The Zohar, Chapter “Miketz (At the End),” Item 61: Nukva is called, “night,” and she is a mirror, which means illumination of Hochma. And since there is no illumination of Hochma in any Partzuf besides her, Nukva is called, “mirror” or “vision.” Accordingly, the name “night” is vision.

Nukva is the desire to be filled that is capable of becoming similar to the Creator, the desire to bestow, because it sees Him before it. All our desires rise to Nukva, to Malchut of the World of Atzilut.

If these desires are directed at bestowal and willing to unite with the other souls, they enter Malchut of the World of Atzilut and unite with each other. In this manner, they become similar to Zeir Anpin of the World of Atzilut and a connection emerges whereby Zeir Anpin and Malchut are in adhesion.

Nukva becomes similar to Zeir Anpin, or stated differently, the creature becomes similar to the Creator. When the creature prepares itself properly, the Creator is imprinted in it, and thus, creation becomes His “mirror.” For this reason, it is called a “photograph of the Creator.”

When our desire to receive pleasure takes on the same exact form as that of the Creator (in other words, when it becomes bestowing), it is called a “photograph of the Creator.”

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A question I received: The Zohar evokes very powerful inner experiences, revealing the whole picture to me. But the moment I try to think about the unification of all souls, everything suddenly disappears and I am no longer able to keep my attention on the text. What should I do?

My Answer: Imagine that on your way to the Creator you’re passing through a filter or mechanism called the assembly of all souls, Malchut of the World of Atzilut. Otherwise you will not be able to unite with the Creator, with Zeir Anpin. You can only do it by passing through this system of souls, and that means absolutely all the souls that were created and then broken, and that now exist in Malchut of the World of Infinity in their uncorrected form.

If you want to reach Zeir Anpin, the Creator, you have to pass through this filter, this entire mechanism called the assembly of the souls of Israel, which is a union of all those who “aspire directly to the Creator.” In addition, you have to desire to unite them; you have to want to be that very Malchut of the World of Atzilut that unites with Zeir Anpin.

You do not exist unless you can connect all the souls within you, unless you can envision how the whole world is inside of you and how you take all of it to the Creator in order to bring all the souls into adhesion with Him. This is the picture you must see within yourself.

You do not exist in Malchut unless you want to unite with the other souls. Malchut is not your desire for fulfillment, but the desire to unite with the other souls, which you currently feel as distant from you and separated. However, the more you feel these souls in spite of everything and the more you want to unite with them, the more real becomes your existence in Malchut.

Malchut of the world of Atzilut is the result of your efforts to unite with the other souls; it is your joint desire together with everyone. When receiving the Torah, all the people had to unite as “one man with one heart” in order to unite with the Creator. That shared, central point for us all, the point wherein we unite with the Creator, is called Malchut of the World of Atzilut. Otherwise you are nowhere to be found in this picture.

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Nukvah (the female desire) receives everything from Zeir Anpin (her husband), including the Light of Correction that turns her into a vessel (Kli) at night, and the Light of Fulfillment that fills her when she attains the state of adulthood and receives Light for the sake of bestowal, a state called day. The daylight hours are different states when she receives Light for the sake of bestowal to varying degrees.

Time is a change of illumination inside Nukvah, depending on her ability to unite with Zeir Anpin and the amount of Light of Correction that she receives from him. Time is the stages of Nukvah’s correction, which she must gradually go through. Nukvah does not determine what stage she is going through, but only the rate at which the changes take place.

Morning is always followed by afternoon, and afternoon is followed by evening, and then by night. This order is impossible to change. However, the rate of how quickly these states will come to replace one another depends only on her request (Hitaruta de-Letata – “awakening from below). Nothing will come from Above unless she desires it.

This is the law operating in the spiritual world, governing the relationships of the Upper Level with the lower level, the Creator and the creation. And we observe the same thing in our world. It seems to us that the male desire rules the world, but in reality, everything is determined by the woman’s desire. It is her desire that causes all the changes in the world.

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A question I received: I am studying Kabbalah for 3 years and I have translated many writings from English to German. I also know almost all of your women’s lessons. But sometimes it happens to me that I still wonder why, for instance, the children’s lessons are made only by men (even if a woman appears, her role is played by a man), or why women are not allowed to read texts for audio material or translate your lessons simultaneously? All the Kabbalistic songs are sung only by men. Why are women excluded from participating at cultural evenings during Congresses? Is it really because men are distracted and cannot concentrate on the goal?

