BaMidbar [In the Desert]The Count and the Calculation1) “And the Lord spoke unto Moses in Sinai desert, in the tent of meeting.” “And God created man in His own image.” When the Creator created man, He made him in the form of upper ones and lower ones, and he consisted of all of them. And his light shone from the end of the world to the end of the world, and all feared him.

2) We should consider the text, “And God created man in His own image, in the image of God He created him.” Since it says, “In His image,” why add “in the image of God He created him”? These are two degrees, for Adam consisted of male and female. Hence, it was said to the male, “created,” and said to the female, “in the image of.”

3) Because of that, they were two Partzufim [plural of Partzuf], male and female, as it is written in the end, “Male and female He created them,” consisting of two sides. And although the female was holding to his side, she herself consisted of two sides, Hesed and Din, to be complete in everything.

4) Since he sinned, the Partzufim were diminished and the Hochma departed him, and he considered only the affairs of his Guf [body]. Afterwards, he begot sons, Abel from the upper ones and Cain from the lower ones, and no seed was left of them in the world until he begot Seth, and from him the world was planted.

5) Yet, the lower world was incomplete and was not completed and did not exist until the arrival of Abraham, and the world existed. However, it was not complete before Abraham was in the world in the right, Hesed [mercy], as one who grips the right hand of one who fell. Isaac came and took the world’s hand from the left, in Gevura, and the world existed more. When Jacob came, he gripped the middle, the Guf—middle line—and was mingled with both sides, right and left. Then the world persisted and did not collapse.

6) And yet, the world was not rooted in its root until Jacob begot twelve tribes and seventy souls, and the world was planted. However, it was not completed until Israel received the Torah and the tabernacle had been established. Then the worlds persisted and were completed and the upper ones and lower ones were perfumed.

7) When the Torah and the tabernacle were erected, meaning ZA and Malchut, the Creator wished to count the armies of the Torah, how many armies there are in the Torah, in ZA, and how many armies are in the tabernacle, in Malchut. He wished to count Israel, who are the armies of ZA and Malchut.

Everything that should settle in its place, tying the branch below with its root above, settles only when it is mentioned in the mouth and counted. Here, too, the Creator wished to count the armies of the Torah and the armies of the tabernacle, to tie Israel to their root above, meaning ZA and Malchut, which are called “Torah” and “tabernacle.” And they are all as one, inseparable. It is all as it is above because their roots, Torah and tabernacle, are in Zivug and are not separated from one another and go together.

8) For this reason, Israel, who are the armies of ZA and Malchut, are counted, so they are known by them, except for those other ones who are not counted, meaning women and those

under twenty years of age. This is why it is written, “And the Lord spoke unto Moses in Sinai desert, in the tent of meeting.” If it is in the tent of meeting, why is there a need to say “In Sinai desert,” since it is known that the tent of meeting was only in Sinai desert? Indeed, it is one for the Torah, ZA, and one for the tabernacle, Malchut.

9) Both the Torah and the tabernacle were on the first day of the second month in the second year, which is Gevura and illumination of Hochma in the left. This is so because Nissan is right line and Hesed, and Iyar is left line and Gevura. And right and left were united. This month is called the month of Ziv [brightness], an indication to the month and the year, which illuminates the moon, Malchut, since the essential wholeness of Malchut is from the left line, the second month and the second year. It is so because then all the worlds are as complete as the Malchut that is their root. In the first month, Israel came out of Egypt, Hesed and right line. And now they were completed with the second month, too, which are Gevura and left line.

10) “The Lord has been mindful of us; He will bless,” He will bless the house. “The Lord has been mindful of us; He will bless” are the men, who were counted in the desert. The Creator blesses them and adds to them each time.

11) One who praises one’s friend, for his sons or for his money, should bless him and be thankful for the blessings. How do we know? From Moses, as it is written, “You are today like the stars of heaven in number.” Afterwards it is written, “The Lord, the God of your fathers, make you a thousand times so many more as you are, and bless you, as He has promised you!” There were two blessings for which to thank, and blessings over blessings. One was “The Lord, the God of your fathers,” and one, for later, was “And bless you as He has promised you.”

12) If one counts one’s friends merits and does not thank for the blessings, he is the first to be caught from above and is harmed because of it. And if he blesses him, he himself is blessed first. And he should bless him with a good eye, not with an evil eye. And in all things, the Creator desires the love of the heart. And one who blesses the Creator needs a good eye and a good heart, and the love of the heart even more so. This is why it is written, “And you shall love the Lord your God with all your heart.”

13) There is no blessing from above on something that was counted. Thus, how are Israel counted? A ransom was taken from them and there was no counting until all that ransom was collected and calculated. In the beginning, they blessed Israel, and subsequently, they counted that ransom, and then blessed Israel again. It turns out that Israel were blessed in the beginning and in the end, and there was no death in them.

14) Why does death arise by counting? It is because there is no blessing in counting. Since the blessing departs, the Sitra Achra is upon him and he can be harmed. This is why in counting one takes ransom and redemption, to remove death from oneself.

The counting extends from left without right, Hochma without Hassadim, which emit dispute, darkness, and death. It is incorrigible unless through the middle line, by which the Masach diminishes the GAR of the left and unites it with the right. At that time the lights of the left diminish into being from below upwards, into VAK without GAR, half the degree. This is the half Shekel. But its illumination is complete because it is included with Hassadim from both lines.

There is no blessing there, which is Hassadim, since then the left is parted from the right, from blessing and from Hassadim. And the ransom, which is the half Shekel, extends from half of the degree of the left because it is already united with the right and the middle line. In this way, there is no death in counting.

Moreover, there is all the perfection in it, since first, the Hassadim, right line, are extended and half a Shekel is drawn from the left line, VAK de Hochma, and Hassadim are drawn from the middle line. Thus, Hassadim from the right line are from this side and Hassadim from the middle line are from that side. And then there are no Dinim [judgments] at all in the left line any longer.

15) “He will bless the house of Israel.” These are the females, called “house,” who were not counted. This is so because the females are not counted in the desert. “He will bless the house of Aaron,” since they are the priests and they bless the people with a good eye, a good heart, and with love of the heart. “The house of Aaron” implies women, who are blessed by Aaron’s blessing.

16) “He will bless those who fear the Lord” are the Levites, who are blessed because they fear the Lord. “The small together with the great” means that even though the small ones were not counted because only those from twenty years and older were counted, they were blessed along with the great.

17) They could not find a number in Israel by which to be blessed, such as the number that was counted with the half Shekel. This is so because this number was to be blessed, and to complement the perfection of the worlds, which is the great perfection of the unification of Hochma in Hassadim. And where the blessings depart, they are counted, as it is written, “On the first of the second month, which is brightness,” illumination of Hochma in the left, of the blessings of the world, Hassadim, from which the brightness of the world arises.

This is why the second month, the left line, is called “brightness,” since the brightness of everything emerges from it, meaning illumination of Hochma that is included with Hassadim. Since it shines only from below upwards, it is not considered light but brightness. This is why it is written, “The Lord bless thee out of Zion,” out of Malchut in whom there is room for disclosure of illumination of Hochma. This is all one thing because the Malchut is built from the second month, the left line, and it is written, “For there the Lord commanded the blessing, even life for ever.” The blessing is Hassadim and life is Hochma, as it is written, “Wisdom preserves the lives of its possessors.”

18) From which place are Israel blessed? Woe unto the world if they do not stand guard and people do not consider the honor of the High King. When Israel are worthy before the Creator, the worlds are in one high and holy tree, ZA, which is the nourishment of everything. And it was blessed from a place where all the blessings were gathered, from Bina, and it was planted in it and its roots were rooted. This is so because Mochin de ZA were planted in Bina, as it is written, “Three come out of one, one is rewarded with all three.”

19) And Israel below were blessed from a place from which all these blessings emerge and do not delay in their exit, from Malchut, as it is written, “The Lord bless thee out of Zion.” It is also written, “Like the dew of Hermon [the tallest mountain in Israel],” descending over the mountains of Zion, Malchut. And it is written, “For there the Lord commanded the blessing, even life for ever.” This is the light of the world, as it is written, “Out of Zion, the perfection

of beauty, God has shone forth.” “Shone forth” means illuminates, and when He shines, He shines to all the worlds.

20) And when this light—blessing and life—awakens, everything is in unity, in Zivug, and all is in love, in perfection, and then it is peace for all, peace above and below, as it is written, “Peace be within thy walls, and prosperity within thy palaces.”

Be Joyful with Jerusalem21) “Be joyful with Jerusalem and rejoice for her, all you who love her.” How favored is the Torah by the Creator because wherever words of Torah are heard, the Creator and all His armies listen to His words. And the Creator comes to dwell with him, as it is written, “In every place where I cause My name to be mentioned.” Moreover, those who hate Him fall before him.

22) The Mitzvot of the Torah are sublime, superior. A man comes and performs a Mitzva. That Mitzva stands before the Creator and crowns before Him and says, “So and so made me,” and “I am from so and so,” since he awakened it above. This is so because as he evoked the Mitzva below, it is awakened above and makes peace above and below. This causes Zivug between ZA and Malchut, who are called “above” and “below.”

23) “Be joyful with Jerusalem,” since there is joy only when Israel are in the holy land, where a woman connects with her husband, ZA and Malchut. Then it is the joy of everyone, a joy above and below. And when Israel are not in the holy land, one is forbidden to rejoice and to display joy, as it is written, “Be joyful with Jerusalem and rejoice for her.” Rejoice for her, when Israel are in her.

24) When Jerusalem rejoices, man should rejoice, and not during the exile. “Be joyful with Jerusalem,” as it is written, “Serve the Lord with gladness.” Jerusalem, meaning Divinity, should be served and delighted.

25) One verse says, “Serve the Lord with gladness,” and one verse says, “Serve the Lord with fear, and rejoice with trembling.” When Israel are in the holy land, they serve before the Lord with gladness. When Israel are in another land, they should serve with fear and rejoice with trembling. “Serve the Lord with fear” is the assembly of Israel, Malchut, when she is in exile among the nations.

26) “For you shall go out with joy.” This is the assembly of Israel. As long as she is in exile and lies in the dust, she is not called “joy,” until the Creator comes to her and raises her from the dust, and says, “Shake thyself from the dust; arise,” shine and they will bond together. Then she is called “joy,” the joy of everyone. And then, “For you shall go out with joy.” Then several armies will go out to welcome the mistress for the joy of the King’s meal.

The Banners27) There are four camps to the assembly of Israel, HG TM: Michael, Gabriel, Uriel, and Raphael. These are the twelve tribes and the twelve surrounding boundaries, since in each of the HG TM there are three lines, which make twelve. It is all as it is above, the twelve boundaries of ZA. It is written that this is where the tribes rose, meaning “The tribes of the

Lord.” The tribes that rose there are the twelve tribes, the twelve boundaries below in Malchut that rose to the twelve boundaries of ZA.

28) “The tribes of the Lord.” Because Yod-Hey, meaning HB, are a testimony to Israel, it is written, “the Reubenites,” “the Simeonites,” where in each there are Yod-Hey—Hey in the beginning and Yod in the end. This is so because the upper, holy tree, HaVaYaH, sealed them with His seal, as it is written, “As for the likeness of their faces, they had the face of a man, and the face of a lion on the right side.” And the face of a man, Malchut, is included in all of them. There are four faces to the four directions of the world—lion, ox, eagle—which are separated in their form, and they are all included in man, Malchut. This is so because the lion, ox, and eagle are HGT, and the face of a man, Malchut, receives from all of them and they are all included in her.

29) Michael is to the right, south, Gabriel is to the left, north, Uriel is in front of them, east, and Raphael is behind them, to the west. And Divinity is over them. Two are from the south and the north, two are from the east and the west, and Malchut is in the middle. Similarly, in the land below, in banners, two are from here—the banner of the camp of Judah and the banner of the camp of Reuben, and two are from here—the banner of the camp of Ephraim and the banner of the camp of Dan. And Yod-Hey is in the middle, which are the two tables of the covenant in the ark, which was walking in the middle of them.

30) When the banners of Judah and Reuben went, it is written, “Then the tent of meeting shall set out with the camp of the Levites,” and afterwards the two banners—of Ephraim and of Dan—four camps to the four directions of the world. Thus, there are thirteen, since each banner comprises three tribes because it is below as it is above, in Malchut.

31) The first to set out was the banner of the camp of Judah, which corresponds to the camp of Uriel, and then the banner of the camp of Reuben, corresponding to the camp of Michael. Reuben is to the south, Hesed, Judah is to the east, Tifferet, and sprinkling on the altar was first in the southeastern corner, Hesed and Tifferet. The camp of Dan is to the north, opposite the camp of Gabriel; the camp of Ephraim is toward the sea, west, opposite the camp of Raphael. And the sprinkling on the altar was to the northwest, as well, meaning Gevura and Malchut.

Everything is tied in one another so that everything rises and unites in the Holy Name HaVaYaH, which is the beginning of everything. The Yod de HaVaYaH, which is Hochma, is superior to everything. The first Hey is Bina, the holiness of everything. Vav is Tifferet, in which everything is included, and the bottom Hey is Malchut.

The four banners in the four directions correspond to the four camps of Divinity—Uriel, Michael, Raphael, and Gabriel. The banner of the camp of Judah is to the east, which is Tifferet, middle line. Following, Reuben is to the south, Hesed, right line. Following him is Ephraim, to the west, Malchut, and after him is Dan in the north, Gevura, left line. Each banner comprises three tribes, thus they are twelve, opposite the twelve boundaries in Malchut that are sealed by the twelve boundaries in HaVaYaH.

32) The Yod of HaVaYaH de ZA, east, is the beginning of the light. It walks and roams and educes the south, Hesed. The south comes out and depends on the beginning of the east, which is Yod de HaVaYaH, Hochma. The Hey de HaVaYaH de ZA is south, from which the south in the world comes out, since the Hey is Bina, and Hesed, south, extends from Bina.

But the Yod, Hochma, enters at the start of the east and brings out the Hesed, which hangs down and comes out through Bina to ZA.

33) And the north and south depend on the Hey, as well as on what is between them—the middle line that unites them. The south and north depend on the Yod-Hey—south from the Yod and north from the Hey, and Vav, which unites them, is in the middle. This is a male son, meaning Tifferet, the offspring of Yod-Hey, between north and south.

One who places one’s bed between the north and the south will have male sons, since a male son is Tifferet, between the north and the south. This is so because the north and south depend on the upper Hey, Bina, meaning the two lines in her. And the son between them is Tifferet, uniting them like Yod-Vav-Hey. Yod is the right line on the south, and Vav is the middle line, whose right turns to the south and whose left is to the north. The Hey is the left line on the north, and the bottom Hey of HaVaYaH is west, Malchut.

34) For this reason, the south clings to the east, the beginning of the sun, and depends on it. Thus, the upper Hesed depends on and grips to Aba, which is Yod, and Gevura depends on Ima, which is Hey. And all is gripped to one another.

35) The corners of the altar are also poised that way. It comes to the southeastern corner because the strength of the south is in the east, in the middle line, the beginning of the sun, and the force of the sun is in its beginning. Afterwards, it comes to the northeastern corner, since after the south, Hesed, received the strength of the east, after the middle line united the south and the north, the east illuminated for the north and the north was included in the south, since the left is included in the right through the middle line.

36) Afterwards, he came to the northwest corner. This is so because the west—which is in the lower Hey, which is Malchut—takes from the north. Thus, the north goes to the west because Malchut is built from the left line and then comes to the southwest corner, where Malchut is going to connect in the south, meaning to clothe the Hochma in Hassadim, as the south depends on the east, the middle line.

