The
Adulteress
60.
“If
a
man’s
wife
goes
astray
and
breaks
faith
with
him.”
Twofold
“man”
[in
the
Hebrew
text],
a
man
who
is
a
man,
who
observes
the
verse,
“Drink
water
from
your
hole
and
did
not
cast
his
eyes
on
another
woman,”
then
he
is
a
man
in
the
world,
a
man
to
his
woman.”
“[She]
breaks
faith
with
him,”
one
[breach
of
faith]
for
the
assembly
of
Israel,
Malchut,
and
one
for
her
husband,
ZA.
This
is
why
it
is
written,
“then
the
man
shall
bring
his
wife
to
the
priest.”
61.
Why
should
he
bring
his
wife
to
the
priest
and
not
to
a
judge?
It
is
because
the
priest
is
the
best
man
of
the
queen,
who
fixes
Malchut
for
the
coupling
with
ZA.
For
this
reason,
the
correction
of
the
flaw
of
the
adulteress,
which
reaches
up
to
Malchut,
pertains
to
him.
It
is
written,
“And
he
shall
slaughter
the
young
bull.”
“Slaughter”
means
someone
else,
and
not
the
priest,
since
the
priest
is
prohibited
by
law
to
act,
so
as
not
to
blemish
the
Hesed
[mercy].
Thus,
why
is
it
written
that
he
“shall
bring
his
wife
to
the
priest”
to
sentence
her
judgment?
Indeed,
only
the
priest
is
worthy
of
it,
since
he
is
the
queen’s
best
man,
and
all
the
women
in
the
world
are
blessed
by
the
assembly
of
Israel.
For
this
reason,
the
woman
below
is
blessed
seven
blessings
at
the
time
of
the
wedding,
since
she
is
gripped
to
the
assembly
of
Israel,
in
which
there
are
seven
Sefirot
HGT
NHYM,
and
the
priest
is
poised
to
correct
the
words
of
the
queen
and
to
look
into
anything
she
needs.
This
is
why
only
the
priest
is
fit
for
it,
and
not
another.
62.
But
the
priest
executes
judgment,
which
contradicts
his
degree,
which
is
Hesed?
It
is
not
so.
Rather,
he
exerts
in
this
in
order
to
increase
peace
in
the
world
and
to
increase
the
Hesed.
If
it
is
found
that
that
woman
is
clean,
the
priest
increases
peace
in
them:
in
the
woman
and
her
husband.
Moreover,
she
is
impregnated
with
a
male
son,
and
peace
is
made
through
him.
If
it
is
found
that
she
is
unclean,
the
priest
does
not
make
judgment,
but
the
holy
name
to
whom
she
lied
makes
the
judgment
and
examines
her.
63.
The
priest
did
not
let
himself
into
it,
but
rather
when
she
gives
herself
before
him
to
water
her
so
she
will
be
rewarded.
He
asks
her
once
and
twice,
and
since
she
wants
to
be
found
clean,
the
priest
performs
the
act,
in
order
to
increase
the
peace
between
her
and
her
husband.
64.
The
priest
writes
the
holy
name,
once
straight,
Yod-Hey
Vav-Hey,
and
then
writes
it
in
reverse,
Hey-Vav
Hey-Yod.
The
letters
that
were
dissolved
into
the
water
were
scratched
in
the
upper
lights,
four
phases,
judgment
in
judgment,
mercy
in
mercy,
mercy
in
judgment,
judgment
in
mercy.
If
she
is
found
to
be
clean,
the
letters
of
mercy
are
found,
and
the
letters
of
judgment
go
up.
If
she
is
not
found
to
be
proper,
the
letters
of
mercy
go
up
and
the
letters
of
judgment
remain,
and
then
the
judgment
is
done.
A
virtuous
woman,
holy
Malchut,
never
goes
astray
under
her
husband;
she
does
not
draw
Hochma
from
above
downward,
which
is
regarded
as
adhesion
to
another
god.
Rather,
she
is
adhered
to
her
husband,
ZA,
the
middle
line,
who
corrects
the
illumination
of
Hochma
so
as
to
shine
only
from
below
upward.