My Answer: The lessons are taught by men because Kabbalah in general is taught by men. As the method of correction, Kabbalah must come from men. Didn’t you study that Zeir Anpin corrects Malchut?! However, the translation of our lessons to Spanish, for example, is always done by a woman. Our TV shows also devote a lot of time to women and women participate in them. We welcome women’s participation anywhere possible. However, it doesn’t correspond to our inner work to have women speaking in front of men. We learn in Kabbalah that the female part (Malchut) receives from the male part (Zeir Anpin), but not vice-versa.

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Preface to the Science of Kabbalah (“Pticha”). Items 6 – 9, summary:

6. The five phases of the desire’s development from the Creator to its completed form comprise all of creation. Subsequently the desire is divided into different parts, but each part also consists of all these parts (according to the principle of a holographic image).

The Worlds of Adam Kadmon and Atzilut are still not separated from the Creator through their qualities. Hence, when the soul ascends to these worlds from our world, it merges with the Creator.

7. In the World of Beria, just as in phase 2, the desire to bestow is manifested. Therefore, when the soul is there, it feels independent from the Creator. Nevertheless, this does not make it separate it from the Creator, because it desires to bestow just as He does.

8. In the World of Yetzira, just as in phase 3, the desire to receive is manifested. However, this desire is still insufficient to separate the soul from the Creator.

9. In the World of Assiya phase 4 is manifested – the fully developed desire, called “the body.” It is completely separated from the Creator and feels absolutely independent. The Light inside it is called Nefesh – still, because the desire has no movement of its own.

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The Book of Zohar. Chapter “The Eighth Commandment” (abridged)

228. The eighth Commandment is to love an outsider (anyone who seeks correction) from another nation, who desires to come under the wings of the Shechina (qualities of Bina in Malchut), Malchut, who takes under her wings (protects from one’s own egoism) those who separate themselves from the other, impure (egoistic) side, and draw near her (with their qualities), as it is written: “LET THE EARTH (desire, Malchut) BRING FORTH A LIVING (bestowing) SOUL AFTER ITS KIND (according to its corrected desire).”

229. One might say that the soul of Haya (the last correction of Malchut) exists in Israel (the aspiration for spirituality) and is ready for anything (by means of faith above reason). He specified, “After its kind” (any qualities) refers to both Israel (one who aspires toward spirituality) and to an outsider (one who has just begun the path). Like chambers and passages (different qualities in Malchut) between them, the same exists in the land called Haya, under the wings.

230. The right wing (the quality of bestowal) of Malchut has two passages (conditions), which are split from this wing in two so as to let in two nations that are close to Israel. And under the left wing (the quality of reception) there are two additional passages, called Amon and Moav. And they are all called the souls of Haya (they are all corrected together).

231. Each wing contains a multitude of closed chambers and halls (separate conditions of correction). From them, spirits (Light of the level of Ruach) emerge and are divided among all the outsiders, called Nefesh Haya (Light of the level of Nefesh), but each “after his kind.” And they all come under the wings of the Shechina, but no further.

232. However, the soul of Israel (the general intention to bestow) stems from the body of that tree (the source of Light, Zeir Anpin), and from there the souls fly off (the Light descends) to this land (the desires undergoing correction, Malchut). Therefore, Israel (the intention to bestow) is the darling son of Malchut, and is sustained by her womb, and not by the wings that are on the outside of the body. Moreover, the outsiders have no part in the Holy Tree (ZA), especially not in its body. They refer only to the wings of Malchut, and no further. The outsider (the new desire undergoing correction) is under the wings of the Shechina, and no further (is protected, but not yet in her). The righteous among the outsiders also refer to the outer side (not yet fully corrected, existing under Tzimtzum Bet – the Second Restriction), and not to the inner. It is hence written: “LET THE EARTH BRING FORTH A LIVING SOUL (Nefesh Haya) AFTER ITS KIND” (not yet complete).

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The Book of Zohar. Chapter “The Third Commandment” (abridged)

204. The third Commandment is to attain, investigate and know that there is an Almighty Lord who governs the world, and to unite this every day (the revelation of the Upper Light in the soul) in the six Supernal limbs: HGT NHY of Zeir Anpin (parts of the soul), and to unify them in the six words of the prayer “Hear O Israel” (“Hear” is the property of Bina, Israel is the aspiration toward the Creator) and through this prayer to direct our desires upwards (toward acquiring the property of bestowal). Therefore, we must prolong the word ONE in the six words: “Hear, O Israel, the Lord is our Creator, the Lord is O-O-O-NE” (a sign of the aspiration upward).