For this reason, its strengthening, which is the east, goes first. The west, too, goes to grip to the south, and the south, which is its strength, goes first, as it is written, “And his right hand embrace me”; this right is south. For this reason, it nourishes from both sides, north and south, left and right, as it is written, “Let his left hand be under my head, and his right hand embrace me”; north is his left and right is his south.

Why has the order of degrees changed in the banners? First, Judah on the east, Tifferet, was walking in the lead, followed by Reuben in the south, who is Hesed, then Ephraim in the west, who is Malchut, and followed by Dan in the north, Gevura. Why did they not walk in order of degree—first Reuben, Hesed, then Dan in the north, Gevura, then Judah on the east, Tifferet, and then Ephraim in the west, Malchut? It is because the travels in the desert were to disclose the illumination of Hochma, since illumination of Hochma appears only while traveling, which is the disclosure of the lines one at a time.

And when they complete their journey, they rest, and the illumination of Hochma does not appear. It is written, “And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O Lord, and let Your enemies be scattered,’” since disclosure of illumination of Hochma is rising, and all the Klipot scatter upon its disclosure because the illumination of Hochma chases them away.

But when the journey was through, it is said, “And when it rested, he said: ‘Return, O Lord, unto the tens of thousands and thousands of Israel,’” which is illumination of Hassadim, called “tens of thousands.” But since the illumination of Hochma was absorbed in them from their journey, they are called “tens of thousands and thousands” because thousands imply illumination of Hochma, as it is written, “And I will teach you wisdom” [in Hebrew, “teach” is spelled like thousands].

And since the travels were in the desert, the place of the outer ones, they need additional care so they will not nourish off them. Until the disclosure of the middle line, there is suction for the Dinim and external ones both on the right line and on the left line. This is so because then there is a dispute between them: the right is VAK without GAR, and the left is in Hochma without Hassadim, which is darkness, and all the outer ones and Dinim extend from it.

This is why the right and the left, south and north, did not appear earlier. Instead, the middle one appeared first, uniting the south and the north and complementing both. The right line, Hassadim, acquires GAR from the mingling with the left, and the left line, Hochma, acquires Hassadim by mingling with the right, and then it can shine, chasing away all the outer ones.

However, this decision of the middle line was done between the two lines—right and left—of Bina, when Tifferet rose to Bina and united them in Daat, at which time three lines came out in Bina, called Hochma, Bina, and Daat. And since the three lines HBD came out in Bina from Tifferet, the Tifferet was rewarded with those three lines, as well.

For this reason, the first to go was the banner of the camp of Judah, on the east, which is the middle line, whose beginning is in the hidden Daat, in the unification of right and left of AVI. Following it was the unification of the right and left of YESHSUT—the revealed Daat that unites right and left, so there will not be a grip to the Dinim and outer ones in them.

Then Hesed emerged, the heart of the action of the middle line, to subdue the right and extend Hassadim, and to clothe the Hochma on the left, who was dark for lack of Hassadim. And since he disclosed the Hassadim, which is the traveling of the banner of the camp of Reuben, Malchut emerged after them to be included in the right, since Malchut was first built of Hochma without Hassadim and was dark. Hence, once the Hassadim appeared, with the traveling of Reuben’s camp in the south, Malchut—which is the banner of the camp of Ephraim—followed it, to clothe in Hassadim.

And since the core of Malchut’s structure is from the left, the banner of Dan’s camp followed her, which is from the left. Hence, the east preceded the south, since the east strengthens the south and unites it with the north. And since it complements the north, it went first. For this reason, the west preceded the north, so the Hassadim of the south would be in front of it and the Hochma of the north behind it, since so it is when Malchut is in Gadlut—Hassadim are her anterior and Hochma is her posterior. Hence, the south went before her and the north after her.

These words clarify all the words of the essay. In the beginning it clarifies the general, that the twelve boundaries in Malchut are sealed by the twelve boundaries of HaVaYaH de ZA. The twelve boundaries in Malchut are as those above, in ZA, HG TM, with three lines in each. And later he specifies and details the four animals and four angels, which are the structure of Divinity, upon which the illumination of Hochma appears in Malchut.

Afterwards he explains the relation between the four banners below with the structure of Malchut above, and then explains the order of advancement of the banners in relation to the structure of Malchut, where the first to go are the east and south, followed by the west and north. Afterwards he explains the change that takes place in the banners where the order is east, south, west, and north, and not the usual south, north, east, and west. This extends from the root of the twelve boundaries in ZA, HaVaYaH, whose root is Tifferet that rose to determine between the two lines of Bina and became Daat there. It is also considered east because it is essentially Tifferet.

The Hochma of the right, the essence of Hochma, extends from the closed Hochma, the Hochma of the ten Sefirot of Ohr Yashar [Direct Light], which was blocked and does not reach the worlds. Male and female in this Hochma are called “upper AVI,” Yod de HaVaYaH. The illumination of Hochma that spreads in the worlds is only from Bina of the ten Sefirot de Ohr Yashar, which return to being Hochma, whose male and female are called YESHSUT, Hey de HaVaYaH.

In general, the Yod-Hey de HaVaYaH are right and left, and the Vav, the middle line, sentences and unites them. However, in particular, when Tifferet rises to determine between the Yod-Hey, it first rises to unite the right and left in the Yod de HaVaYaH, upper AVI. But no Hochma extends from their unification, but only Hesed. This is why the Daat that unites the upper AVI is called “the hidden Daat.”

Afterwards it comes and unites the right and left in the Hey de HaVaYaH, YESHSUT, which is Bina that returns to Hochma. By the Daat that unites them, Hochma and Hassadim are extended together, since the Hochma appears in them. For this reason, this Daat is called “the revealed Daat.”

He said that Yod is east and the Hey de HaVaYaH, upper AVI, shine through the east, which is the hidden Daat that unites them. This is so because the beginning of the light that comes out through the unification of the Daat is in the Yod de HaVaYaH. And from this Zivug emerges the south, Hesed. But the north, Hochma, is hidden here.

The beginning of the east is the hidden Daat, which begins with upper AVI, and only Hesed comes out through its Zivug. However, the Hesed does not come directly out of upper AVI to ZA, but rather the Hey, south. This is so because the Hesed comes out from Bina to ZA, where AVI, Yod, enter and mate through the hidden Daat, which is called “the beginning of the east,” and elicits the Hesed for ZA through the Hey de HaVaYaH, Bina. This is because a degree can receive something only from its adjacent degree and not from the one above its superior.

It turns out that Hesed, south, meaning right line, appears through the east first, which is the hidden Daat in the Yod de HaVaYaH. Thus, the unification of the three lines to disclose Hochma and Hassadim does not apply in upper AVI, Yod de HaVaYaH, for only the right line appears there. Rather, the unification of the three lines appears in YESHSUT, and from the Hey de HaVaYaH, Bina, appear three lines—south, north, and middle—which is the revealed Daat that extends Hochma and Hassadim together through the unification of the north and south in one another.

It turns out that the unification through the beginning of the east, which appears in the Yod de HaVaYaH, reveals only the right line, Hesed, south. And the unification that occurs in the

Hey de HaVaYaH through the revealed Daat reveals the north, the left line, Hochma. It was already said that Yod is east, and the Yod reveals the Hesed by the force of the east, the hidden Daat. Thus, Yod-Hey, south and north, depend on it. Hesed—right line, the source of the Hassadim—depends on the Zivug of the Yod, but the left line is hidden in it, and the left line—north, where there is revealed Hochma of the left—appears from the Zivug of the Hey. It turns out that the north depends on the Hey. In this respect, AVI are considered right line, and YESHSUT is left line, Yod-Hey, and the Vav is in the middle because the Vav de HaVaYaH mates them.

It was written that south is Hesed, and grips to the east and depends on it as a branch with its root. This is so because the hidden Daat is the beginning of the sun, whose essence is Tifferet, called “sun” and east. But with its ascent to Yod-Hey it becomes Daat. In the beginning of the Daat in upper AVI, a root is made for the disclosure of Hesed, by which the upper AVI mate and elicit the Hesed. This clarifies why the banner of the camp of Judah in the east, which is Tifferet, went before the banner of the camp of Reuben on the south, which is Hesed. It is so because the east, the beginning of the east, is the hidden Daat, the root of the disclosure of Hesed, and the Hesed, south, is its branch.

He brings an example from the sprinkling on the altar: He begins with the southeastern corner because the strength of the south, Hesed, is in the east, Tifferet. This is the beginning of the sun, the hidden Daat, where through its Zivug appears the light of Hesed. At its inception, the core of the force of the middle line, the sun, is in the Daat that unites the upper AVI to extend the light of Hesed. Then it is northeast, after the south took its strength from the east, which appeared by it in the unification of the hidden Daat with the Yod de HaVaYaH. The east shines to reveal the north, the left, and the Daat, east, comes and unites the right and left in the Hey de HaVaYaH, YESHSUT, which appears and shines in the north, in the revealed Daat, through this unification.

The north is included in the south. Through the east, the revealed Daat, the two lines are incorporated in one another, and Hochma of the left clothes in Hassadim of the right. And Malchut, which is to the west, is built primarily from the left line. Then the Hochma in her should clothe in Hassadim, south. Hence, the west receives from the south.

It turns out that now the west, Malchut, turns its face to the south so that Malchut will receive Hesed from the south to receive illumination of Hochma in the north. This is similar to the journeying of the banners where the banner of the camp of Ephraim on the west, which is Malchut, faces south because it is following the banner of the camp of Reuben on the south, to receive Hesed from him. And following the banner of Malchut travels the banner of the camp of Dan in the north, which is Gevura and left line, from whom Malchut receives Hochma.

It turns out that the banner of the camp of Ephraim on the west is facing south and its back is toward the north, as with the sprinkling on the altar. This is so because Malchut does not receive from the north, left line, except in her Kelim de Achoraim [posterior vessels], and receives Hassadim from the right line in the Kelim de Panim [anterior vessels].

This explains the reason for the journeying of the banners, which were east first, which is the hidden Daat, the beginning of the light, the root of the light of Hesed that appears from AVI. This is why the south follows it, for it is its branch. And following it is the west, which is Malchut, whose face should turn to the south. And following it is the north, for the back of

Malchut should turn to the north, as it is written, “Let his left hand be under my head, and his right hand embrace me,” and “under” always means Achoraim.

37) The Creator places His bed between the north and the south, for His bed is Malchut. She grips to the son, ZA, who is there between the south and the north. This is why people should place their beds between the north and the south, so the right side of the bed is facing south and the left side of the bed is facing north, like the position of ZA between the south and the north. And so my father taught me—that they are given sons because they aim toward the complete upper faith in utter completeness, meaning to the Creator, who is between the north and the south. And also to the assembly of Israel, Malchut, which is called “bed,” which is between the north and the south. And he will certainly have sons.

38) In everything, an act should appear to be as it is above. And as the act appears to be below, so it is awakened upon him above.

The Lord Is My Light and My Salvation39) “The Lord is my light and my salvation; whom shall I fear?” Since Adam gazed in the upper light and the Creator shone upon him, he fears neither upper ones nor lower ones, as it is written, “But upon thee the Lord will arise, and His glory shall be seen upon thee.” “The Lord is the stronghold of my life.” When the Creator holds a person, he does not fear all the litigants in the world.

40) It is written, “Let thy father and thy mother be glad, and let her that bore thee rejoice.” “Let thy father be glad” is the Creator, “And thy mother” is the assembly of Israel, Malchut. “And let her that bore thee rejoice” is the one who bore you below, your mother in this world.

Into Your Hand I Commit My Spirit41) “Into Your hand I commit my spirit; You have redeemed me, O Lord, the God of truth.” Happy is a man who walks in the ways of the Holy King and does not sin before Him. When the night comes, the tree of death governs the world and the tree of life departs high above. And since the tree of death alone rules in the world, all the people in the world taste the taste of death, since sleep is one part of sixty of death. This is so because this tree causes. It is Malchut that governs alone, without ZA, which causes that, since Malchut is called “night.”

42) A man should come first and commit his soul in deposit, like a deposit that one gives to another, a mortgage, where even though one is committed to more than the price of the mortgage, it is not important to engage in quarrel with him because he has given him a mortgage. And if he refuses to give him a mortgage we will certainly inspect him, for he is not from a holy seed and is not one of those who have faith.

43) So is that tree, Malchut, which people precede and commit their souls to it in mortgage. It takes the souls of all the people in the world, and they all taste the taste of death because this is a tree of death, since when Malchut is separated from ZA, the tree of life, and she is the tree of death. And although all those souls commit to it, and it is unfitting to return one’s mortgage, still, because they were all given as deposit, he returns all the deposits to their owners.

44) The tree of death is unsuitable for returning man’s deposit, except in the morning when the tree of life awakens in the world. And then, since the tree of life awakens in the world, all the people in the world live and that tree of death leaves and returns all the deposits that were deposited in it, and retires. And they live because that tree of life causes, which is ZA that governs the day.

45) But many people awaken from their sleep at night and life is given back to them while the tree of death governs. Indeed, the tree of life does it, since it is written, “To see if there are any who seek after God.” And a person will not have a cause to say, “If I were governor of my soul at night I would rise and engage in Torah.” This is true for Israel; but what of the crude nations of the world who rise from their sleep at night?

46) As it is above, so it is below. Above, in Malchut, there are right and left. Below, too, there are Israel and the nations. Israel cling to the right, to the holiness of the king, and idol worshipping nations cling to the left, to the spirit of impurity, below all the degrees of the left. And all the degrees cling to one another from below until they are dependent on the head, the left side that is above in Malchut. Thus, when the head goes up, the tail goes up, as well, meaning the last and lowest degree, the spirit of impurity, because it is gripped to it, since they are gripped to one another from bottom to top like a chain. For this reason, idol worshipping nations are led in the same way as their impure side.

47) Balaam used all the lower degrees that come down from Malchut’s left side and was considering the bottom degree, the tail, and knew what was above because the lower one can only be led by the head. This is why he said, “How shall I curse whom God has not cursed?” since he looked down and knew that the upper head, the left in Malchut, was not in Din on those days.

48) And even though we said that this name, God, is upper Hesed, the holy Malchut takes this name as it is above, and she is kindness and mercy in this world. This is why she is called “God.” However, He is furious every day because there is Din in Him, and in those days there was no Din in him. This is why Balaam said, “How shall I curse whom God has not cursed?”

49) We said that in El Shadai there is the fulfillment of the world, and He said to the world, Dai [enough]. He is Yesod that gives enough to Malchut, which is called “world.” This God, Malchut, mates with Him, and this is why he is called El [God] Shadai, meaning the God of Shadai, since God, which is Malchut, mates with Shadai, which is Yesod. This is why he said about Malchut, called “God,” “How shall I curse whom God has not cursed?” And he knew that because as the head awakens, which is Malchut, so the lower one awakens, meaning the tail, the spirit of impurity. And Balaam looked at the tail and knew what was in the head.

50) “Her voice walks like a serpent,” since now that Israel is in exile, Malchut certainly walks like a serpent, for it is that conduct of the serpent that when it bows its head to the dust, it raises its tail and the tail rules and strikes all those who are before it. Now, too, when Israel are in exile, Malchut acts as a serpent—the head is lowered to the dust and the tail, the bottom degree, governs.

Who made the tail rise and govern and strike? The head, when it bowed down. And who leads the tail, and who moves the tail in its travels? The head, for although it is bowed to the dust, it leads the moves of the tail. This is why it is written, “Her voice walks like a serpent.”

51) And the rest of the nations that cling to the tail rise up and govern and strike, and the head is bowed to the dust, as it is written, “She has fallen, she shall no more rise.” And yet, the head leads the tail and guards it, as it is written, “They made me keeper of the vineyards,” which are the idol worshipping nations, who are in the tail.

