassadim de ZA, so that the Hochma in her will clothe in them, to drink and to satiate the thirst. It is so because Hochma cannot illuminate without Hassadim, hence she is darkness and thirsty for light of Hassadim, which are called water.
487) A deer is male. Taarog [long] is in female form, since the male form is Yaarog [long]. Yet, this is male and female together, to not separate them. And it is one, that they must not be elevated from one another, but rather both of them together. That Nukva will long for the water brooks. She is impregnated by the male, and it is hard for her because he stands on Din.
When Malchut is impregnated by ZA, when she receives from him the MAD of the souls, which connect with her MAN into a single soul, and then she receives Hochma for the soul from the left line. It is known that when the Nukva comes under the domination of the left line, she freezes and all her openings and gates are shut.
488) When she is in labor, the Creator brings to her one high and great serpent, who bites that place, and she delivers. It is written, “I will greatly multiply your sadness in childbirth,” because she is shaken each day, and is in sadness over the works of the world. “In sadness you will bear children.” The serpent saddened the faces of the world, meaning brought death over them through the seduction of the tree of knowledge. Yet, she needs him to open the opening so she may bear.
The blocking of the womb comes from the domination of the left line, which does not unite with the right line. Through the middle line—the Masach de Hirik, which diminishes the left line from GAR—the left surrenders and unites with the right. However, for the diminution of GAR of the Nukva, her TNHY fall into Beria and the serpent suckles from her Yesod, which fell into Beria. Thus, the opening of the womb comes by permitting the serpent to suckle from her Yesod. This is why it is considered that the serpent bites her pubis. It is to open the womb of the Malchut through her bonding with the Hassadim on the right. Then she is opened from her blocking and delivers the soul. And it is written, “In sadness,” through the suckling of the serpent because of the opening the opening, “You will bear children.”
489) “Your desire will be for your man, and he will rule over you.” She craves for ZA to give her Hassadim so she may satiate her thirst. “And he will rule over you” means that ZA will rule over Malchut because in the beginning, she was as big as ZA and he did not govern her. And because the moon, Malchut, said, “It is impossible for two kings to use the same crown,” and she was told, “Go and diminish yourself,” for this reason she waned her light and diminished her governance, and she has no authority of her own, except if ZA gives her strength. It follows that he is governing her, as it is written, “And he will rule over you.”
490) “In sadness you will bear children.” “In sadness” relates to the serpent. This serpent is needed, for he opened the way for all those souls to come down to the world. Had he not opened the ways for the souls to come down, the souls would not have been within the man. It is written, “Sin crouches at the door,” meaning Malchut’s door, which is meant to bear and to bring forth souls to the world, and the serpent stands at that door.
491) And all those souls that must come down in holy bodies, souls that extend from the right line, the serpent does not stand at that door because then Malchut does not need to draw Hochma from the domination of the left, and her gates are not blocked, making her need the serpent’s opening. Also, the serpent has no authority in that soul. And if not, then the serpent bites, that place is defiled, and it is not a soul that was purified. It is written about them, “In sadness you will bear children.” This is the serpent, with which she bears souls through his opening.
It is so because the serpent is over the body, for the body is born out of the filth of the serpent, and Malchut is over the soul, from which souls are born. Both clothe in one another—one grips the soul, and one grips the body.
492) This serpent is destined to beget all those bodies before it is his time, as it is written, “Before she travailed, she delivered.” It is so because the time of the serpent to beget is in seven years, and here he begets in five years, which is not his time. And in that time when he begets them, he will die of that birth, as it is written, “He will swallow up death forever.” It is also written, “Your dead will live; their corpses will rise.”
In the breaking of the vessels, and later through the sin of the tree of knowledge by the serpent’s seduction, 320 sparks of holiness dispersed and fell into the Klipot. Our whole work in Torah and Mitzvot is to sort those sparks of holiness and bring them back to holiness, and then will be the end of correction, as it is written, “He will swallow up death forever.” However, we must sort only 288 sparks of holiness, and we need not sort those last 32 sparks of holiness because they are sorted by themselves through the sorting of the 288 sparks.
This is so because eight kings broke, Daat, HGT, and NHYM. In each king there are 40 Behinot [discernments]: ten Sefirot KHB HGT NHYM, and in each Sefira four Behinot HB TM, and eight times 40 is 320 Behinot. They are called “320 sparks,” and if we divide those ten times by the ten Sefirot in them, we will find that there are ten Sefirot KHB HGT NHYM, where in each Sefira are 32 Behinot. In each Sefira there are eight kings, with four Behinot in each, HB TM, which are 32, and ten times 32 is 320.
Yet, we only have the strength to sort the first nine, which are nine times 32, being 288 sparks. But we have no power to sort those 32 sparks in the Sefira Malchut. But there is also no need to sort them because when the 288 sparks are fully sorted, the 32 sparks of Malchut are sorted by themselves. Thus, the correction depends only on sorting the 288 sparks through the Sefira Yesod, and the 32 of Malchut are sorted with them by themselves.
The redemption and the end of correction will be in the sixth millennium, the Sefira Yesod. It is so because once the sorting of Yesod has been completed, the sorting of the 288 sparks has been completed, and redemption and the end of correction will promptly follow. There is no need to wait for the seventh millennium, Malchut, to sort the 32 sparks of Malchut, too, since they are sorted along with the 288 in the sixth millennium.
Indeed, the bodies are considered the generations of the serpent because they were born due to the serpent’s seduction for the tree of knowledge. Had Adam not sinned in the tree of knowledge, he would not have begotten bodies. But to sort and to return all 288 sparks of holiness that fell through the sin of the tree of knowledge, many bodies are required. And after all the bodies have been born and do what they must, the end of correction will promptly follow.
It was said, “This serpent is destined to beget all those bodies before it is his time,” as it is written, “Before she travailed, she delivered.” This is because the time of the serpent is to beget is seven years, and here he begets in six years since the birth of all the bodies means that they will sort all the sparks that fell into the Klipot due to the sin of the tree of knowledge, which are 320 sparks. Thus, how will her delivery time be seven years, in the Sefira Malchut in the seventh millennium, in which the 320 sparks are completed? However, here he begets in six years, meaning in the sixth millennium, the Sefira Yesod, which is not his time, since in that, only the sorting of the 288 sparks is completed, and not all 320. At that time all the bodies will be born and it will be the end of correction, for the sorting of the sparks of the seventh millennium is completely unnecessary because they are sorted by themselves along with the 288 sparks. And when the 288 sparks complete returning to holiness, the end of correction will promptly follow.
At the time when he begets them, he will die of that birth, as it is written, “He will swallow up death forever,” for because it will be the end of correction, the serpent and the angel of death will be cancelled and die, as the serpent and the angel of death are one and the same. It follows that he died because he begot all the bodies, as it is written, “He will swallow up death forever,” and then will be the revival of the dead, as it is written, “Your dead will live; their corpses will rise.”
And since the birth of all the bodies indicates the end of correction, how can we relate that to the serpent, who is the opposite of correction, and who is the angel of death? It is written, “And behold, it was very good.” “Very” indicates the angel of death, who is very good, since although Adam HaRishon was all holiness before he sinned, he still lacked perfection. And as we learn about the sin of the tree of knowledge, you came to him with libel, since through the sin of the tree of knowledge, he begot many bodies, which complemented everything. This is why it is ascribed to the serpent, for had the serpent not seduced him into the tree of knowledge, bodies would not have been born from Adam HaRishon, and the correction would not have been completed. Thus, he is directly related to the end of correction, but he will die of that birth.
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