205. It is therefore written, “Let the waters under the Heavens be gathered together onto one place.” This means that all the degrees under the Heavens will gather onto one place, to become perfect in the six ends (properties of ZA). Therewith, fear must be attached to the unity of the words: “Hear, O Israel,” which is done by prolonging the pronunciation of the letter Dalet in the word ECHAD. This is why the letter Dalet in the word echaD is written larger than the other letters. It is written, “Let the dry land appear” – let the letter Dalet (designating dry land) be attached to that unity.

207. It is written, AND THE CREATOR CALLED THE DRY LAND EARTH. This refers to the same unity below, by the words, BLESSED BE HIS GREAT NAME FOR EVER AND EVER, when the earth, called “desire,” became what it should be. For the word “earth” (Eretz) means desire (Ratzon). Hence, the expression “IT WAS GOOD” appears twice on the third day of creation: once for the Upper unity and once for the lower. For Malchut merges with both sides of ZA – with VAK de ZA and with her own VAK. Henceforth, the earth brings forth grass, for it has been corrected to yield fruit.

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The Book of Zohar. Chapter “Among All the Sages of the Nations of the World, There Are None Like You” (abridged)

161. Rabbi Elazar said, “It is written: ‘Who would not fear the King of the nations of the world!’ What kind of praise is this?” Rabbi Shimon replied: “This has been said, but one should not understand the verse, ‘For among all the sages of the nations of the world, and in all their kingdoms, there are none like You,’ in its simple, literal interpretation. This is because it naturally gives rise to evil intentions of sinners. Therefore, their folly must be clarified.

A philosopher came to me and said, “You say that your Creator governs the entire Heavens, and that all the Heavenly hosts are unable to attain Him, nor come to know His dwelling place. However, this does not add to His greatness, as it is written, ‘among all the sages of the nations of the world, and in all their kingdoms, there is none like You.’ What kind of a comparison is this when the Creator is compared to man, who is nothing?’”

162. Furthermore, you claim, as your Torah says, that “There had not risen a prophet since in Israel like Moshe.” There are none in Israel, but there is one among the nations of the world! So I claim the same: there is none like You among all the sages of the nations of the world, but among the sages of Israel there is one like You. However, if there is one like Him among the sages of Israel, then He cannot be the Supreme Ruler.

163. Rabbi Shimon said to him, “You object correctly that there are those among the sages of Israel who are similar to the Creator. For the Creator resurrects the dead back to life, yet Eliyahu and Elisha came and resurrected the dead back to life! The Creator causes rains to fall, yet Eliyahu came and abolished rains! The Creator created the Heavens and the earth, yet for Avraham the Heavens and the earth were revived.”

164. “The Creator governs the sun, yet Yehoshua came and stopped it. The Creator issues His decree, yet Moshe immediately issues a decree of his own, and it is carried out. The Creator wishes to punish, and the righteous of Israel annul His verdict. Moreover, He bid us to closely follow His ways and to be like Him in every way.” The philosopher then went and became Israel, and lived in the village of Shachalayim, and they called him Yosi HaKatan (Little Yosi). He studied the Torah a great deal, and was among the sages and the righteous of that village.

165. And now the time has come to take a closer look at this verse (to understand the inner essence of it). It is written that all the nations of the world are nothing before the Creator. Yet, how does this exalt Him? Hence, it is written: “Who sees the King of the nations of the world?” Yet, is the King of the nations of the world also not the King of Israel? The Creator wishes to elevate Israel (the property of love and bestowal toward others, similarity to Himself); this is why He is called everywhere “the King of Israel” (in accordance with man’s intention towards the Creator: Israel = Isra-El = straight to the Creator). The other nations of the world (egoistic intentions) say (about man) that they have another King up in the Heavens (egoistic goals), for it seems to them that He governs only them, and not us (they claim that the governance over the property of reception and the property of bestowal, seeing as they are opposite, does not descend from a single Upper Force).

166. It is written: “Who would not fear the King of the nations of the world?” That is, their Supernal King is there to threaten and persecute them, and do with them as He pleases (so strictly does the Creator manifest in egoistic desires). Hence, He should be feared. And all fear Him, Above and below. For it is written that among all the sages of the nations of the world (the angels that rule over these nations) and in their Kingdoms (Above) there is none like You. There are four Kingdoms Above that rule over all the nations of the world (the universal egoism, so as to bring it to correction) according to the Creator’s will. And there is no one who can do even the smallest action without His personal instruction (because the end goal determines every action). The sages of the nations of the world are the forces that rule them from Above, and all the wisdom of the nations of the world comes from these rulers. “In all their Kingdoms” means that the Creator’s will rules over them.