The
adulteress,
who
went
astray
under
her
husband,
adheres
to
a
woman
of
harlotry,
who
is
adhered
to
another
god
who
draws
the
Hochma
from
above
downward.
Malchut
is
called
the
“tree
of
knowledge
of
good
and
evil,”
since
there
are
two
points
in
her:
1)
the
point
of
the
quality
of
judgment,
Malchut
of
the
first
restriction,
because
of
which
she
is
unfit
to
receive
light,
2)
the
point
that
is
sweetened
by
the
quality
of
mercy,
by
which
she
receives
all
the
lights.
If
a
person
is
rewarded,
a
correction
is
performed
in
Malchut:
concealing
the
point
of
the
quality
of
judgment,
and
only
the
point
that
is
sweetened
by
the
quality
of
mercy
is
revealed.
At
that
time,
she
is
good,
and
a
person
receives
all
the
lights
through
her.
If
a
person
is
not
rewarded,
the
point
of
the
quality
of
judgment
in
Malchut
is
revealed,
and
all
the
lights
depart,
which
is
bad.
For
this
reason,
in
order
to
find
out
whether
the
adulteress
had
committed
harlotry
under
her
husband,
this
test
is
done
by
the
priest.
The
priest
writes
the
holy
name,
once
straight,
the
direct
order
of
HaVaYaH,
Yod-Hey
Vav-Hey,
indicating
the
expansion
of
Bina,
the
quality
of
mercy.
Afterwards,
he
writes
it
in
reverse,
where
HaVaYaH
is
reversed,
Hey-Vav
Hey-Yod,
indicating
the
expansion
of
the
quality
of
judgment
in
Malchut,
since
the
letters
Hey,
which
are
females,
control
the
Yod-Vav,
which
are
males,
and
the
bottom
Hey,
Malchut,
controls
the
letters
Vav
Hey
Yod,
for
each
letter
that
stands
first
is
the
ruler.
Therefore,
reversed
HaVaYaH
indicates
the
quality
of
judgment,
and
when
it
is
dissolved
into
the
water,
the
letters
of
mercy
from
Bina,
and
the
letters
of
judgment
from
Malchut
of
the
quality
of
judgment,
are
mixed
with
one
another,
and
four
phases
are
made
from
them:
1)
judgment
in
judgment
from
only
the
letters
of
Malchut,
2)
mercy
in
mercy
from
only
the
phase
of
Bina,
3)
mercy
in
judgment
from
Bina
that
is
mixed
with
Malchut,
4)
judgment
in
mercy
from
Malchut
that
is
mixed
with
Bina.
If
she
is
found
to
be
clean,
that
she
did
not
commit
harlotry
under
her
husband,
she
is
adhered
to
a
virtuous
woman,
to
the
upper
Malchut,
and
then
the
correction
in
her
is
on
her,
where
the
point
of
the
quality
of
judgment,
the
lock,
is
concealed,
and
the
point
of
the
quality
of
mercy
governs
her
openly.
The
letters
of
Rachamim
are
found
to
be
controlling,
and
the
letters
of
judgment
went
up,
meaning
departed
and
were
concealed,
as
the
correction
of
Malchut.
At
that
time,
when
she
drinks
this
water,
she
is
blessed
from
the
quality
of
mercy,
and
it
is
written,
“then
she
shall
be
clean
and
shall
conceive
with
semen.”
But
if
she
goes
astray
under
her
husband,
at
that
time,
she
is
adhered
to
a
woman
of
harlotry,
Malchut
of
the
shell,
in
which
there
is
no
correction
of
concealing,
then,
due
to
the
revealing
of
the
judgments
of
the
lock,
all
the
lights
of
Bina
depart,
and
the
judgments
remain.
At
that
time,
when
she
drinks
water,
it
is
written,
“the
water
that
brings
the
curse
shall
enter
into
her
and
cause
bitter
pain,
and
her
womb
shall
swell,
and
her
thigh
shall
fall
away.”
65.