52) What does it mean when he says? “Israel for His own Segula [virtuous quality/remedy (depending on context)]”? These three patriarchs are called Segula, whether above—HGT—or below—Abraham, Isaac, and Jacob. Similarly, the priests, Levites, and Israel correspond to HGT, and it is all one. They are the Segula of the Creator above, and Segula of the Creator below.

It is written, “Then you shall be My own treasure [in Hebrew: Segula] among all the peoples.” This is so because there are priests, Levites, and Israelites among them, who are called Segula. The difference between Israel and the nations is that the nations cling to the left line without right, and Israel cling to the three lines, HGT. This is why they are a Segula [remedy] from among all nations, for the unification of the three lines is called Segula.

Solomon’s Bed Is between North and South53) “Then the tent of meeting shall set out with the camp of the Levites.” And after that, it is written, “On the west side shall be the banner of the camp of Ephraim by their armies.” Divinity is in the west. Ephraim, who traveled in the west, is Malchut. This is why he traveled after the banner of the camp of Reuben, who is in the south, Hesed. It is written, “And he blessed them that day, saying: ‘By you shall Israel bless’… And he set Ephraim.” “By you shall Israel bless” refers to Ysrael Saba.

54) “Shall Israel bless” is ZA, “By you shall bless” means by Ephraim, for you are in the west, Divinity. It is written, “I am God Almighty [in Hebrew: El Shadai]; be fruitful and multiply.” Thus, the blessing is in Divinity, called El Shadai. When he saw that Divinity was with him, he said, “By you shall Israel bless,” meaning by you, by Divinity, will bless the world.

55) And how did he see Divinity, when it is written, “Now the eyes of Israel were dim for age,” which implies to the spiritual eyes, as well? The right hand was stretched up opposite Ephraim, and Divinity leaned toward Ephraim. And Israel smelled the scent of Divinity on his head. Then he said, “By you shall Israel bless,” and saw that she was in the west. This means that he did not see with the eyes but with the smell, from below upwards.

56) Certainly, Divinity is in the west. We said that it is so in order for it to be between the north and the south and connect with the Guf [body], meaning ZA, ZAT, and be in one Zivug with it. And the north, the left line of ZA, receives her under her head. And the south, the right line of ZA, embraces her, as it is written, “Let his left hand be under my head,” meaning that the left, illumination of Hochma, receives GAR, Rosh. “And his right hand embrace me” means from the right, Hassadim, receiving her illumination of ZAT, which are called Guf.

Of course Solomon’s bed, Malchut, is between the north and the south, Hesed and Gevura, so it would connect to the Guf, Tifferet. And then they are one whole, so the world will be blessed. Anyone who says, “Glory for David” three times a day is guaranteed to be rewarded with the next world. It means that through the Zivug of this glory, which is Malchut, it will be with ZA everyday between the north and the south.

57) A man comes in the morning and assumes the burden of the kingdom of heaven with the praises that he says, “Glory for David” and all those praises of the Lord, which are the order of the ten praises of the ten Sefirot of the Holy Name, which is why there are ten times Hallelujah [praise the Lord]. Then he concludes with ten praises that are “Hallelujah, praise God in His sanctuary.” Where are the ten Hallelujah, they are only five, since only five psalms begin with Hallelujah? However, each praise begins with Hallelujah and ends with Hallelujah.

58) Afterwards he set up the praise, “Then Moses sang,” by which he assumes the holy burden of Malchut. Afterwards, he places it in Hesed, at the conclusion of the prayer, to be sanctified in it. This is so because the morning prayer corresponds to Abraham, Hesed, right line. Then, at midday prayer, there is Gevura and the Din is present, opposite Isaac, Gevura, left line.

Thus, each day the bed, Malchut, is placed between the north and south, between the morning prayer, south, and the midday prayer, north. This is so in order for her to unite in this Zivug in the Guf, ZA, middle line. And one who establishes and connects Malchut in this manner everyday is certainly worthy of the next world. It is said about that, “Anyone who says ‘Glory for David’ everyday is guaranteed to be rewarded with the next world.”

59) This is why the banner of the camp of Ephraim is toward the sea, west, between north and south. South is Reuben, as it is written, “The banner of the camp of Reuben by their armies,” and Dan is on the north. Ephraim is in between, since Reuben, south, is in front of him, and Dan, north, is behind him. It turns out that the west, Ephraim, is between the north and south.

60) This secret is to our brothers, dwellers of the south. This is what our brothers sent us, who arrange the lights by the ties and unifications that you wish to unify in the order of the high connection. First, take upon yourselves the burden of the Holy Malchut everyday, and by that you will rise with her in the holy connection of the south, Hesed, and turn the four directions of the world, HG TM, until they tie in one connection. And set up the place in the south and dwell there, as the turn of the altar.

The Sign of Unification61) What is the sign for a Zivug and unification? The powerful sign is the turn of the altar, when he comes to the southeastern corner, northeastern, northwestern, and southwestern. But one cannot do a thing before he assumes the burden of the holy Malchut and takes this burden upon himself, so how can he come to the south, Hesed, first?

62) By that, I have told you everything. In the beginning, I said, “When he comes to a corner,” and the corner is Malchut, which is the burden of the holy Malchut. And then, southeastern, to connect the south, Hesed, with the east, Tifferet, middle line. This is so because the tree of life, Tifferet, is in the east, and it is to mate the south with the east, which is upper Aba, Hochma, called upper AVI. A son, Tifferet, comes from the side of Aba, where the root of Tifferet is in the hidden Daat of upper AVI. For this reason, he unified from the south to the east, since the strengthening of the south is in the east, in the hidden Daat of AVI, which is the beginning of the east. This is why the south and east must be tied together.

63) And the east connects to the north, to Ima, Bina, called YESHSUT, from which the north extends, meaning the left line. This is so because Bina complements and fills the streams and

springs of the east, which is the revealed Daat and Tifferet. This is why there is a need to unite the eastern and northern, to connect the east with Bina. And those east and north, AVI, never separate because east is Daat of upper Aba, upper AVI.

And the Daat of upper Aba rises and clings to the Daat of upper Ima and to the left line, north, which appears in her. And it is said of upper Ima that she is to the north because she is the upper northern, and the left line, the north, comes out of her side. This is so because the north is hidden and concealed on the side of Aba, and the Dinim awaken from her side although she is Rachamim and joy. And when Ima comes out, the north comes out in her and the north appears from her because Aba is included and tied to the south, and the north is hidden in him.

64) And later he comes to the northwestern corner, since the son, Tifferet, east, emerges from the side of Aba. And from the side of Ima, north, emerges the daughter, Malchut, meaning west, hence northwestern—from the north, Ima, to the west, Malchut. This is the initial corner. Corner is Malchut, which must first assume everything. And now she is simply called “north,” Ima, and “left line.” Afterwards she will have to be tied to the south, Hesed, right line, where everything is connected. And the Guf, ZA, is in it, since ZA extends from Aba, which is why he is included entirely in the south, like Aba, and the north disappears in it, hence southwestern.

65) This corner implies Malchut three times: one—that first one needs to take upon himself, and the corner for later is to tie the Malchut by two arms, south and north, right and left, connecting to the Guf, Tifferet, the middle line, so everything is one. This is the order of the complete unification, and each side will unify in its proper connection and will not replace sides with a side that is unfitting for it, so it is not punished. One who makes that unification properly, happy is he in this world and in the next world, since he knows how to arrange the praise of his Master and the uniqueness of his Master. Moreover, the Creator is proud of him, as it is written about him, “And He said unto me: ‘You are My servant, Israel, in whom I will be glorified.’”

The Intention of the Prayer66) “A Psalm of David. Unto Thee, O Lord, do I lift up my soul. O my God, in Thee have I trusted.” Why did David seek to say this praise as he did? All the praises in the alphabetic order are complete, and this one is missing, without a Vav. Also, why did he set this up for kneeling?

67) When the night comes, the bottom tree, upon which death depends, which is Malchut from the side of Din, spreads its branches and covers everything. This is why it grows dark and all the people in the world taste the taste of death. And a person precedes himself and places a deposit for his soul, and places it in his hand as deposit for the night, so it is returned at daybreak. And because he takes the soul as deposit, the deposit returns to its owner at daybreak. And when the deposit returns to him, he should bless the Creator, who is the High Trustee.

68) After he rose from his sleep, he enters the synagogue, crowns himself with Tefillin, and covers with a cover of Tzitzit, enters, and first purifies himself with the Korbanot [offerings, a section of the prayer], and then assumes the burden of Malchut in the order of David’s

praises, which are the order of the burden of Malchut. In this order, he puts the burden over him. Afterwards, there is the order of the prayer of Meyoshev [sitting, another section], corresponding to Malchut, and the order of the prayer of Meomed [standing], opposite ZA, to tie them—ZA and Malchut—together.

69) Although the prayer depends on speech, the words of the mouth, everything depends on the action, first, and on the speech, the speech of the mouth, next. When one performs an act first, it is like a prayer. And one does not pray until he sees an act first, similar to the prayer.

70) The act in the beginning is that when a person rises from his sleep he should first purify himself, tend to his needs, then assume that burden, and spread the portions of Mitzva over his head. Afterwards, he will tie the knot of unification, which are the Tefillin, a prayer of the head and a prayer of the hand, and establish them in one knot on the left and on the heart, as it is written, “Let his left hand be under my head.” It is written, “Set me as a seal upon your heart, as a seal upon your arm.” This refers to the Tefillin of the hand, the Malchut that was given over the arm, opposite the heart. And this is the act that should be done first.

71) Afterwards, when a person enters the synagogue, he will first purify himself with the Korbanot [offerings] with the words of the mouth, meaning saying the portion of Korbanot. Then he will take upon himself the burden of Malchut, spread over his head with the praises of King David, such as the act of one who spreads portions of Mitzva over his head, corresponding to the act of the Tzitzit. And then the prayer of Meyoshev [sitting], opposite the act of the prayer of the hand, Malchut, followed by the prayer of Meomed [standing], ZA, opposite the act of the Tefillin of the head. One opposite the other—the act should be as the speech, since the prayer depends on an act and the speech.

72) And if one blemishes the act, the speech finds no place to be on, and it is not a prayer. And that man is blemished above and below because an act needs to be seen and to be mentioned in speech. This is a complete prayer. Woe unto one who blemishes one’s prayer, the work of his Master. It is written about him, “When you come to appear before Me, when you make many prayers, I will not hear,” for it depends on the act and the speech.

73) When one makes one’s prayer in this manner, in act and in speech, tying the knot of unification, the upper ones and lower ones are blessed by him. Then, after he has completed the Tefilat Amida [standing prayer[, one should show himself as though he had passed away from the world. This is because he has been separated from the tree of life, ZA, which is the Tefilat Amida, and has gathered his legs into that tree of death, meaning returned his deposit to him, for he has returned his soul to him in the morning, as it is written, “He gathered up his feet into the bed.” Because he has already confessed his sins and prayed for them, he should now be gathered into that tree of death and fall on his face, and say to Him, “Unto Thee, O Lord, do I lift up my soul.” In the beginning, when I went to sleep, I gave you the soul as deposit. Now that I have tied the unification and performed the act and the speech properly, and have confessed my sins, my soul is certainly given to You, meaning he will assume complete devotion.

74) One should see oneself as though he had been rid of the world, since he has given his soul to a place of death. This is the reason why there is no Vav in the alphabetic order of “Unto Thee, O Lord, do I lift up my soul,” since Vav is the tree of life, ZA, Vav de HaVaYaH, and the one to whom he has given his soul is the tree of death, Malchut. It teaches us that there are sins that are not atoned until a person passes away from the world, as it is written, “Surely

this iniquity shall not be forgiven you until you die.” This is why he certainly gives himself to death, and gives his soul to Malchut, and not as deposit, as during the night, but as one who has passed away from the world.

75) This correction should be with the intention of the heart. And then the Creator takes pity on him and atones for his sins. Happy is the man who knows how to lure and to serve his Master with the desire and the intention of the heart. Woe unto one who comes to lure his Master with a far away heart and unwillingly. This causes him to part from the world prematurely, when this tree awakens in the world to induce Din.

76) For this reason, one needs to attach one’s soul and desire to one’s Master, and not approach Him with a false desire, since it is written, “He that speaks falsehood shall not be established before my eyes.” When he establishes himself for devotion by falling on his face with his heart far away from the Creator, a voice comes out and says, “Shall not be established before my eyes,” meaning the one who wishes to correct himself will not be established, I do not want him established. It is even more so if he comes to unite the Holy Name and does not unite it properly.

77) Happy are the righteous in this world and in the next world. It is written about them, “They shall come, and shall see My glory.” And it is written, “Only the righteous shall give thanks unto Thy name.” Happy are Israel because they adhere to the Creator, as it is written, “And you that cleave.”

BeHaalotcha [When You Mount the Candles]As a Bridegroom Coming Out of His Huppah [Wedding Canopy]1) Happy are Israel for the Creator desired them and gave them the true law, the tree of life, by which man inherits life in this world and life in the next world. Anyone who delves in the Torah and clings to it has life, and anyone who leaves the words of Torah and becomes separated from the Torah, it is as though he has parted with life because she is life and all her words are life. It is written about that, “For they are life,” and, “It shall be healing to your body.”

2) The tree of life, ZA, is gripped from above downwards. And the light of this sun, ZA, which shines for all, begins from the Rosh [head], HBD, and spreads directly through the Guf [body/trunk] of the tree, Tifferet. Two sides are gripped in it: one to the north and one to the south. One is right, Hesed, and one is left, Gevura. When the sun shines from the Guf of the tree, it empowers the right arm first, meaning Hesed, and shines forcefully. And from the left shines the force of the right, Gevura, and becomes included in his light.

3) He is “As a bridegroom coming out of his Huppah [wedding canopy].” His Huppah is the crown that his mother crowned him with on his wedding day, which are the Mochin HBD that he receives from his mother, Bina. “Coming out of his Huppah” is the Rosh of all the light, HBD. This is the beginning of everything, called “The end of the heaven,” Bina, from which ZA—called “heaven”—begins and emerges. And then he comes out as a real bridegroom, coming out to meet his bride, the beloved one of his soul, and spreads his arms—Hesed and Gevura—to receive her.

4) Similarly, “It is as a bridegroom coming out of his Huppah.” The sun, ZA, spreads to the west, Malchut. When the west approaches, the north side, Gevura, rises up against her first, approaches the west, and mates with her in her place. This is so because the beginning of Zivug ZA is in the left, Gevura, which is reconciliation and obtaining permission, as it is written, “Let his left hand be under my head,” and then the south side, which is right, Hesed, as it is written, “And his right hand embrace me.” Then, “He rejoices as a strong man to run his course,” to illuminate the moon from the middle line, Yesod.

“When you mount the candles” refers to the upper candles, the Sefirot of Malchut, all of which shine from the sun, ZA, together.

Happy Is the People that Knows the Joyful Shout5) “Happy is the people that knows the joyful shout; they walk, O Lord, in the light of Your countenance.” Happy are Israel, for the Creator gave them the holy Torah and taught them His ways so as to adhere to Him, to keep the commandments of the Torah and to be rewarded with the next world. He brought them near when they came out of Egypt, for then he brought them out of the other authority and raised them to unite in His Name. Then, the children of Israel were called “Free from everything,” for they did not sit under another authority, and He raised them to unite in His Name, which is above everything, and which governs upper and lower.

6) Out of His love for them, He called them, “Israel is My son, My firstborn,” such as above, like ZA, who is called the firstborn. And He killed every firstborn from the Sitra Achra, above and below. To deliver them, He untied the tied and imprisoned ones above and below, which the Egyptians had done so that Israel would not be able to exit Egypt, and He made them free from everything. This is why the Creator did not wish to deliver them through an angel or an emissary, but He Himself. Also, He knew how to tell the firstborn from the not firstborn, to know everything, to untie the imprisoned, and they are not in the authority of another emissary, but are in His hand.