167. Yet, among all the sages of the nations of the world and in all their kingdoms, who among them can do it if not You, who will do it better than You! For You excel over them all in both properties and deeds. Hence, it is written: “There is none like You.”

168. Rabbi Shimon (joyous over the revelation that everything stems from the Creator) said to his friends: “This wedding (unification of souls with the Creator) must be a wedding for all of you, and each of you should bring a gift (his own part in the common Malchut) to the Bride.” He said to Rabbi Elazar, his son: “Present the Bride (Malchut) with a gift, for on the following day Zeir Anpin will look as he enters the wedding canopy (the common Screen with Ohr Hozer) at the sound of these songs and praises of the sons of the wedding canopy (the souls exiting exile into adhesion), who stand before the Creator.”

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The Book of Zohar. Chapter “The Night of the Bride,” Part 2 (abridged)

139. Thus, “the Heavens declare the work of His hands.” These are the friends who have united in the bride (Malchut) by studying the Torah on the night of the holiday of Shavuot. They are all participants of the covenant with her, and are called “the work of His hands.” And she praises and notes each and every one of them. What is Heaven, firmament? It is the firmament, where the sun, the moon, the stars, and the signs of fortune (zodiac) are located. This firmament is called the Book of Remembrance, and it declares and records them, so they shall become the sons of His palace, and He will fulfill all their desires.

140. Day after day brings Omer – a sheaf. The holy day out of those days (Sefirot) of the King (Zeir Anpin) praises the friends, who study the Torah on the night of Shavuot. They say to each other, “Day after day shall bring a sheaf,” and praise it. And the words “night after night” refer to all the degrees, Sefirot of Malchut, that reign in the night, praise one another by each receiving from a friend, from another Sefira. And the state of complete perfection makes them beloved friends.

141. Does he speak of the others in the world who do not obey the Creator, and whom He does not wish to hear? But they made lines through all the earth, that is, these things make a line out of those that reside Above and out of those that reside below. From the first – firmaments are made, and from the second, from their return – earth. And should you say that they revolve around the earth in one place, it is said that they are also at the end of the world.

142. And since out of them Heavens were created, who resides there? He returned and said, “There is a shelter for the sun in them. This is the holy sun, called Zeir Anpin, and it dwells and resides there, and adorns itself with them.”

143. Since Zeir Anpin resides in those firmaments and clothes in them, he emerges like a bridegroom out of his wedding canopy, and rejoices and races along these firmaments, and exits them and enters, and races toward a tower in a different place. He emerges from one end of Heaven, from the Upper World, from the Highest place, from Bina. And his season – where is it? It is the opposite place below, i.e., Malchut, which is the year’s season that forms all the ends and binds everything – from Heaven to this firmament.

144. There is nothing hidden on account of the year’s season and the phase of the sun that revolves in all directions. And there is no concealment, i.e., not a single Supernal Degree is hidden from him, for all were bound together and everyone appeared before him, and none could be concealed from him. Thanks to him and thanks to them he returned to them, to the friends, in the phase of complete return and correction. All this year and all this time is for the Torah (to study it), as it is written: “The Creator’s Torah is perfect.”

145. The word HaVaYaH is written six times, and there are six verses from “the Heavens declare” and until “The Creator’s Torah is perfect.” And this is the secret of the word BERESHEET, which consists of six letters: “THE CREATOR CREATED ET (THE) HEAVENS AND THE EARTH,” six words in all. The other sources of the verse from “The Creator’s Torah is perfect” and until “they are better than gold” correspond to the six utterances of the name HaVaYaH in them. The sources from “the Heavens declare” through “The Creator’s Torah is perfect” are for the six letters in the word BERESHEET, whereas the six names are for the six words from “the Creator created” through “the Heavens and the earth.”

146. As they were sitting and talking, Rabbi Elazar, the son of Rabbi Shimon, entered. He said to them: “Certainly, the face of the Shechina has come, hence I called you Pniel (Pnei–face + El–Creator = the Creator’s face),” for you have seen the Shechina face to face. And now that you have attained Benayahu Ben-Yehoyada, it certainly refers to Atik, the Sefira of Keter, just as everything else that occurred afterwards, as it is written in the Torah: “And he slew the Egyptian.” And he who is concealed from all – is Atik.