“And
they
came
to
Marah,
and
could
not
drink
the
water
of
Marah
because
it
was
bitter.”
How
the
people
of
the
world
do
not
look
and
do
not
engage
in
words
of
Torah?
Here
we
should
see
why
it
is
written
here,
“There
He
made
for
them
a
statute
and
a
rule,
and
there
He
tested
them.”
66.
But
here
the
miracle
was
on
the
water,
since
the
Egyptians
were
saying
that
from
them
were
the
sons
of
Israel,
and
there
were
several
people
in
Israel
who
suspected
their
women
of
this,
until
the
Creator
brought
them
to
that
place,
Marah
[bitter],
and
wanted
to
check
them,
as
it
is
written,
“And
they
came
to
Marah,
and
could
not
drink
the
water
of
Marah
because
it
was
bitter.
And
the
people
grumbled
against
Moses,
saying,
‘What
shall
we
drink?’
And
he
cried
out
to
the
Lord.”
67.
The
Creator
said
to
Moses,
“What
do
you
want?
There
are
several
regiments
of
slanderers
standing
over
you
here,
and
I
want
to
check
the
women
of
Israel
here.
Write
the
holy
name
and
throw
into
the
water,
and
all
of
Israel
will
be
checked,
men
and
women,
and
no
defamation
will
remain
against
my
children.
As
long
as
not
everyone
has
been
tested
here,
I
will
not
place
My
name
over
them.
Promptly,
“And
the
Lord
showed
him
a
log,
and
he
threw
it
into
the
water,
and
the
water
became
sweet.”
A
tree
is
the
holy
name,
which
the
priest
would
write
to
check
the
women
of
Israel.
Then,
“There
He
made
for
them
a
statute
and
a
rule,
and
there
He
tested
them.”
68.
The
women
of
Israel
were
checked
because
of
the
suspicion
of
the
Egyptians,
but
why
were
the
men
checked?
Indeed,
the
men,
too,
needed
to
be
checked
if
they
were
not
defiled
with
the
women
of
the
Egyptians.
The
women
of
Israel
were
not
defiled
in
Egypt
all
those
years
that
they
were
among
them,
and
everyone,
men
and
females,
were
found
innocent.
It
was
found
that
the
seed
of
Israel
was
holy,
worthy
[innocent].
At
that
time,
the
Creator
placed
His
name
among
them.
For
this
reason,
certainly
on
water,
“There
He
made
for
them
a
statute
and
a
rule,
and
there
He
tested
them.”
Here,
too,
the
priest
checked
the
woman
with
water
and
with
the
holy
name.
69.
“And
the
priest
shall
take
holy
water
in
an
earthenware
vessel
and
take
some
of
the
dust
that
is
on
the
floor
of
the
tabernacle
and
put
it
into
the
water.”
Dust
is
as
it
is
written,
“Everything
was
from
the
dust,
and
everything
returns
to
dust.”
“Everything
was
from
the
dust,”
even
the
sun.
It
is
all
the
more
so
that
man
is
from
it.
70.
“From
the
dust,”
from
Malchut.
However,
it
is
written,
“of
the
dust
that
is
on
the
floor
of
the
tabernacle,”
which
means
it
is
a
different
dust.
The
dust
of
the
tabernacle
means
the
Sium
[end]
of
Malchut,
who
is
called
“tabernacle,”
and
the
litigants
are
gripped
below
to
her
end,
to
Malchut
of
Malchut,
as
it
is
written,
“Sin
crouches
at
the
door.”
This
is
why
it
is
written,
“and
take
some
of
the
dust
that
is
on
the
floor
of
the
tabernacle
and
put
it
into
the
water.”
71.
“The
water
of
bitterness
that
brings
the
curse.”
This
is
sea
water,
which
is
bitter.
What
is
sea
water?
It
is
the
holy
name,
Malchut,
who
is
called
“sea,”
when
she
is
in
judgment.
At
that
time,
they
are
called
“water
of
bitterness
that
brings
the
curse.”
And
for
this
reason,
the
water
of
the
bottom
sea,
which
is
a
branch
of
Malchut,
is
all
bitter.