7) On that night, when the Creator wished to kill all those firstborn, when night fell, singers came to sing before Him. The Creator told them, “It is not the time for singing, for My sons on the earth are singing a different tune.” When half the night had passed, a northern wind was stirred and the Creator took vengeance for Israel, and Israel were singing aloud. And then the Creator liberated them from everything, and all the high angels and all the high camps were listening to the voices of Israel after they were circumcised, and marked their houses with that blood and the Passover blood in three notes: on the lintel and on the two doorposts.

8) What is the reason that they wrote the blood on the lintel and the two doorposts? It is because it is a holy writing. When the destroyer came out and saw that blood written on the doorway, he pitied Israel, as it is written, “The Lord will pass over the door.”

Yet, if the Creator was the one who came and killed in the land of Egypt and not some other emissary, why this writing on the doorway? After all, everything was revealed before Him. Moreover, what is, “And will not allow the destroyer,” which would mean that he is an emissary? It should have said, “And He will not destroy.”

9) Indeed, it is certainly so, for it is written, “The Lord struck all the firstborn.” “The Lord” means He and His courthouse, ZA and Malchut. His courthouse is here, which is why it writes, the destroyer. In every place, an act must be shown below so as to awaken its corresponding one above and be saved. This is why they had to place the blood on the lintel and the two doorposts, to awaken upon them the mercy from above. This is similar to the offerings on the altar, so there will be no destroyer.

10) This is so in action, meaning in sacrifices. When it is not needed—such as on Rosh Hashanah [Jewish New Year’s Eve], which is the day of judgment—and slanderers are poised to accuse Israel, offerings alone do not suffice. Rather, words are needed, meaning prayers and supplications, and they must demonstrate in the act of Shofar [festive blowing of a ram’s horn], to evoke another Shofar, Bina.

In this Shofar, we educe Rachamim and Din [judgment] together, like the upper Shofar, Bina, which educes a sound, ZA, that contains Hesed [graciousness], Din, and Rachamim together, since Tifferet, which is ZA, comprises Hesed, Din, and Rachamim. We blow the Shofar in order to evoke Rachamim and to break the litigants so they will not dominate on that day. When Rachamim are awakened, all the candles above, meaning the Sefirot, shine from this side and from that side, from the right and from the left. And then, “In the light of the king's countenance is life.”

11) When the priest intended to light candles below and would bring the incense closer, the upper candles, the Sefirot, would shine at that time, everything was connected, and joy and

gaiety were in all the worlds, as it is written, “Ointment and perfume rejoice the heart.” This is why it is written, “When you mount the candles.”

And the Ark Rested in the Seventh Month13) It is written, “And the ark rested in the seventh month… upon the mountains of Ararat.” How pleasant are the words of Torah, for in each and every word are sublime secrets, and the whole Torah is called “superior.” We learned that the thirteen qualities in the Torah, meaning everything that was a part and then stopped being a part, did not stop so as to point to itself. Rather, it parted so as to teach about the whole.

This is so because the Torah, which is the overall whole, even though one simple story comes out of it, it certainly does not come to point to that story, but to indicate to superior things and uppermost meanings. It does not come to teach about itself; rather, it comes out so as to teach about the whole. This is because that story or that deed in the Torah, even though it has stopped being part of the whole of the Torah, it did not depart to show itself. Instead, it departed to show the overall rule of the whole of the Torah.

14) It is written, “And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.” This verse has certainly been set apart from the rest of the Torah and has become simply a story. But why should we mind if it rested on this mountain or on that? After all, it had to rest somewhere! It was set apart so as to point to the whole, for it implies the time of Din [judgment].

Happy are Israel, for they were given the superior law, the law of truth. And one who says that that story in the Torah [in Hebrew, Torah means law, too] points only to that story, damned be he, for if this is so, then the Torah is not the superior Torah, the law of truth. Certainly, the holy, superior Torah is a true law.

15) It is dishonorable for a flesh and blood king to speak words of an illiterate person, much less write them. Can you even conceive that the High King, the Creator, had no holy things to write and to turn them into a law, but that He rather collected words of such common people as the words of Esau, the words of Hagar, the words of Laban concerning Jacob, the words of the mare, the words of Balaam, the words of Balak, and the words of Zimri, and assembled all those written stories and turned them into the law?

16) If this is so, why is it considered “The law of truth,” “The law of the Lord is perfect,” “The testimony of the Lord is sure,” “The precepts of the Lord are right,” “The commandment of the Lord is pure,” “The fear of the Lord is clean,” and “The ordinances of the Lord are true”? It is written, in reference to the words of Torah, “They are more desirable than gold, than much fine gold.” Thus, the Torah is certainly the superior law, the law of truth, the perfect law of the Lord, and each and every word indicates the uppermost things, for that thing in the story does not indicate only itself, but rather points to the whole.

17) “And the ark rested.” When the Din is in the world and Dinim [judgments] are present, and the Creator sits on the throne of judgment to sentence the world in that throne, several notes are written in it and several verdicts are concealed within it, in the King’s file. All the open books are hidden there; hence, nothing is forgotten from the King. Also, that throne is never corrected and is always in the seventh month, the day of judgment, when all the people

in the world are counted, when all pass before that throne. Hence, “And the ark,” Malchut, “Rested in the seventh month,” which is the judgment of the world.

18) “Upon the mountains of Ararat.” Ararat comes from the word, Arur [cursed], which indicates those litigants who wail and sob, and all the emissaries that stand before the Creator on that day. And several protectors awaken on that day, and all stand under that throne, in the sentencing of the world.

19) And Israel pray a prayer on that day and plea and beg before Him, and blow the Shofar. And the Creator pities them and turns the Din to Rachamim, and all the upper ones and lower ones say, “Happy is the people that knows the joyful shout.” This is why on that day, the one who blows must know the meaning of things and aim for them while blowing, and do it with superior wisdom. This is why it is written, “Happy is the people that knows the joyful shout,” and not “That blows the joyful shout,” since blowing indicates Hesed, while the shout indicates Din, and the intention should be mainly on the shout, which is Din, to turn the Din into Rachamim.

When You Mount the Candles20) “When you mount the candles, the seven candles will give light in the front of the candlestick.” Here the assembly of Israel, Malchut, takes light. Upper Ima, Bina, is crowned, and all the candles, the Sefirot of Malchut, shine from her. And they said about themselves, “two thin souls fly out,” meaning raise MAN with their Torah. And all the best-men, who raise MAN through their Torah, tie the Malchut to Bina and from there draw her light below.

21) The Creator preceded us on that day to make miracles for us. They entered and saw two people engaged in Torah. One said, “How precious is Your grace, O God! And the children of men take refuge in the shadow of Your wings.” They rose up, and all sat and all rejoiced. He said, “‘How precious is Your grace, O God,’ for I have found you. The Creator has been gracious with us in this place, now light the candles,” meaning they said words of Torah to raise MAN, to light the Sefirot of Malchut through Ima.

22) “When you mount the candles” means when you actually mount, light up. This is because two operations were done by the priest, which are one tie: the oil and the incense, HB, as it is written, “Oil and perfume make the heart glad.” It is written, “Aaron shall burn fragrant incense on it… when he dresses the candles, he shall burn it.” It is also written, “And when Aaron lights the candles at dusk, he shall burn it.” What is the difference that makes it say “dresses” here and “mounts” there? He said, “dressing and mounting are the same thing, for dressing is like lighting.”

23) “When he dresses.” It is written, “For your love is better than wine.” This is so because the saturated from wine, which are the satiated, are good, as it is written, “For then had we plenty of bread, and were good.” This means that anyone who has been satiated by wine or bread, which is lights of GAR, is called “good.” It turns out that “When he dresses the candles” means extending the abundance of lights, called “wine” and “bread,” which are illumination of Hochma and Hassadim.

It is an actual benefit, and not that the benefit is a result of the abundance of lights. Rather, the lights of the feast, the illumination of Hochma, are called “benefit,” as it is written, “He that is of a merry heart has a continual feast.” “When you mount” means that when the Sefirot

are watered and saturated by the potion of the river, the river of Bina, whose potion is from Hochma, the upper ones rise and there are blessings in everyone, and everyone rejoices. It turns out that the dressing of the candles is illumination of Hochma, wine, which extends from Bina, and the raising of the candles is drawing abundant Hassadim without cessation from the Hochma. This is why it writes, “When you mount.”

24) When the deepest of all—upper Aba—shines, He shines in the river, in upper Ima, and the river stretches directly through the middle line, ZA, to water everything, all the degrees in Malchut. It is written about that time, “When you mount,” since everything stems from the deepest of all. “When you mount” means that it comes from the Upper One, the deepest of all, called “thought,” which is Aba, and all is one thing. At that time, the assembly of Israel is blessed and the blessings are in all the worlds.

Issachar and Zebulun25) It is written, “I have surely built You a house of habitation, a place for Your dwelling forever.” It is “A house of habitation” because when all the treasures of the King, ZA, are deposited in the hands of Malchut, and she controls them, she is called “A house of habitation.” And there is one firmament, called “habitation,” since it is destined to receive blessings and to put everything in order. And this Malchut, which governs everything, is called “A house of habitation,” too.

26) It is written, “And to Zebulun he said: Rejoice, Zebulun, in thy going out, and, Issachar, in thy tents.” This teaches that they were joined together. One went out and waged war, and the other sat and engaged in Torah. One gives to the other a share of his gain, and the other gives to the one, a share of his Torah.

Issachar is Tifferet, and Zebulun is Malchut. The sea is in the part of Zebulun, and the assembly of Israel, Malchut, is called “The Sea of Galilee [Hebrew: Kineret].” And so it should be called, since the azure comes out of there, and azure is Malchut, and Kineret is Malchut, for it is below as it is above. The Sea of Kineret above, Malchut, The Sea of Kineret below. Azure above, Malchut, azure below, and all is in one place, which is Malchut.

27) This is why Zebulun inherited going to war, since he is Malchut, as it is written, “They shall call peoples unto the mountain; there shall they offer sacrifices of righteousness,” of Malchut, called “righteousness.” “For they shall suck the abundance of the seas,” the abundance through wars. And the share of Issachar is the Torah, and he certainly gives to Zebulun his share of the Torah. This is why they were associated, so that Zebulun would be blessed through Issachar, for the blessing in the Torah is blessing for all.

28) The lot of the Torah is the sixth degree, Yesod, which gives the reward of the Torah and inherits to the assembly of Israel, inheriting white, which is Hesed, to azure, which is Din. Hence, when he distinguishes between azure and white, at the reading of Shema [a prayer], when the shades are distinguishable, then it will be called “morning, and the white will have come to the world, and the azure, which is Din, will have vanished. Hence, all of the king’s wars and all of the king’s arms were appointed by Malchut, which was then called “a house of habitation,” as well as “Zebulun.”

The Well, Which the Princes Dug29) “The well, which the princes dug, which the nobles of the people delved.” The well is the assembly of Israel, Malchut. “Which the princes dug” refers to Aba and Ima, who begot Malchut. “Which the nobles of the people delved” are the patriarchs, HGT de ZA, as it is written, “The princes of the peoples are gathered together, the people of the God of Abraham.” “The God of Abraham” is Hesed de ZA, from which Gevura and Hesed extend. “Which the princes dug” means they have corrected her in order to be blessed through them from the degree of the righteous, Yesod de ZA, which stands atop her and imparts upon her all that there is in HGT. This is why they say that a well travels with the help of the patriarchs.

30) At one time the Malchut is called “well,” and at another time it is called “sea.” It is called “well,” when Isaac, Gevura de ZA, emerges armed from the left line, the side of Ima, and comes to extend illumination of Hochma from Ima after that Malchut, and fills her, as it is written, “Let his left hand be under my head.” Then she is called “Isaac’s well,” or “Miriam’s well.”

Malchut is called “sea” when she shines from the uppermost river, of Aba, and receives Hochma and Hassadim. Also, the rivers go to her, as it is written, “All the rivers run into the sea, yet the sea is not full.”

31) Since the day the assembly of Israel, Malchut has been exiled, it is written, “As the waters fail from the sea.” This is the assembly of Israel, called “sea.” “Drained dry” is righteous, Yesod. This is why it is written, “The righteous perishes,” for he was the uppermost, precious river that entered her, and he gathered all those rivers and streams that stretch from the extension of that holy river whose waters never stop, which is Bina.

Stretching out of the upper Eden is the concealed Hochma, which is the Bina that came out of the Rosh de AA, as it is written, “And a river went out of Eden,” which is the source of all the Mochin de ZON of the lower ones. He enters her and fills her lakes, the Sefirot of Malchut, and from there, the worlds inherit all the blessings in utter completeness.

32) When the assembly of Israel is blessed, all the worlds are blessed, and Israel below are nourished; they are blessed by her merit, and Malchut protects Israel.

The Name AB Letters33) It is written, “And the angel of God, who went.” The angel of God is the assembly of Israel, who went with the help of the patriarchs, meaning that then she received from the three lines HGT, called patriarchs. And when these are in her, everything is there, Hochma and Hassadim. This is why the Holy Name, AB—in whom the patriarchs are included—was delivered by these verses. One verse indicates the right line, one verse indicates the left line, and one verse indicates the middle line.

34) “And the angel of God, who went.” This verse is in order, since Abraham is here, and he is Hesed, right line, and all those who come from his side. This is why the letters are in this order.

35) Here Abraham, Hesed, was crowned in his crowns and crowned the assembly of Israel, Malchut, in an upright manner, to go by day, in Hesed, as it is written, “By day the Lord will command His grace, and in the night His song shall be with me.” This, also, is why it writes,

“went.” When do they travel in their journeys? During the day, when the sun—ZA—shines, the time of the domination of Hesed. This is one verse, with seventy-two letters.

36) The second verse is that of Isaac, Gevura de [of] ZA. It, too, has seventy-two letters, and it is in Din with the Egyptians and in Rachamim with Israel. This is why it is written here, “And it came between the camp of Egypt and the camp of Israel,” that is, opposite these and opposite those. This is so because Isaac is illumination of Hochma, and illumination of Hochma is drawn to the wicked only with harsh Dinim and good reward for the righteous. This is the meaning of, “And it came between the camp of Egypt and the camp of Israel.”

“And there was the cloud and the darkness,” for such is the day of Isaac, a cloudy day. The cloud and the darkness come from him; hence, the order of the letters is in advance, and not straightforward.

37) Hence, the letters are all in advance, as it is written, “And there was the cloud and the darkness,” which is Din. Also, in advance implies Din, as well, since when Isaac entered with his Dinim, “The one did not come near the other.” It writes, “One… near the other,” which are those who come from the side of Abraham, from the light of Hesed. They did not come near each other. In other words, the right line, Hesed, did not come near to bestow upon the left line, Gevura. Hence, the left line was Hochma without Hassadim, which is harsh Din and darkness.

Also, ZA, Hesed, did not come near the Nukva, to impart Hassadim upon him, and the Nukva received from the left line, Hochma without Hassadim, which is darkness. They could not come near each other because this well, Malchut, had clung to Isaac, the left line, as it is written, “Yet gave it light by night,” meaning the left line illuminated the night, which is Malchut. And when she was filled to join in Isaac, they did not come near each other, and could not come near for there was no Zivug of ZA and Malchut from the side of Hesed.

But when Jacob—middle line—came and joined with Abraham, Hesed, and took Isaac and placed him in the middle, between the Rachamim, which is the middle line, and the Hesed, the right line, the faith was tied—one to this and the other to that. Thus, the two lines were tied together, and ZA and Malchut mated together from the side of Hesed, and Israel were saved.