147. The words, “He slew the Egyptian” are explained in another place, i.e., at a different degree, in a different way. He opened and said, “He slew the Egyptian, a man of good stature, five cubits high.” All of this refers to the same secret. This Egyptian is the one who is well-known and is described as “very great in the land of Egypt in the eyes of the Jew,” for he is great and honored, as that old man had already explained.

148. This case was examined at the Divine Assembly. “A prominent man” and “a man of good stature” are the same, as they constitute Shabbat and the bounds of Shabbat. As it is written: “You shall measure it from outside the city.” It is also written, “You shall not impede limitations in measure.” Hence, he was a man of good stature. Precisely such, from one end of the world to the other. Such is he, Adam, the first man. And should you disagree, referring to the written “five cubits,” know that these five cubits extend from one end of the world to the other.

149. It is, as is written, “like a weaver’s beam,” as the Divine staff that was in his hand, which reveals by the secret name, confirmed in it by the light of the letter combinations that Betzalel and his disciples engraved, called “weaving,” as is written, “He filled them and others, and BOUND them.” And that staff – within it shone a secret name, inscribed on all its sides by the Light of the sages, who confirmed the secret name in forty-two properties. And the rest of what is written from here onward is similar to what the old man had already explained. Happy is his lot!

150. Be seated, dear friends. Be seated and let us renew the correction of the Bride on this night, for whomever joins her on this night shall be guarded Above and below in the coming year. And this year shall pass over him in peace. Such people are described in the verse: “The angel of the Lord stands round those that fear Him, and delivers them. O taste and see that the Creator is good.”

“The Night of the Bride” – full commentary

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The Book of Zohar. Chapter “The Night of the Bride,” part 1 (abridged)

125. Rabbi Shimon was sitting (Katnut) and studying the Torah on the night (absence of the spiritual Light, Galut – exile from spirituality) when the Bride, Malchut, unites with her husband, Zeir Anpin (precisely in Galut). And all the friends (the souls, parts of Malchut) present in the bridal chamber (Malchut of the world of Atzilut) on that night, the eve of the holiday of Shavuot (Pentecost, the end of Galut), must stand together with the bridegroom (ZA, the Creator) under the Huppah (wedding canopy), and be with him this whole night, and rejoice (over being filled with Light) with him in the corrections of the Bride (the common soul), i.e., study the Torah, then Prophets, then Holy Scriptures, and finally the wisdom, for these corrections are the Bride’s adornments (the Light of Hassadim, into which the Light of Hochma clothes). And the Bride (all the joined souls) receives corrections (in the property of bestowal), adorns herself with them (obtains the Light of Hochma), and rejoices with them all of that night (the end of spiritual exile). And on the next day, on the holiday of Shavuot (the receiving of Light), she only comes to the Huppah (Ohr Hozer, Hassadim) together with them (the souls of those who participated in her correction). And her friends, who studied the Torah (their correction) the whole night (of the exile), are called the sons of the Huppah. And as she approaches the Huppah, the Creator asks about them, blesses and adorns them with the Bride’s adornments (the corrections of the Light of Hassadim). Happy are those who merit this!

126. This is why Rabbi Shimon and all of his friends stayed up that night, and each of them renewed the Torah again and again. Rabbi Shimon was joyous, and so were his friends. Rabbi Shimon said to them: “My sons, how blessed is your lot, for it is you who shall accompany the Bride tomorrow to the Huppah, for all those who correct Her and rejoice in Her this night shall have their names recorded in the Book of Remembrance. And the Creator shall bless them with seventy blessings and adornments of crowns of the Upper World.”

127. Rabbi Shimon opened and said, “The Heavens declare the Creator’s greatness. I have already explained this, but when the bride awakens to enter the Huppah on the following day, with all the friends who rejoiced with her through that night, she rejoices with them, corrects herself and shines with her adornments.”

128. And on the following day, a multitude of masses, hosts, and legions join her. And she, together with all these masses, hosts and legions, awaits all those who corrected her by studying the Torah on that night. This is so because Zeir Anpin unites with Malchut, and she sees her husband, and it is said: “The Heavens declare the Creator’s greatness.” “The Heavens” alludes to the Bridegroom (ZA), who enters the Huppah. “The Heavens declare,” i.e., shine, like the luminescence of a sapphire, upon the entire Malchut, from end to end.