72.
Several
sweet
[fresh]
rivers,
Sefirot
of
ZA,
enter
the
holy
sea,
Malchut.
Because
she
is
the
judgment
of
the
world,
her
water
is
bitter,
since
the
death
of
all
the
people
of
the
world
is
gripped
to
her,
as
it
is
written,
“Her
legs
go
down
to
death.”
Although
it
is
bitter,
when
it
spreads,
it
is
sweet
[fresh].
Sometimes,
the
sea
water
is
better
because
death
grips
to
Malchut;
sometimes
the
sea
water
swallows
the
rest
of
the
water,
and
it
is
called
the
“frozen
sea,”
swallowing
all
those
other
waters
and
sucking
them
into
it,
and
they
do
not
pour
outside.
Sometimes,
the
water
opens
and
all
that
is
drawn
to
the
lower
ones
is
drawn
from
the
sea.
The
sea
stands
in
several
ways.
The
water
that
brings
the
curse
is
called
so
when
the
serpent
comes
and
casts
filth
in
her.
For
this
reason,
the
priest
does
a
deed
below
and
makes
an
oath,
and
the
judgment
is
done.
73.
If
the
woman
is
found
to
be
clean,
this
water
enters
her
and
is
inverted
into
sweet.
It
cleans
her
and
stands
within
her
until
she
conceives.
Once
she
conceives,
the
water
beautifies
in
beauty
the
fetus
in
her
womb,
and
it
comes
out
a
handsome
boy,
clean
from
anything,
without
any
blemish
in
the
world.
If
she
is
not
clean,
this
water
enters
her
and
she
smells
the
smell
of
the
filth
of
the
serpent,
and
this
water
turns
into
a
serpent
in
her
womb.
And
in
what
she
has
spoiled,
she
is
captured,
as
it
is
written,
“and
her
womb
shall
swell,
and
her
thigh
shall
fall
away,”
and
her
disgrace
is
seen
by
all.
74.
All
the
women
in
the
world
stand
and
are
sentenced
in
their
place
by
this
water
that
the
adulteress
drank.
For
this
reason,
that
very
place
from
which
it
comes,
Malchut,
of
which
women
are
its
branches,
in
it,
they
are
judged
since
Malchut
judges
them.
75.
It
is
written,
“Your
will
be
as
a
fruitful
vine
by
the
side
of
your
home.”
A
vine
does
not
accept
another
kind
on
it.
So
is
a
woman
in
Israel;
she
stands
in
the
same
way,
accepting
only
her
partner
over
her,
like
a
pigeon
that
accepts
only
its
mate.
Hence,
as
a
fruitful
vine
by
the
side
of
your
home,
and
not
outside
the
market,
since
she
will
not
come
to
lie
in
the
upper
covenant.
76.
Solomon
said,
“One
who
leaves
her
maiden
champion
and
has
forgotten
the
covenant
of
her
God.”
“The
covenant
of
her
God”
is
the
place
of
the
covenant,
Yesod.
She
connected
to
it,
which
is
why
it
is
written,
“by
the
side
of
your
home.”
77.
Horror
shall
come
upon
that
person
who
leaves
his
wife,
who
shows
of
the
hair
of
her
head
outside.
This
is
one
of
those
modesties
at
home,
and
a
woman
who
takes
out
the
hair
of
her
head
in
order
to
beautify
in
it
causes
poverty
to
the
house.
She
causes
her
children
not
to
be
important
in
the
generation,
and
causes
another
thing,
leprosy,
to
be
in
the
house.
The
hair
that
was
seen
outside
her
head
caused
all
this,
and
if
this
is
so
at
home,
it
is
much
more
so
on
the
street,
and
even
more
so
if
other
insolence
will
be
seen
from
her.
This
is
why
it
is
written,
“Your
wife
is
as
a
fruitful
vine
by
the
side
of
your
home.”
78.
The
woman’s
hair,
which
was
revealed,
causes
other
hair
to
be
revealed
and
blemish
her.