38) Where the patriarchs are present, so are the rest of the righteous. In other words, where there are HGT, which are the patriarchs, the NHYM—called Moses, Aaron, and Joseph—are included. Hence, the name AB rises and spreads in other manners. The name AB is clarified in twelve boundaries, HB TM, and three lines in each,—which are twelve—shine in each edge from VAK de ZA, and six times twelve are seventy-two. There are other manners on this path, though all the interpretations lead to a single road.

39) When this well, Malchut, shines from the side of Isaac, left line, and connects to it, she becomes the great sea, powerful and indignant, and strong waves fiercely rise and fall with fury and with anger, going up, and rising and falling, as it is written, “They mounted up to the heaven, they went down to the deeps.”

Abraham is the right line, and stands opposite it. This is why this division and noise were made, for when the left intensifies, the waves of the sea rise and peak at the heaven. And when the right intensifies, meaning Abraham, the waves descend to the abyss. And due to the

anger, the fury, the wrath, and the fierceness, the two lines would not come near each other, but instead, fight.

But when Jacob came, meaning the middle line, he quieted the anger and lowered it, and diminished the GAR of the left and broke the waves of the sea, as it is written, “And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all night.” The strong east wind is the spirit of Jacob, the middle line, which is strong and fierce, opposite the left line, to break the anger of this sea. Then, it is written, “And made the sea dry land, and the waters were divided,” for he emptied the waters of anger and the waters were divided to the side of Abraham, right and Hesed, and to the side of Jacob, middle line and Rachamim, as it is written, “And the waters were divided,” to this side and to that. This is why the letters in this text of the middle line are all in an upright manner.

40) These letters are in an upright manner, on the side of Jacob, the middle line, and all those who come from his side. When Jacob came, he connected with Abraham, the right line, and took Isaac, the left line, and put him in the middle between himself and the right line. Thus, the faith connected one to this and one to that, meaning both lines, right and left, were connected one to this and the other to that.

And all three are in Malchut, called “faith.” Hence, the work of correcting the Holy Name is known in the Zivug of the patriarchs, right and left and left in right, and both are in the middle line, which is one connection, when all three lines have become one, the connection of faith. Then, all three lines connect in Malchut, called “faith,” into a complete chariot where the three lines and Malchut are the four legs of the throne, for they are a throne and a chariot to Bina. Thus, by the Zivug of the patriarchs together, everything was done.

41) And the friends know how to walk in an upright manner, in the middle line, to correct their deeds as they should. In the name, AB, which is the connection of the patriarchs, there are ways for Din [judgment], for Rachamim [mercy], for help, for Hesed [graciousness], for fear, for Torah, for life, for death, for good, and for bad. Happy are the righteous, for they know the ways of Torah and know how to walk in the ways of the Holy King. Happy are they in this world and in the next.

The Name AB Names42) The patriarchs connect in journeys (in three places), in deeds (raising MAN), and in ties (unifications). This is so because in each of these seventy-two names, all the patriarchs, which are the three lines, are tied together. And when they unite, there is no one to rise against them. And in a place where the patriarchs are found, the rest of the righteous are found with them—Moses, Aaron, Joseph. Hence, this name, AB, rises and is interpreted in different manners, although all the interpretations go unto another way.

43) There are seven ties to the seventy-two names by which they are tied in each and every connection: the tree patriarchs, HGT, and four others, NHYM. The Rosh [head] of the AB [Gematria: 72] names is the three Sefirot HBD, which are called Rosh. They are in one connection with their middle, the Malchut, since these Hochma and Bina are the ones who dug the well of water, Malchut, as it is written, “The well, which the princes dug,” meaning Hochma and Bina. Hence, the Hochma, Bina, Daat, are in one connection with the Malchut.

The second tie is to each other, meaning the two lines Hesed and Gevura, of whom it was said, “The one did not come near the other.” These are in one connection, which begins with three Yods.

The name AB is divided by ten divisions, in each of which are seven names corresponding to HGT NHYM. The first three divisions from the name Vav-Hey-Vav to the name Nun-Lamed-Chaf are Rosh, HBD. The sixth, meaning the middle division is tied to them, and begins from the name Mem-Nun-Dalet to the name Mem-Yod-Chaf, and within them the name Aleph-Nun-Yod. This division corresponds to Malchut and is tied in a single connection with the Rosh.

It turns out that the second connection, which is Hesed and Gevura, from the name Yod-Yod-Yod, to the name Chaf-Vav-Kof, which are two divisions, has seven names in each. These are considered one connection and they are the second connection. And Hesed and Gevura are both one connection, beginning with three Yods, Yod-Yod-Yod.

44) The third connection is Tifferet, the middle line, the perfection of all the faith. It bestows upon Malchut, which is called “faith,” and complements her.

The fourth connection is two pillars on which the Guf [body] stands: Netzah and Hod. They are regarded as Netzah.

The fifth connection is Hod, in which there are good and bad, a river that comes out to the tree of life and death. The tree is the Malchut, since Hod bestows upon Malchut. It is the deepest and has more Dinim than in all the Sefirot.

The sixth connection is Yesod, in which the Din is in Rachamim.

The seventh connection, which is Malchut, is included in the Rosh, since it is the middle of everything and is therefore called Aleph-Nun-Yod [spelling out the word Ani—“I”]. This means that there is the name Ani in her division, which is the subsistence of all the branches that unite around her.

The third connection begins with the name Vav-Vav-Lamed through the name Vav-Hey-Vav, since the first three divisions are in HBD, and the two subsequent divisions are in Hesed and Gevura. The sixth division, which divides from the name Mem-Nun-Dalet through the name Mem-Yod-Chaf, is the middle division, which is the discernment of Malchut. It is connected into one connection with the first, which is the Rosh.

For this reason, the third connection begins in the seventh division, from the name Vav-Vav-Lamed through the name Vav-Hey-Vav. The fourth connection begins in the eighth division, from the name Dalet-Nun-Yod through the name Peh-Vav-Yod. The fifth connection begins in the ninth division from the name Nun-Mem-Mem through the name Ayin-Nun-Vav. The sixth connection begins in the tenth division from the name Mem-Het-Yod through the name Yod-Bet-Mem, and the last two names are included in them, as in seventy Sanhedrin and two witnesses.

45) There is one chariot in these seven degrees, seven connections, from the first degree to the last, meaning in all those names that unite in her, as well as from one degree to the next. Each particular degree is a complete chariot in and of itself, and although each comprises the same seven Sefirot HGT NHYM, the difference between them is that in each degree they all follow the degree that commands them.

For example, there are seven Sefirot HGT NHYM in the degree of Hesed. However, they all follow the Sefira of Hesed. Similarly, there are seven Sefirot HGT NHYM in Gevura, and they all follow the dominion of Gevura. So it is in each degree.

46) When these degrees of the name AB are present, the whole faith is present, the whole of the perfection of Malchut. Also, these seven connections are seven clouds that surrounded Israel, and they are ten because Hesed includes GAR. Thus, when Divinity journeys, she journeys in the patriarchs, HGT, which is the name, AB, for when they journey, all the other degrees journey within them. At that time, the assembly of Israel, Malchut, is crowned as it should be. Indeed, their illumination is primarily while journeying.

47) Zebulun inherited the Kineret, Malchut. Hence, Judah, who is Malchut everywhere, which part of Malchut is in him after Zebulun has taken her? Indeed, Judah took the whole of Malchut and united with her on all her degrees in Katnut [infancy] and in Gadlut [adulthood], meaning in the Dalet and in the Hey that are in Judah. The Dalet is the Katnut, before she received the male over her, and the Hey is the Gadlut. But Zebulun took Malchut only when she was called Kineret, as in the wars in her.

The Inner Altar and the Menorah [The Seven-Candle Lamp at the Temple]48) The tale of the Menorah and all her corrections and everything in it was already said. So why is it said here again? Since the presidents offered the sacrifices of the altar and all its appropriate corrections, the text comes and tells the story of the Menorah, which is a correction through Aaron. This is so because above the Menorah, Malchut and all her candles—the Sefirot—all shine through Aaron.

49) There were twelve presidents to educate and correct the altar, meaning the twelve tribes. The four directions, four banners, have three tribes in each, and together they make twelve. It is all as it is above. The altar above, Malchut, receives from the twelve combinations of HaVaYaH in ZA, HB TM, where there are three lines in each, which makes twelve. The Menorah [The Lamp at the Temple], with seven candles, was appointed on lighting them through the priest. It is all as it is above, opposite ZA that shines for HGT NHYM de Malchut. And the Menorah stands on a sign and is made in a miracle, meaning it was made by itself.

50) The inner altar and the Menorah stand together, to everyone’s joy, as it is written, “Oil and incense make the heart glad.” The oil is the Menorah, meaning Malchut that receives from Hochma. The incense is the inner altar.

There are two altars: 1) The most internal of all, the altar of the incense, which is set up for joy corresponding to Bina; and 2) External, the outer altar, is set up for making sacrifices opposite Malchut. Abundance stands out to the outer altar, Malchut, from the inner altar, Bina, and those who see and observe know the high Hochma, the meaning of ADNY, HaVaYaH. This is so because the inner altar is HaVaYaH, Bina, and the external altar is ADNY, Malchut. Hence, incense is offered only when there is oil, which is the unification of Hochma and Bina.

One Who Comes from the Side of Din Should Not Grow Hair51) I have found it in King Solomon’s book that incense is for joy and for abolishing death. This is so because the Din is from the outer altar, from Malchut, and joy, gaiety, and

connection with the light are from the inner altar, where every joy—Bina—stands. When the inner one awakens, every Din departs the outer one and cannot pass judgment. For this reason, the inner incense is set up to revoke death, for when the inner one, Bina, awakens through the incense, the outer one, Malchut, cannot pass judgment. Hence, the incense is the connection of everything, and it is offered on the inner altar, where every joy is found. Happy are Israel in this world and in the next. It is written about them, “And He said unto me: “You are My servant, Israel, in whom I will show My glory.’”

52) “Take the Levites,” for they need to be purified, extended, and connected in their place, left line, since they are from the left arm, Gevura de ZA, and anyone who comes from the side of Din must not grow hair, for it increases the Din in the world. Therefore, a woman’s hair must not be seen on the outside and she needs to cover her head and cover her hair, and then all those who come from the side of Din are blessed. This is why it is written about the Levites, “And thus shall you do unto them, to cleanse them: … and let them use a razor.” Also, we learned that the Levites do not rise to their place until the priest lifts them, since the right always leads the left.

The root of the Se’arot [hair] is the entrance of the Yod to the light, when it removes the GAR and the Ohr [light] becomes Avir [air]. The Se’arot—from the word Sa’arot (Dinim)—emerge from the absence of GAR that occurs because the Sitra Achra grips where there is deficiency. Anyone who comes from the side of Din must not grow hair since it increases the Din in the world. However, all that is in those who extend from the left side, such as a woman and the Levites. But those who extend from the right side, from holiness, are to the contrary: the Se’arot in them are holiness. It is said of a nazirite, for example, “He shall be holy, he shall let the locks of the hair of his head grow long.” This is the whole difference between holy and pure.

53) On the day the Levites rose to their place they sacrificed two oxen, since they are like oxen, on the left line, as it is written, “The face of an ox on the left side,” so they will receive that cow, called “red cow,” on the left, on Malchut from the left side. Yet, all the power and the whole correction depends on the priest—the right line—since the whole of the force of the body is in the right arm. This is why the priest was the right arm of the whole of Israel, in him is the world, and everything that is destined to be corrected. Yet, the right line is not alone. Rather, it is connected with the body and with the left, with the two lines—middle and left. And the body, which is the middle line, is the most important because it unites the two lines and complements them, as well as mingles them.

This Is What Applies to the Levites54) “This is what applies to the Levites.” At the age of twenty-five, the Levite rises to his place and is crowned. And he must work for twenty-five years until he rises to the fiftieth degree. And when he rises to the fiftieth degree and onwards, he diminishes the fierceness of the fire within him. And since the fire and heat cool, he blemishes the source to which he is connected, which is the left.

This is so because illumination of Hochma on the left shines only by the force of the Din, which terrifies the wicked. And since the fierceness of his fire—Dinim—has ceased, he is unfit for work and he blemishes the left. This is why he is unfit for extension of Hochma.

55) Also, after fifty years the voice of the singing is not so connected to him and weakens. But the voice must not be flawed, but rather strengthened, since a strong one stands in a place of Din, not a weak one. For this reason, the left that connected to him, which is a forceful Din and not a weak one, must not be blemished. Also, for this reason, no weakness should be displayed on any side. Indeed, happy is the man who engages in the Torah and knows the ways of the Creator, and does not move to the right or to the left, as it is written, “For the ways of the Lord are right,” meaning that he always walks in the middle line.

Passover in Its Time and Second Passover56) What is the reason that he warns them here about the Passover? After all, they were already told in Egypt. But this was on the second year, and Israel thought that the Passover applies only while in Egypt, and since they did it once in Egypt, they thought they did not need to anymore. But the Creator came and cautioned them not to think that its time had passed in Egypt and it was no longer needed. This is why on the second year, He cautioned in the Sinai wilderness, to set this Passover up for them for generations to come.

57) Even though He warned them in Egypt, He commanded them now, a second time, in the same place where all the Mitzvot [commandments] of the Torah were given. What does on the second year in the first month mean? There is a sublime meaning to it: There is one which is called “a year,” and one which is called “a month.” A month is the moon, the Malchut, and a year is the sun, ZA, which shines to the moon. On the second year in the first month indicates Zivug of ZA and Malchut, which are called “year” and “month,” in the Sinai wilderness. This is the second Zivug after the exodus from Egypt. Also, this was the time when all the Mitzvot of the Torah were given, for by the Zivug of ZON in the Sinai wilderness, all the Mitzvot of the Torah were given.

58) Woe unto one who says that the Torah comes to tell literal tales and the uneducated words of such as Esau and Laban. If this is so, even today we can turn the words of an uneducated person into a law, and even nicer than theirs. And if the Torah indicates to mundane matters, even the rulers of the world have among them better things, so let us follow them and turn them into a law in the same way. However, all the words of the Torah have the uppermost meaning.

59) The upper world and the lower world are judged the same. Israel below correspond to the high angels above. It is written of the high angels, “Who makes winds His messengers,” and when they come down, they clothe in dresses of this world. Had they not clothed in dresses such as in this world, they would not be able to stand in this world and the world would not tolerate them. And if this is so with angels, it is all the more so with the Torah that created the angels and all the worlds, and they exist for it. Moreover, when it came down to this world, the world could not tolerate it if it had not clothed in these mundane clothes, which are the tales and words of the uneducated.

60) Hence, this story in the Torah is a clothing of the Torah. And one who considers this clothing as the actual Torah and nothing else, damned will be his spirit and he will have no share in the next world. This is the reason why David said, “Open my eyes, that I may behold wondrous things out of Your law,” that is, gaze upon what lies beneath the clothing of the Torah.

61) There is an openly visible clothing, and when fools see a person dressed handsomely, whose dress seems elegant, they look no further and judge him by his elegant clothes. They regard the clothes as the man’s body and regard the man’s body as his soul.

62) Such is the Torah. It has a body, which is the Mitzvot of the Torah, which are called “the bodies of the Torah.” This body clothes in dresses, which are mundane stories, and the fools in the world consider only that clothing, which is the story of the Torah. They do not know more and do not consider what exists underneath that clothing.

Those who know more do not consider the clothing, but the body under that clothing. But the sages, the servants of the High King, those who stood on Mount Sinai, consider only the soul in the Torah, which is the essence of it all, the actual law. In the future, they will gaze upon the soul within the soul of the Torah.