129. The Creator’s glory = EL – is the bride, Malchut, called EL, as it is written: “EL rages each day.” She is called EL on all the days of the year. And now, on the holiday of Shavuot, when she already entered the Huppah, she is called GREATNESS and she is called EL, greatest of the great, luminescent out of the luminescent, dominion over dominions.

130. The hour when the Heaven (ZA) enters the Huppah and shines upon Malchut, all of her friends, who corrected her by studying the Torah, are known by their names, as it is said: “The Heavens declare the work of His hands.” “The work of His hands” refers to the members of this covenant, called “the work of His hands.” As you say: “Confirm for us the work of our hands,” which is the mark of the covenant, imprinted on man’s body.

131. Rabbi Hamnuna-Saba then said as follows: “Do not let your mouth cause your body to sin,” i.e., one must not allow his mouth to get close to evil and be the cause of sin for the sacred flesh, which bears the mark of the holy covenant with the Creator. If he does so, he shall be dragged to hell. And the ruler of hell, called Domeh, stands at the gates of hell with hundreds of thousands of angels, but he is forbidden to approach those who have kept the holy covenant in this world.

132. When this happened to King David, fear enveloped him. Right then, Domeh ascended before the Creator, and said: “Master of the world, it says in the Torah: ‘And the man that commits adultery with another man’s wife…’ David broke his covenant, is it not so?” The Creator replied to him: “David is righteous, and his holy covenant remains pure, for it is known to Me that Bat Sheva was destined for him since the creation of the world.”

133. Domeh said to Him: “Master of the World, what is revealed to You is concealed from him.” The Creator answered: “Whatever David did was done with My permission. For no man goes to war without first giving his wife a Get (document of divorce).” Domeh then said: “But if this is so, David should have waited three months, which he did not.” The Creator replied: “This extension is only necessary to make certain that the woman is not pregnant from her previous husband. But it is known to Me that Uriah never went near her, for My Name is imprinted in him as testimony. Indeed, Uriah is Ohr–Iah, the Creator’s Light, though it is written Uriahu = Ohr + i + a + hu (Yod-Hey-Vav), without the last Hey, Malchut, which proves that he did not use Malchut.”

134. Domeh said to Him: “Master of the World, this is exactly what I have said: if You knew that Uriah had never laid with her, then who revealed it to David? He should have waited three months. And if You will say that David knew that Uriah had never laid with her, why did he send Uriah to his wife, saying: ‘Go down to your house, and wash your feet?’”

135. He replied to him: “Of course, David did not know, but he waited more than three months, as four months had passed. As we have learned, on the 15th day of Nissan, David ordered all the people of Israel to prepare for war, Yoav – on the seventh day of Nissan. They conquered the lands of Moav and remained there for four months, until he went to Bat Sheva in the month of Elul. And on Yom Kippur (Day of Atonement), the Creator forgave him his sin. But there are those who say that David dispatched his orders on the seventh day of Adar, the troops assembled on the 15th day of Iyar, he went to Bat Sheva on the 15th day of Elul, and on Yom Kippur the Creator forgave him and spared him from death at the hands of the angel Domeh.

136. Domeh said: “Master of the World, I have nonetheless one claim against him: why did he open his mouth and say: ‘The Lord is righteous, for a mortal does so,’ thus condemning himself to death. Hence, I have the power to bring death upon him.” The Creator replied to him: “You are not allowed to bring death upon him, for he has repented and confessed: ‘I have sinned before the Creator,’ even though he did not sin. But he did sin in one matter – the killing of Uriah. I have recorded his punishment, and he had received it.” Then Domeh immediately gave up his complaints, and returned, despondent, to his place.

137. And David said to this: “Were it not for the Creator’s help, Domeh had nearly claimed my soul.” “Were it not for the Creator’s help” means “had the Creator not been my guard and guide against the angel Domeh.” “Nearly” means that only the distance as thin as a thread separated me from the other, impure side, so close was I from Domeh dragging my soul to hell.

138. Therefore, man should be careful not to say what David said, for one cannot say to the angel Domeh that “It was an error,” as it was with David, when the Creator won the dispute against Domeh. “Why should the Creator be angry over your word,” i.e., for what you have said. “Destroyed the work of your hands,” i.e., the sacred flesh, the holy covenant, which you have broken, and are therefore to be dragged to hell by the angel Domeh.

“The Night of the Bride” – full commentary

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