These
are
the
forces
of
the
Sitra
Achra
that
grip
the
hair,
and
for
this
reason,
even
those
in
her
house
must
not
see
a
single
hair
from
the
woman’s
head,
much
less
outside.
79.
As
with
the
male,
where
the
hairs
are
harder
than
all,
judgments,
so
it
is
in
the
female.
The
woman’s
hairs
cause
several
blemishes,
cause
above
and
below,
cause
her
husband
to
be
cursed,
cause
poverty,
leprosy,
removal
of
importance
from
her
children.
The
merciful
one
will
save
us
from
their
insolence.
80.
For
this
reason,
the
woman
must
be
covered
in
the
corners
of
the
house.
If
she
does
so,
it
is
written,
“Your
children
are
as
olive
plants.”
An
olive
does
not
lose
its
leaves,
neither
in
the
winter
nor
in
the
summer,
and
there
is
always
more
importance
in
it
than
in
the
rest
of
the
trees.
Similarly,
her
children
will
rise
in
importance
over
the
rest
of
the
people
of
the
world.
Moreover,
her
husband
is
blessed
in
everything,
in
blessings
of
above
and
in
blessings
of
below,
in
wealth
in
children
and
in
the
children’s
children.
82.
It
is
a
commandment
to
discuss
the
rules
of
the
adulteress,
as
it
is
written,
“And
if
the
spirit
of
jealousy
comes
over
him
and
he
is
jealous
of
his
wife.”
Indeed,
the
spirit
of
impurity
is
on
both
sides:
in
falsehood
and
in
truth.
In
a
spirit
of
falsehood,
as
it
is
written,
“And
he
is
jealous
of
his
wife,”
and
she
is
not
defiled.
The
other
one,
“And
if
the
spirit
of
jealousy
comes
over
him
and
he
is
jealous
of
his
wife,
who
has
defiled
herself.”
83.
Is
there
truth
in
the
spirit
of
impurity?
In
a
person
from
the
side
of
the
tree
of
good
and
evil,
there
is
the
evil
inclination
there,
a
serpent.
When
a
person
has
a
beautiful
wife,
a
soul,
with
all
the
good
deeds,
of
whom
it
is
written,
“A
virtuous
woman
is
her
husband’s
crown,”
then
the
evil
inclination
has
envy,
like
the
serpent
who
envied
the
man
for
his
wife,
until
he
seduced
her
and
caused
her
death.
Sometimes,
he
controls
her
with
sins
and
defiles
her,
and
she
becomes
a
carcass.
84.
The
evil
inclination
on
the
right,
Ishmael,
is
called
a
“serpent.”
From
the
left,
Esau,
SAM,
is
called
a
“dog,”
the
appointee
over
Hell,
who
cries
out
and
barks
Hav!
Hav!
[give,
give],
as
it
is
written,
“The
leach
has
two
daughters,
Hav,
HaV,”
and
he
wishes
to
burn
with
his
fire
in
Hell
a
soul
that
was
defiled.
This
is
“And
if
the
spirit
of
jealousy
comes
over
him
and
he
is
jealous
of
his
wife,”
indeed,
and
she
was
defiled.
And
sometimes,
he
falsely
slanders
her,
when
she
is
not
defiled.
85.
It
is
written
about
her,
“If
a
daughter
of
a
priest,”
who
is
Michael,
Hesed,
and
the
soul
is
his
daughter,
“were
to
begin
to
fornicate,”
she
defiles
her
father;
she
will
be
burned
in
fire.
There,
that
filth
in
her
is
burned
and
she
is
whitened
from
it
like
silver
is
whitened
by
fire,
and
lead,
which
is
the
waste,
is
burned
out
and
becomes
dust
and
is
gone.
86.
It
is
likewise
with
Israel.
When
they
desecrate
the
Torah,
the
Creator
lets
them
into
the
exile
of
the
children
of
Esau
and
the
children
of
Ishmael,
under
their
enslavement,
whose
degree
is
“dog”
and
“snake,”
and
they
are
sentenced
there.