63) This is also how it is above. There is Levush [clothing], Guf [body], Neshama [soul], and Neshama to Neshama. The heavens and their hosts are the Levush, and the assembly of Israel is Malchut—the Guf that receives the Neshama, which is the Tifferet [glory] of Israel, ZA. Hence, Malchut is the Guf to the Neshama, for ZA clothes in her like a soul in the body. The Neshama is Tifferet Israel, the actual law, the soul of the Torah, upon which the sages gaze.

And Neshama to Neshama is Atika Kadisha [the Holy, Ancient One], upon whom they will gaze in the future. All are intertwined: Atika Kadisha clothes in ZA, ZA clothes in Malchut, and Malchut in the worlds BYA and all their hosts.

64) Woe unto the wicked ones who say that the Torah is nothing more than fables and consider only the clothing. Happy are the righteous who consider the Torah as they should. As wine sits only in a jar, the Torah dwells only in that clothing. Hence, one needs to regard what is found under the clothing, which is why all these tales are dresses.

The Second Passover65) “Now, let… observe the Passover at its appointed time.” Why “observe”? It should have said, “eat.” We already learned that anyone who properly performs an act below, it is as though he has performed it above. Since it is as though it was awakened for him, it is as if he is doing it.

66) “If any man of you or of your generations shall be unclean” [in Hebrew the word man appears twice]. Why the doubling of the word “man”? This refers to a man who is a person, who is fit for reception of a high soul, but has blemished himself and Divinity is not over him because he has defiled himself. The doubling of “man” means he is worthy of being a man but has defiled himself so that no holiness from above will be over him.

67) “Or be in a journey afar off” is one of ten places that are punctuated in the Torah. All of them come to indicate something. What is “Or be in a journey afar off”? There is a point above the Kof in the “afar off” [in Hebrew], since a person who defiles himself is defiled from above. And since he is defiled from above, he is on a far off way from that place and that road to which the seed of Israel adhere, for he has clung to a far off way, has moved away from approaching you, Israel, and from connecting with you the way you connect. It is written about that, “A journey afar off for you,” with a dot over the Hey of far [in Hebrew], indicating that it implies to the Sitra Achra, who is far from holiness.

68) “Shall be unclean by reason of a dead body, or be in a journey afar off” means that they are two things. But how can you say that they are one thing, that impurity caused him the far off way? When it says, “Shall be unclean,” it means before he is defiled from above. But when he says here, “A journey afar off,” it means after he was defiled from above and fell into a far off way, the Sitra Achra. This means that he will be devoid of the holiness above, and will not do the Passover at the time when Israel do it.

69) And should you say that he is doing the Passover on the second month, even if he is not correcting himself, it is not so. Rather, after he has been purified and corrected himself, he has a second month to do the Passover. Hence, anyone who purifies himself is purified from above.

70) And should you say that at a higher degree, he is on the second month, it is not so. Israel is a holy seed, and they do the Passover in its time, taking the moon and the sun, meaning Malchut and ZA, as one, and one who takes the Yesod [foundation] first, takes the building. What is Yesod? Do not say that it is the upper Yesod of the righteous of the world, Yesod de ZA. Rather, it is the Yesod of a good stone, the Malchut, as it is written, “The stone which the builders rejected is become the chief corner-stone.” This is so because it is a stone that ZA is on it, and one who takes the Yesod first, the Malchut, the foundation on which all the Sefirot de ZA are built, takes the building, too. These are all the Sefirot atop her, from ZA, since the Malchut is the doorway to ZA.

71) He certainly takes the Malchut and ZA as one on the second month, just as on the first Passover. However, it is not the same as one who takes the Passover in its time. Why is it so? Because one who takes the Passover in its time receives from below upwards and does not descend, since holiness increases, not decreases, and one who takes the Passover after its time descends from above downwards. For this reason, they are equal in everything, but are unequal, for one rises and does not descend, and the other descends and does not rise.

For this reason one who sacrifices the Passover in its time is better. Happy are Israel, for they are rewarded with everything, since they are rewarded with the Torah, and anyone who is rewarded with the Torah is rewarded with the Holy Name. Happy are Israel in this world and in the next.

The first month is right, and the second month is left. And Passover is the Mochin of illumination of Hochma, whose root is in the left line of Bina, which should be taken from the right line—the first month. This is the time for offering the Passover. Then, holiness increases and the lights grow and multiply as is the conduct of holiness.

But for one who sacrifices on the second month, who takes the Mochin of Passover from the left line, the lights diminish and descend like the oxen of the festival. This is so because one who takes the Passover in its time receives from below upwards and does not descend. And his lights grow and multiply as it is with lights that are corrected in holiness, since sanctity is increased, not decreased. Indeed, the way of the right is to not descend, for the lights do not diminish, and one who takes the Passover after its time, descends from above downwards, meaning diminishes the importance of the lights from above downwards. This means that they gradually diminish like the oxen of the festival, since he is taking them from the left line, which is the second month.

72) It is a commandment to keep the second Passover, for those who could not do the Passover in its time, who were still on a far off way or were defiled in some other impurity. He asks, “If the Passover, which is the faith that Israel entered, governs on the month of Nissan, and this is the time for joy, how could they not keep it in its time? Or if they are defiled, could they observe the Passover on the second month? After all, it has already passed its time.”

73) And he replies: “Since the assembly of Israel, Malchut, is crowned in her crowns, in her Mochin de GAR, on the month of Nissan, she does not remove the Keters and the crowns from her for the whole of the thirty days. And during all those thirty days, from the day Israel went out of the Passover, the mistress sits in her crowns and all her armies rejoice. And one who wishes to see the mistress may see, and the announcer calls, “Let all who cannot see the mistress come and see before the gates are locked.” The announcer calls on the fourteenth of the second month because from then and for seven days, the gates are open, and henceforth, the gates are closed. This is the reason for bringing a second Passover.

74) It is a Mitzva [commandment/good deed/precept] to slaughter the Passover in its time. And after the first Passover and the second Passover, to eat them according to the law. And the impure ones will be rejected to a second Passover, which is the third Mitzva.

Tannaim and Amora’im: There are people who are like the secular of purity, from the side of Michael. And like secular from holy, like meat of holiness, they are from the side of Gabriel, for Michael and Gabriel are Cohen [Priest] and Levi [Levite], Hesed and Gevura. And there are people who are as good days. And these are the holy of holies.

75) Divinity is the first Passover, from the right side. This is so because the first month is the right line, and the second Passover is from the left, since the second month is the left line. It is so because Nissan and Iyyar are Hesed and Gevura, the first Passover from the right Hochma, for Hochma is on the right line. The second Passover is on the left, where there is Bina. This is so because Bina is in the left line. And since every strange fire passes through the Gevura on the left line, and they are as chaff and straw for the fire of Gevura, the impure are rejected to the second Passover.

Everything that Comes by Fire, You Shall Take through the Fire76) The fire of Gevura burns every impurity, menstruation, leprous, gonorrheal, and a woman in labor, for the soul is the Creator’s vessel, and the Creator is not present in it until it is hot-whitened by the fire of Gevura, as it is written, “Is not My word like as fire? says the Lord.” And if the evil inclination is iron, it explodes in this fire; and if it is a stone, it melts.

77) On the right, the place of the written Torah, called “water,” it is said, “she shall be cleansed from the fountain of her blood.” The leprous is cleansed in her, the impure, the dead, the gonorrheal, and one who is unclean with all kinds of vermin, as it is written, “And I will sprinkle clean water upon you, and you shall be clean.”

78) In the middle line, the Kli unites with her husband. The Kli is a woman, Malchut. After she is sanctified in the left line and purified in the waters of the Mikveh [ritual bath] on the right line, she unites in the middle line. And it is said about the Kelim [vessels] of Passover, Kelim that were used for cold are dipped in cold, and they are pure. These are the souls that

come from the side of Rachamim, and they are merciful, graceful, and gracious, and do not need to be purified in warm water like the intermediate ones.

It is all the more so with the very hot, in which the complete wicked are purified, who heat themselves in the fire of the evil inclination. It is said about them, “Everything that comes by fire,” since they have much filth. But for complete righteous, in cold. It is said about them, “Anyone who sets a gap between the adhered,” who does not attach the letters of the prayer of Shema to one another, hell is chilled for him.

And the Waters Were Made Sweet79) If the souls are materialized and they are as clay pots, breaking them is their purification, as you say, “Broken and purified.” It is written, “The sacrifices of God are a broken spirit.” But those who engage in the written Torah and the oral Torah, which are fire and water, and those who delve in the secrets of Torah, which is light—of which it is written, “And the teaching is light,”—those are purified by the Torah and do not need hell.

80) One who sees dates in a dream, his iniquities are over, as it is written, “The punishment of your iniquity is accomplished, O daughter of Zion.” This is so because in the word Temarim [dates], there are the letters TAM [whole], which is Jacob’s degree, as it is written, “And Jacob was a TAM [‘whole’ or ‘concluded’] man.” The iniquities are Marim [bitter], hence the word Temarim [Tam Marim] implying that his iniquities are over.

81) “And the Lord showed him a tree… and the waters were made sweet.” One who exerts in Torah, the tree of life, the Creator forgives his iniquities, of which it was said, “And they made their lives bitter with hard labor,” and they return to being sweet, meaning his iniquities become as merits.

82) The days will come when he will live in them as in the days of the exodus from Egypt. “And Joseph died, and all his brothers, and all that generation.” But in the last exile, there is no death, only poverty, for the poor are as good as dead, to keep in them, “And I will leave in the midst of thee an afflicted and poor people, and they shall take refuge in the name of the Lord,” and to keep in them, “And the afflicted people You will save.” And in the wealthy ones that will remain among them, the words, “Idle, you are idle” will come true, for they will be idle in the Torah, idle in being gracious to the attainers of the Torah, and strong men who wander from town to town will not redeem them.

83) They are idle with the weight of the tax, for if you say that they are not gracious because of the weight of the tax, then this is why it is written, “Let the labor be heavier on the men, and let them work at it,” so the weight of the tax will really be upon them. “So they will pay no heed to false words,” meaning they were lying and saying that the tax is heavy on them and this is why they are not gracious. They also lie with their words when they say that they respect the tax that is burdening them, as it is written, “There is no straw given,” which is the fortune of falsehood with which they misstated to the Creator. And because they did not heed Him and did not pity in the name of the Lord, “Straw,” which is fortune, “No straw given unto thy servants,” and not because of the burden of the tax.

84) And those who have money and keep it hidden inside, which is the interior, like the interior of the treasure and the interior of the ark, the words, “yet you must deliver the quota of bricks,” come true in them. This is money, which is bricks that will be in that generation.

85) At that time there, “He made for them a statute and an ordinance,” who are the authors of the Mishnah. They, too, are like that, “And when they came to Marah,” meaning that the oral Torah will once more be Marah [bitter] for them, in great stress and in poverty, so the verse, “And they made their lives bitter with hard labor” will come true in them. This is a question. “In mortar,” meaning by logical deduction; “And bricks,” meaning by scrutinizing laws; “And at all kinds of labor in the field,” in the Braita [laws that are not part of the Mishnah]. “All their labors which they rigorously imposed on them” means Tishbi will answer questions and problems.

86) And there the loyal shepherd will come true in you, “There He made for them a statute and an ordinance, and there He tested them.” In the tree of knowledge of good and evil, which is prohibition and permission, and in those secrets that will be revealed through you, “The waters were made sweet.” Like the salt that makes the meat sweet, they will be sweetened by the secrets that will be revealed through you. All those questions and the dispute of the bitter water in the oral Torah will return to being the sweet waters of the Torah. And your agonies will be sweet to you through these secrets that will be revealed by you. And all your troubles will come back to you like fleeting dreams. A dream [in Hebrew] has the letters of the word “salt,” reversed. As salt sweetens the meat, so agony sweetens.

87) And to the wicked, agony shall return, like the salt of Sodom, which blinds the eye, to keep in them, “But the eyes of the wicked shall fail.” And in the wicked mixed multitude, the words, “Many shall purify themselves, and make themselves white, and be refined; but the wicked shall do wickedly” will come true. “Make themselves white” are the authors of the Mishnah. “And be refined” are the holy seed, the rest of the people, as it is written, “And will refine them as silver is refined.” “But the wicked shall do wickedly” are the mixed multitude.

The Raven and the Dove88) “And the wise shall shine as the brightness of the firmament” are the authors of the Kabbalah. They are the ones who exert in this brightness, called The Book of Zohar, which is like Noah’s ark, gathering two from a town, and seven kingdoms, and sometimes one from a town and two from a family, in whom the words, “Every son that is born you shall cast into the river” come true. The Torah is called “a son.” The newborn is the attained. “Into the river” means the light of Torah. “Cast” is like “You will study it” [it’s an anagram in Hebrew], where you study each insight that is born in you by the light of Torah and by its soul. This is the light of this Book of Zohar, and it is all because of you.

89) And who caused it? A raven. For at that time, you will be as a dove. This implies to the raven and the dove that Noah sent from the ark, after he compared The Zohar to Noah’s ark. For another messenger, called by your name, like the raven that was sent from the ark in the beginning and did not return from its mission, for he engaged with the unclean because of their money and did not exert in his mission, to reform the righteous. It is as though he did not perform his master’s mission. This relates to Jeroboam the son of Nebat, who was worthy of redeeming Israel, but failed with the golden calves, sinned, and caused the public to sin. He is like the raven who betrayed in his mission.

90) And the essence of the dove exists in you: as she entered the deeps of the sea, you will enter the deeps of the Torah, as it is written about the prophet Jonah, “For You had cast me into the deep, into the heart of the seas,” which is the sea of the Torah. And then there will be

Hochma, Hesed, Netzah to the right. It is for them that David said, “The right hand of the Lord succeeds,” “The right hand of the Lord is exalted, the right hand of the Lord succeeds.” And three degrees from the left will bond together—Bina, Gevura, and Hod. And the three degrees in the middle—Keter, Tifferet, and Yesod—are gripped to the right and to the left, for the middle line grips to the right and to the left. Thus, all ten Sefirot are completed, including the GAR.

91) And because the prophet saw you connecting in three degrees, Keter, Tifferet, and Yesod in the middle line, he proclaimed this verse upon you—“Behold, My servant shall prosper,” Yesod, “He shall be exalted and lifted up,” Tifferet, “And shall be very high,” Keter. And because you will be held by two Messiahs, David said three times “The right hand of the Lord,” concerning the three rights, Hochma, Hesed, Netzah of the Messiah Son of David. And in relation to the three lefts—Gevura, Bina, and Hod—by which the Messiah Son of Ephraim is held, he said:

1. From the first left side, which is Gevura, “I shall not die.”

2. From the second left side, which is your Hod, “But live.” It is said about it that He gave the Hod to Moses, as it is written, “And you shall put of thy majesty [Hod] upon him,” meaning that the Creator gave him Hod to be his.

3. And it was placed in you from the side of Bina, since the illumination of Hochma of the left of Bina appears in Hod.

92) In it, in Gevura, you were ruined and dry in everything because Messiah Son of Ephraim had been dried in your law and your prophecy and your body. And you suffered several torments so Messiah Son of Ephraim would not die, and you asked for mercy for him. This is why it is said about him, “But live,” from the side of Bina. And for this reason, “I shall not die,” from the side of Gevura, from which the harsh Din extends. “Will live” is from the side of Bina, after the Mochin—the tree of life, middle line that overcame the left line, Gevura—appeared from her, using the dawn prayer of Shema, which is Hesed, and tying it with the knot of the Tefillin to the right of Abraham, who is the morning prayer, Hesed.

93) “And [I will] declare the works of the Lord. The Lord has chastened me sore; but He has not given me over unto death.” “And [I will] declare the works of the Lord” is from the side of Hod, since the illumination of Hochma that appears from Bina, appears from the Chazeh down, in Hod. “The Lord has chastened me sore” in Hochma and Bina, from the right and from the left. Hochma contains three rights—Hochma, Hesed, and Netzah—and Bina contains three lefts—Bina, Gevura, and Hod. Before the arrival of the middle line, the right and the left were disputed, and Dinim extended from them. This is why it is said, “The Lord has chastened me sore.”

“But He has not given me over unto death” is the middle line, comprising three middles—Keter, righteous (meaning Yesod), and He Himself, which is Tifferet, the offspring of Yod-Hey. And promptly, a Vav will be set up for the Hey in Yod-Hey and the name HaVaYaH will be completed in right and left, in mercy and in plea and in several reconciliations to Malchut and to her sons, as it is written, “In that day I will raise up the fallen tabernacle of David,” which is Malchut. And this is why the prophet said, “They shall come with weeping, and with supplications will I lead them.”

Through the sin of the generation of the flood, the bonding of Malchut with Bina was broken and Malchut of the quality of Din—from whom the flood emerged—has appeared. The exception was Noah’s ark, which remained with the mitigation of Malchut in Bina, in whom all of life was gathered. However, during the flood, they were in Katnut, without GAR, as it was written that The Book of Zohar is like Noah’s ark. The Zohar is the clarification of the mitigation of Malchut in Bina, which occurred in Noah’s ark, which is the foundation of the very breath of life.

However, then, as during the flood, when two of a city and seven from Malchut gather in her, two of a city is ZA in the state of VAK without a Rosh, and the Malchut in the state of a point. The seven from Malchut are ZAT without GAR, which implies the texts of Katnut in The Book of Zohar.

And sometimes one from a city and two from a family. This implies three lines, where one line unites two in the texts of Gadlut in The Zohar, which fulfills, “Every son that is born you shall cast into the Nile,” which is the diminution of the GAR of the left through the middle line. This is so because there is no male light there, which shines from above downwards, as it is written, “You shall cast into the Nile” so it can shine. The Nile [in Hebrew: Ye’or] is as LaMa’or [to the light], where through this diminution the left unites with the right and it can shine.

“And every daughter you shall keep alive,” meaning only the female light, which extends from below upwards, which is Malchut, called daughter, for only the middle line sustains and nothing else. And this is the light of this book, and this order, “Every son that is born you shall cast into the river, and every daughter you shall keep alive,” this light is explained in The Book of Zohar.

It is known in the order of the departure of the Mochin, after the diminution, done by the point of Holam that instills the Yod into the Ohr [light] and diminishes it into Avir [air], VAK, the first correction comes out through the point of Shuruk. This is the left line, which extracts the Yod from the Avir and brings it back in the Ohr. However, Dinim are drawn out of it and it cannot shine. It seems as though it did not do its task and did not correct a thing, until the middle line appears in the form of the point of Hirik. This diminishes the GAR of the left, unites it with the right, and complements the Mochin.

It turns out that the whole mission and the correction were done by the middle line, and the left line did not perform its mission. This is why The Zohar relates the two messengers that Noah sent from the ark—the raven and the dove—to the two lines, left and middle. The raven, who did not perform his mission, extended from the left line. And the dove, who did her mission, extended from the middle line.

Similarly, Jonah the prophet did not perform his mission on the first time, but fled from the Creator in a ship. On the second time, he did perform his mission. This, too, is for the above reason that in the first time, he was attached to the left line, as a raven, and hence did not perform his mission. On the second time, he was attached to the middle line and did perform his mission.

Even though the raven, left line, did not perform its mission, it caused the emergence of the middle line so it could complete the correction. Had it not been for the raven—the left line—the middle line would have had nothing to do, as it was written that the loyal shepherd would

be as a dove, like the middle line. It means that another messenger was called Prophet Jonah [in Hebrew: dove] on the first time. And while he was called Jonah [dove], he was as a raven on his first mission, which is why he did not perform his mission, for then he was as the raven that Noah sent from the ark and which did not return to him in its mission because it was attached to the left line.

In other words, it toiled in abomination, of whom it was said that the illiterate are abomination. He toiled with them because of their fortune, for the illumination of Hochma on the left is considered wealth, as it is written, “He who wishes to become rich should go north.” But one who adheres to the left, the light of Torah is hidden from him and he is like the illiterate.

And he did that in order to suck from the Hochma on the left, which is called “wealth” because of their fortune. And he did not exert in his mission to reform the children of Nineveh with the middle line. Hence, even though the left line causes the middle line to perform and complete the mission, it is still regarded as though he had not done his master’s mission because he did not intend for it.

It is known that left line does not surrender to unite with the right unless through an awakening of the Masach de Hirik in the middle line, which diminishes from GAR. This is the meaning of Jonah, who was attached to the left, being thrown into the depth of the sea. The depths of the sea are the governance of the Masach de Hirik, by which the GAR of the left of Jonah the prophet diminished and returned to cling to the middle line, as it is written, that he came into the depth of the sea so the GAR of the left would be diminished by the Masach de Hirik.

Thus, you will enter the depth of the Torah, which is ZA, the middle line. And the depths of the Torah are the Masach de Hirik in the middle line. And He said to the loyal shepherd that he, too, would cling to the depths of the Torah, which is the Masach de Hirik de ZA, to unite the right line and the left line with each other. And he said that they became several Hesed and Netzah to the right, since when he will unite the right and the left with each other, each line will include three Sefirot—Rosh [head], Toch [interior], Sof [end]—and there will be right line—Hochma in the Rosh, Hesed in the Toch, and Netzah in the Sof. Similarly, the left line will be Bina in the Rosh, Gevura in the Toch, and Hod in the Sof, and in the same way, the middle line that unites them will be Keter in the Rosh (or Daat), Tifferet in the Toch, and Yesod in the Sof.

In the future, at the time of redemption, when Moses appears with two Messiahs, the loyal shepherd will be the middle line, Messiah Son of David will be the right line, and Messiah Son of Ephraim will be the left line.

And because you will be holding two Messiahs at the time of redemption, Hochma, Hesed, and Netzah will be included in Messiah Son of David, and Bina, Gevura, and Hod in Messiah Son of Ephraim. It is known that before the left unites with the right, even though it has GAR at that time, it is not real GAR, but only GAR de VAK. Hence, at that time the Sefira of Bina is not on the left line, but only Gevura and Hod, which are VAK. This is why he said, “I shall not die.” Before he had Bina, meaning before he united with the right line that started in the Sefira of Gevura, harsh Dinim extended from him. But then he said, “I shall not die,” meaning he prayed not to die because of the harsh Dinim.

And because you were ruined and dry in everything, due to the dominion of Messiah Son of Ephraim, which is the left line, when he had no Bina—before he united with Messiah Son of David, who is the right line, ruin and dryness extended from him in everything. This means that he suffered all those torments that extended from him so as to not die and annul the illumination of the left, but so as to unite it with the right when the time was ripe, when the Masach de Hirik awakens. But in the meantime, he suffered from it so his illumination would not be cancelled. This continued until the Masach de Hirik awakened, and the left surrendered and united it with the right. And then the GAR, called Rosh, came out and he obtained the left line, which is Messiah Son of Ephraim, his discernment of Rosh, which is Bina.

It is written, “I shall not die,” from the side of Gevura, when Bina was absent and he began with Gevura because he did not unite with the right. And then he prayed not to die. “But live” is from the side of Bina, when he became united with the right line and GAR de Rosh emerged to be in the left line of the Sefira of Bina. And the reason it writes, “But live” from the left side of Hod is because he speaks from the place of illumination of Hochma, which shines neither in the Rosh nor in the Toch, but in the Sof, from Tabur down. And here it speaks from the place where illumination of Hochma exits, which is in the Rosh, where he says, “But live” from Bina’s side.

On the Day that the Tabernacle Was Erected95) “He has scattered, he has given to the poor; his righteousness stands forever; his horn shall be exalted in honor.” Scattering means, as you say, “There is one who scatters and is added more.” Since he gives this scattering to the poor, he should be blessed and be added in everything, in wealth and in life.

96) What is “Is added”? A place where there is death, meaning Malchut, causes him to add in the life above, extend from there and add life to him. The text testifies that anyone who gives charity awakens the tree of life, ZA, to add life to the tree of death, Malchut. Then there is life and joy above, in Malchut, and the man who caused it by giving charity—in time of need—that tree of life stands over him and that tree of death protects him. This is why more is added to him.

97) “His righteousness stands forever.” Righteousness stands over a person to give him life and sustenance. As he gives life to the poor and the upper life awakens because of him, he, too, is given life. And those two trees, ZA and Malchut, stand over him to save him and to add life to him.

98) “His horn shall be exalted in honor.” The horn is Malchut; “Shall be exalted” means by the honor of above, Bina. Malchut rises through the illumination of Bina because by the charity he has given, that person caused ZA and Malchut to unite together and to pour out blessings above and below.

99) At any time when the tabernacle is erected, when Malchut mates with ZA, in people’s actions, that day is a day of everyone’s joy and the oil of the anointment of holiness is poured through these candles in the Sefirot of Malchut, and they all shine. And he who causes it causes himself to be saved in this world and to have life in the next world, and

“Righteousness delivers from death.” And it is written, “But the light of the righteous is as the light of dawn, that shines more and more unto the perfect day.”

The Banners100) When the animals walk, the Ofanim [type of angel] go to them, and when the animals rise over the earth, the Ofanim rise. And when the animals go, they go in bestowal upwards. And if you say that this is ever upwards, it is not, it is downwards. It is as before the four faces and after the four faces.

HGTM de ZA are called “four animals,” in the four faces—lion, ox, eagle, and man. They receive from YESHSUT, as in three come out of one, and one is rewarded with all three. It was written above that when the animals go, they go in bestowal upwards, which is in bestowal of HB TM de YESHSUT.

And should you say that this is ever upwards, above YESHSUT, from HB TM of upper AVI, it is not so. Rather, they receive from below, from YESHSUT. It is as AVI, before the four faces—lion, ox, eagle, man—are made in them. This is so because there is only Hesed in AVI, for the Yod in them does not exit the Avir. In YESHSUT, however, they have already been divided into the four faces, meaning there is already the root of the lion, ox, eagle, and man in them. The Hochma appears in them, and the face of the lion becomes Hassadim, the face of the ox, Hochma, the face of the eagle comprises Hochma and Hassadim, and the face of a man comprises all three. Hence, it is necessary that the animals of ZA will receive from YESHSUT, for they are above it.

101) A wind from the four winds clothes in the four sections and in four sides, in the angels that were created in the supports of the illuminating faces. Because of that, they appear as animals, which are the four angels where the banners are set up. They are called “lion,” “eagle,” “ox,” and “man,” who includes four dominating angels—Michael, Gabriel, Uriel, and Raphael, and contain all the hosts of heaven.

After he clarified that the animals are drawn from YESHSUT, he now explains how they were drawn. It is known that ZA rose first and decided between the two lines of YESHSUT, eliciting the three lines there, and the Malchut that receives them. By causing the elicitation of the three lines and Malchut in YESHSUT, it, too, was rewarded with the same three lines and Malchut that receives them, since the lower one receives the full measure of light it causes in the upper one.

It wrote of one wind out of four winds that came out in YESHSUT. One wind is the middle line, ZA. It educed four winds in YESHSUT, which are three lines and Malchut. This wind spread in four sections, which are also the three lines and Malchut, in the same measure that ZA educed in YESHSUT.

They are called “sections” because there are three lines in each of these four, which make up twelve. In four sides means that each section shines with its three lines to one of the four sides—south, north, east, and west. It is known that these three lines in each section extend illumination of GAR, which are called illuminating face. Before the middle line comes and unites the right and the left together, the face of the left was dark. After the middle line came and educed the three lines and the Malchut, they support the faces so they will be illuminating faces.

It was written that the four sections and the four sides are the angels that support the illuminating face. This is so because each side has a unique quality, and by joining all those qualities together, the face shines. Hence, each animal has a unique appearance according to its quality, which are the four sides when the banners are waved. When they join together, they extend the illuminating face.

And these four animals, which are four angels—Michael, Gabriel, Uriel, and Raphael—govern the four camps of Divinity. Thus, in each banner there is the discernment of the animal, which is the source in ZA, and a discernment of the angel that extends from it, which stands as the chariot in Malchut. And the governing side there is discerned, as well: right or left, east or west. Those four angels comprise all the hosts of heaven, which are under their control.

102) The first banner is an armed camp, which is war veterans from twenty years of age onwards. Her animal is the lion. The angel is Michael—registered in the spreading of the banner that is spread to the right, and her wind is east. This is the beginning of the sun that walks by his illumination as he travels. There are two appointees under Michael—Yophiel and Tzadkiel—one for the Torah and one to go to the market.

103) When these travel, several armed camps travel from the right side, led by these three angels. The sun walks to the left, shining and crowning the camps, and a thousand and tens of thousands of appointees are below him, and all fear with dread, shiver, and tremor.

104) The lion stretches out his right hand, gathers all his armies to him, 370 lions around that lion, and he is among them in the middle.

105) And when that lion roars, the firmaments shake and all the armies and camps tremor with fear of him. By that sound, the river Dinur becomes broiling and descends by 1,500 degrees of hell below. Then, all the wicked in hell tremor and swelter in fire. It is written about that, “A lion has roared, who will not fear?”

106) He roars a second time. 370,000 lions all roaring. The lion stretches out his left hand, and all the litigants below fear and surrender under that hand. He stretches that hand over them and they are all under him.

107) Each has four wings made of white fire, and they are all broiling. All the faces of the ornaments are immersed in the white of that fire.

108) There are four faces to each of the four sides. They all shine in the white of the sun. The one to the east shines with joy. The one to the west gathers its light. The one to the north is dark without light, like the shadow of the sun with respect to the sun. The shadow is dark and the sun is shining because the sun and the shadow are right and left and go together. The darknesses that go with him all carry arms.

109) And everyone on the right and on the left are in three heads. One head is of 74,600. Armies come out with the right hand that he raised over them, excluding all those appointees below who are under those rulers, one atop the other, lower degrees with higher ones. Those are not counted.

110) The second head goes with the first head, and numbers 54,400, besides those appointees from below, to the four sides, who are not counted. The third head that follows is 57,400. As it travels to the right, so it travels to the left, and from before and from behind, as well.

111) Since this first one travels and the tabernacle is lowered, all the Levites sing, and all those who praise are from his side. Then it is written, “For the spirit of the living creature was in the wheels.”

The first banner is the banner of the camp of Judah. The travels are in order to reveal the illumination of Hochma in three lines, since illumination of Hochma appears only while traveling, which is the lowering of the tabernacle through the domination of the right line and the establishing of the tabernacle by revealing the left line and clothing it in Hassadim. This is so because the tabernacle, Malchut, is structured in the bottom Hochma. Hence, it is dominated only by the right line. And the tabernacle is lowered because then the illumination of Hochma in it is cancelled. Subsequently, by revealing the left line and its clothing in Hassadim, the tabernacle is reestablished by the mingling of the lines in one another.

The twelve tribes are Hesed and Gevura, Tifferet and Malchut in Malchut. Each of them contains three lines, thus twelve oxen. And the sea, which is Malchut, stands atop them. King Judah contains them in twelve tribes. It seems as though the order of the traveling should have been that Reuben would travel first, for he is right line and south, then the banner of the camp of Dan, which is the left line and north, then Judah, who is the middle line and east, and finally Ephraim, who is west—Malchut that receives from the three lines.

However, traveling in the wilderness was the most corrected way. First, all three lines that were included in one another in the twelve tribes came out. And since the main operator in the correction of the lines is the middle line, on the east, he traveled first, in the east. However, he is regarded as right line because there are two decisions in the middle line: 1) The beginning of the decision of the sun. The first decision of the middle line is called “sun.” At that time, he sets the right line as the ruler, and the left is included and cancelled in the right, as though it never was at all. 2) The force of the sun unites the two lines with one another so there will be disclosure for both, for Hesed and Hochma.