In
them,
they
will
be
sorted,
whitened,
and
purified
like
the
silver
is
purified
and
like
the
gold
is
tested,
as
it
is
written,
“And
I
will
purify
them
as
silver
is
purified,
and
I
will
test
them
as
gold
is
tested,”
until
the
verse
“If
your
sins
become
as
white
as
snow,”
comes
true
in
them.
87.
It
is
written
about
the
tree
of
good
and
evil,
“And
the
Lord
showed
him
a
log,
and
he
threw
it
into
the
water,
and
the
water
became
sweet.”
Because
Israel
were
mingled
with
the
mixed
multitude,
they
were
all
the
tree
of
good
and
evil.
Hence,
half
of
it
is
sweet,
from
the
right
side,
and
half
of
it
is
bitter,
from
the
left
side.
When
the
mixed
multitude
were
making
Israel
sin,
it
is
as
though
they
were
all
from
the
side
of
the
bad.
Hence,
the
water
returned
to
being
bitter,
like
that
bitter
log
that
he
threw
into
the
water,
as
it
is
written,
“And
they
came
to
Marah,
and
could
not
drink
the
water
of
Marah
because
it
was
bitter.”
88.
That
bitter
tree
that
he
threw
into
the
water
was
as
the
manner
of
the
test
of
the
adulteress.
If
she
has
gone
astray
under
her
husband,
the
water
she
was
given
to
drink
returned
to
being
bitter,
and
it
is
written
about
it,
“and
her
womb
shall
swell,
and
her
thigh
shall
fall
away.”
If
she
did
not
go
astray,
it
is
written,
“she
shall
be
clean
and
shall
conceive
with
semen,”
and
she
delivers
a
son.
Here,
too,
the
water
is
sweetened.
The
test
of
the
adulteress
where
he
casts
the
judgment
of
the
lock,
is
the
writing
of
HaVaYaH
in
reversed
order,
and
she
conceives
in
straight
HaVaYaH,
which
is
Bina.
If
she
adhered
to
a
woman
of
harlotry,
the
lock
would
not
have
mingled
with
Bina
and
would
not
be
sweetened
in
her.
Then
the
lights
of
Rachamim
[mercy]
depart
and
the
judgment
of
the
lock
operates
in
her.
At
that
time,
“her
womb
shall
swell,
and
her
thigh
shall
fall
away.”
If
she
did
not
go
astray
under
her
husband
and
was
adhered
to
a
virtuous
woman,
then
the
lock
in
Bina
is
sweetened
and
concealed,
and
the
key
is
revealed
and
controls.
At
that
time,
“she
shall
be
clean
and
shall
conceive
with
semen.”
Here,
too,
“And
the
Lord
showed
him
a
log”
is
a
bitter
wood,
the
lock,
for
all
who
are
adhered
to
the
right
were
incorporated
in
Bina
and
the
water
was
sweetened,
and
all
who
are
adhered
to
the
left
were
separated
from
them
because
of
the
quality
of
judgment
of
the
lock,
and
were
canceled,
and
Israel
came
out
pure.
89.
He
will
do
likewise,
to
test
Israel
in
the
last
redemption,
as
it
is
written,
“Many
will
be
sorted
and
whitened
and
purified,”
who
are
from
the
side
of
the
good
and
endure
the
text.
“And
convicted
the
wicked,”
from
the
side
of
the
bad,
and
the
verse
“And
they
shall
not
come
to
the
soil
of
Israel”
comes
true
in
them
and
He
kills
them.
90.
The
enlightened
ones
will
understand,
since
they
are
from
the
side
of
Bina,
the
tree
of
life.
It
is
written
about
them,
“And
the
enlightened
will
shine
as
the
brightness
of
the
firmament,”
in
this
composition
of
Rabbi
Shimon,
The
Book
of
Zohar,
from
brightness
of
upper
Ima,
who
is
called
repentance.
These
do
not
need
testing.
And
because
Israel
are
destined
to
taste
from
the
tree
of
life,
which
is
The
Book
of
Zohar,
through
it,
they
will
come
out
from
the
exile
in
mercy.