These are the first two banners. First, the banner of the camp of Judah traveled in the east. And even though the east is the middle line, the journey was the beginning of the decision of the sun, at which time the right line governs and there is no disclosure for the left line there. This is why it is considered the right line. Hence, the tabernacle was lowered when he journeyed, since the illumination of the left had been cancelled, meaning the illumination of Hochma, which is the tabernacle.

The banner of the camp of Judah, the first banner, is lion, meaning Hesed, right line, Michael. It is also considered Michael, which is over the camp of Divinity of Hesed. His banner is to the right, Hesed. However, the middle line is east; hence, it travels to the east of the tabernacle.

And why is Hesed considered right line? The beginning of the decision of the sun follows his illuminations on his journeys. This is the beginning of the decision of the sun, the middle line, at which time he sets the right as dominant over the left. This is why he is considered a lion and the angel Michael, which are right line. He is not considered middle line because the middle line should comprise right and left together, which is the second decision, called “the force of the sun.”

This is why Judah traveled first, for he comprises the beginning of the sun. It was not Reuben because Reuben is an element of Malchut, the right line, Hesed, which is completed only by

the force of the sun, when it is included in the left line and receives GAR from it. Hence, he journeyed after Judah, in a way that Judah is actually the middle line and his illumination is Hesed, right without left. Hence, it is called Hesed, although it is on the east. And Reuben is actually the right line and his illumination is right, included with the left. This is why Judah went first and Rueben followed him.

It is known that each of the four banners comprises three lines, as well. This is why there are three tribes in each banner. And for this reason, there are two appointees under Michael—Yophiel and Tzadkiel—opposite Issachar and Zebulun in the banner of Judah, where one is opposite Issachar and the other opposite Zebulun. Yophiel is opposite Issachar, engaging in the Torah, and Tzadkiel is opposite Zebulun, going to the market, negotiating goods, and providing for Issachar.

And when he says that in the beginning of the decision of the sun, he sets the right as dominant over the left and only the right shines, it does not mean that the right is not included in the left whatsoever. Had it not been included in the left, it would have been only VAK without GAR. Rather, it means that the left merely serves the right, crowns it with GAR, and revokes itself. This is why it is written that the sun, the middle line, goes to the left line even in the beginning of the decision of the sun and shines the illumination of the left from there to all the camps on the right, to crown them with GAR. However, it discloses nothing of the illumination of the left itself.

And he says that there are a thousand and tens of thousands of appointees under him. Hence, there is illumination of a thousand there, which is Hochma, and illumination of tens of thousands, which are Hassadim, called “tens of thousands.” This means that there is GAR in them, but the fear of the Dinim in the left line is over them, hence they are cautious, so as to not receive any of its illumination, but only the sufficient amount for GAR.

He wrote that a lion stretches out his right hand, meaning sets the right as dominant over everything. And then he gathers all his armies to him because then he discloses the full measure of his Mochin, which are 370,000 lions that surround that lion. These are all the Mochin, the three lines, HBD, and the Malchut that receives them. HBD are 300,000 and Malchut is only 70,000, to indicate that she lacks GAR de Hochma and has only ZAT. The 100,000 are Hochma and Hassadim, but 70,000 are said about Malchut, who is only Hochma. And they are all called “lions,” indicating that there is only the domination of the right there, without left, and the middle is the lion, in the middle of which are the 370,000 lions. This is why they all turn only to the right.

After he clarified, he determined the illumination of the banner of the camp of Judah in general, as a whole, and now he details the order of decisions applied in the east, which is the middle line. It is known that the middle line cannot subdue the left line to surrender and be included in the right, unless by two actions. In the first action, it evokes the force of the Masach in the form of Man’ula [Aramaic: lock]. At that time, all the lights of the left line depart. In the second action, it conceals the Man’ula and evokes the Miftacha [Aramaic: key] in the Masach, by which the left line returns to shine in VAK de GAR.

This roar is the first act of the middle line. It is the awakening of the force of the Man’ula, which is Malchut of the quality of harsh Din, which removes all the lights. And then, all the armies are shaken from both right and left, and the river Dinur that stretches from the left line becomes broiling due to the Dinim in the Man’ula. This is so because the force of the left

operates in the left line, which is Bina that returned to Hochma, which is a thousand. Hochma is called “a thousand,” and in the left half of Daat, which is five hundred, meaning half a thousand, half a degree. And now the force of the left descended from all its dominion, from the thousand and the half thousand. It descended from all its degrees and fell into the depth of hell below. All the wicked in hell are shaken and swelter in fire, for they are sentenced by the harsh Dinim of the Man’ula, as it is written, “A lion has roared, who will not fear?” since that roar frightens everyone and throws them off their degrees.

It is written that he roared a second time, which evokes a second action—the awakening of the Masach of Miftacha, which is fit to draw VAK de GAR of the left. And then 370,000 lions all roar because they all received from him the power of this Masach of the Miftacha. At that time, he returns and extends the lights of VAK de GAR on the left hand that returned, and the VAK de Hochma appears. Then, all the litigants below fear and surrender under that hand, for the illumination of Hochma subdues all the litigants, as it is written, “Your hand shall be on the neck of your enemies,” meaning the illumination of Hochma on the left hand subdues all the enemies of holiness.

However, the GAR de GAR remain hidden because of the awakening of the Masach of the middle line, for they were only exposed through VAK de GAR. He said that there are four wings to each, made of white fire, where four wings came out, corresponding to the four Mochin, which cover all the GAR de GAR of each Moach [singular of Mochin] so it would not shine. And because the force of this Masach, which covers the GAR de GAR, extends all the Hassadim, it is called “white fire.” And they are all broiling, for they are broiling in the Dinim of the Masach, to cover the GAR de GAR. This is why he said that all the faces of the ornaments, which are the complete face of GAR de GAR on the left, called “ornaments,” are immersed in the white of that fire. And they were sunken and do not shine, due to the white fire in the force of the Masach.

Now he explains the difference between the four sides, which are the three lines and the Malchut that receives them. There are four faces to each of the four sides, which are the measure of VAK de GAR, called “face,” which remained on all four sides, which are the three lines and Malchut. He says that they all shine in the whiteness of the sun, and the measure of their illumination is as the white in the middle line, called “sun.” Their illumination is essentially only Hassadim, called “white.” The difference between them is that the one that shines in the east, the middle line, shines in full and in joy, and the one that shines in the west side, which is Malchut, has no light of its own but gathers all the light from three lines.

Also, the one that shines to the north side—which is the left line—is darkness without light. However, this darkness is not absence of light, but is the reality that is created out of the light, as the shade of the sun is an offshoot of the light of the sun, and without the light of the sun, there would be no shade. Similarly, the darkness of the left line is an offshoot of the light of GAR de GAR that illuminated in it, and from which darkness was drawn because of the lack of light of Hassadim. Later, even though the GAR de GAR departed him, he shines only when mingled with the right line, which is Hassadim.

This is so because as long as the left is not included in the right, the left is a shade of the light and considered the left of the light, meaning its offshoot. And they go as one because where there is no light, there is no shadow. And it is known that illumination of Hochma does not shine in the left, unless together with the Dinim and the punishments of the wicked who wish

to draw the GAR de GAR. And those darknesses are the Dinim that go with the left line, which carry arms to punish the wicked that wish to suck from the GAR de GAR. Now we understand the difference between the two lines—middle and left—and the Malchut. But the right line has not been explained because it is the Hassadim that he constantly discusses and does not need clarification.

After he explained all the discernments in the general and particular middle lines, he now explains the three tribes on the first banner, which are Judah, Issachar, and Zebulun, and he calls them “three heads.” It was written that its one head is 74,600, which is the number of the tribe of Judah. These armies come out by the force of the right that he set as dominant over them. And the women and children of the tribe of Judah were not counted with them. The second head, 54,400 is the number of the tribe of Issachar, which includes women and children. The third head, 54,400 is the number of the tribe of Zebulun.

The journey of all four banners was in one way, as explained here, since the journeying of the first banner, the banner of the camp of Judah, was considered the beginning of the decision of the sun, which sets Hassadim as governing and does not give room for disclosure of illumination of Hochma on the left. This is why the illumination of the tabernacle was cancelled, for it is lower Hochma, which is, “And the tabernacle was taken down,” said with the journeying of this banner.

However, this is not because of a flaw, but because of the great unification in the beginning of the decision of the sun, when the Levites were singing during this lowering, which comes by the force of the unity of the beginning of the decision of the sun. And all those who were praising were from his side and were singing, for the complete illumination of Hassadim is called, “Ruach of Haya,” “Ruach of Hochma,” since Hochma is called Haya. And the meaning of the four animals is HGTM de ZA. And HGTM in Nukva, in which the four angels—Michael, Gabriel, Uriel, and Raphael—are included, are called “animals” [plural of Haya], too. Also, all the camps that the four angels govern are called Ofanim.

The Second Banner112) The second banner, the banner of the camp of Reuben is called an armed camp, and contains army veterans from twenty years of age onwards. It is considered an eagle and is dominated by the angel Uriel, the middle line. The banner travels to the south, which is right line and Hesed. There are two appointees with Uriel—Shamshiel and Hasdiel. This eagle rises and all the fowls are before him. Several camps rise from all sides, each by the force of the sun.

Judah and Reuben include two discernments, middle line and right line. But the difference is that Judah is essentially middle line, Tifferet, hence he travels to the east. However, his illumination is considered right line, Hesed. And the angel Michael is Hesed because his is the beginning of the decision of the sun, which established Hesed over everything.

Reuben is essentially right line, hence he travels to the south, which is right, and Hesed. However, with respect to his illumination, it is considered illumination of the middle line, with respect to the strength of the sun, which allows disclosure of the left line, too.

The second banner is a camp from the discernment of eagle. The face of the eagle is the middle line, in terms of its illumination, and the angel is Uriel, the middle line and Tifferet.

However, the discernment of Reuben is essentially right line, Hesed, which is why he is on the south and travels in the south, which is Hesed and right line. And as there are two tribes with Reuben—Simeon and Gad—there are two appointed angels on the banner of Uriel above—Shamshiel and Hasdiel. This is so because they are considered the twelve tribes, where each consists of four banners, which contain three, thus twelve. And all the armies in the discernment of eagle are called fowls.

However, they comprise all four sides, which are the three lines and the Malchut that receives them. It has already been explained that this is why the illumination of this banner is considered middle line, since the unification of the middle line is considered the force of the sun, where each of the four sides came out by the force of the second unification of the middle line, called “the force of the sun.” This is why there is disclosure of illumination of the left in it, too.

113) The spirit of the inner spirit comes out, and that spirit comes to the eagle, who raises his wings and covers the body, as it is written, “The hawk soars,” will spread his wings to Yemen. This eagle quarreled with the dove and with the hawk, and all the fowls tweet and rejoice. One, from the side of the face, rises from below upwards and several birds come down and enter, tweet and rejoice, walk and roam.

The left does not wish to unite with the right before the middle line diminishes its GAR through the Masach de Hirik. This force if called Ruach [spirit/wind], and it diminishes the GAR from the left. As a result, the GAR of the middle line is diminished, too. And that Ruach that diminishes the left line reaches the eagle itself, too, which is the middle line, and its GAR, too, is diminished. This is considered raising its wings and covering the lights of its body.

When he says Ruach, it is Ruach of the inner side, since there are two forces that diminish the left line, and they are called Man’ula [lock] and Miftacha [key]. He meticulously states that he is referring to the inner Ruach, the Miftacha, and not the outer one, the Man’ula that he is not dealing with here. The left line is called Netz [hawk], as in, “And if men Yinatzu [strive] together,” since it strives with the right and is disputed with it. By diminishing the Masach de Hirik in the middle line, it spreads its wings, which covers its lights so as to be included in the south, which is the right line.

Hawk is left line, and dove is the Malchut that receives from the left. Hence, the eagle, the middle line, strives with them and diminishes their GAR by the force of the Masach de Hirik. They cannot tolerate the domination of the hawk, which is left line, which freezes all the lights. Hence, they are glad to see how the eagle rises against him, diminishes him from GAR, and repels its domination.

He interprets this matter further. One rises and falls from the face, where the middle line is considered face because the right line is on the right, the left line is on the left, the middle line is in the fore, and the Malchut is in the back.

And rises from below upwards, deciding between the two lines—right and left—above it. And then all the lights that were frozen by the domination of the left melt and acquire the strength to shine above and below. This is why he said that the birds, which are the lights, came out from the freeze and can walk and fly as they wish. This is why they tweet and rejoice.

114) When the eagle travels, it stretches out its right wing and gathers all its armies, which are 350,000 fowls, in two bodies—an eagle and a lion—together. It makes a sound and all the others rise and fall and tweet from their side from several degrees.

There are two discernments on the camp of the banner of Reuben. Its own essence is right, lion, and south. With respect to its illumination, it is the middle line, eagle, east. And when the banner of the camp of Reuben—which is eagle, in terms of its illumination—travels, it reaches out the right in it and travels on the south, the right, since the right is really its essence.

At that time, it gathers all its armies, 350,000 fowls, in two bodies—an eagle and a lion—as one. All its armies are in two discernments, which are essentially lion and right, and are eagle and middle line with respect to their illumination. For this reason, they are regarded as being two bodies together. And the meaning of the number 350,000 is that the three lines are Shin [

], and Malchut is considered as merely half a Partzuf, which is why she is fifty. Also, the illumination of Hochma in them is called “a thousand,” hence they are Shin [300 in Gematria] Nun [50 in Gematria] thousands.

And although in terms of traveling, they do not travel with the eagle, but the two discernments, lion and eagle, with respect to the decision in it, it still works in all four of its Behinot when it decides between the lines, which is called “making a sound.” This is so because the middle line is called “sound,” and what rises to decide between the lines is considered raising of the sound. And then all the others rise and fall and tweet from their side, from several degrees, when all the others discernments are inspired and receive from the illumination of the eagle from several discernments in them, each receiving according to its degree, including those that extend from the ox and from man.

115) There are three heads together in these camps, since there are three tribes in the camp of Reuben. And all are counted in a special way. This is the count of the heads:

The first head is 46,500. This is the number of the tribe of Reuben.

The second head is 59,300. This is the number of the tribe of Simeon.

The third head is 45,650. This is the number of the tribe of Gad.

116) From these two sides—eagle and lion—two announcers emerge and walk ahead of all the camps. When these two trumpets call, all the armies and camps, small and big animals, all gather. Who saw the traveling of all the firmaments, that all travel in the journey of camps before that tabernacle, which is the Malchut?

117) When one of them, the one that comes from the side of the lion, raises a voice, meaning blows the announcing trumpet, it is a simple voice, so all these voices that he sounds will not shake, but simple voice without shaking. Then all the camps gather.

When the other one calls, when he blows the horns dominated by that one who comes from the side of the eagle, the voice is broken and is not a simple trumpeting sound. And then all those camps of this eagle gather to travel their journeys.

Opposite those two—lion and eagle—are two silver trumpets. As it is above, so is everything below. When these travel, it is written, “Whenever the living beings moved, the wheels moved with them,” meaning those armies that gather to the appointees are called Ofanim

[wheels]. And as the head, which is the appointee, observes, so observe the armies below them.

The Third Banner118) The third banner is the camp of Dan, the face of an ox, left, Gabriel, left line, which travels on the north side of the tabernacle, which is left. There are two appointees with Gabriel, Kaphtziel and Hazkiel. Gabriel corresponds to Dan and the two appointees correspond to Asher and Naphtali, who are connected to the banner of the camp of Dan. This ox is from the left side and his horns rise from between his two eyes. His gaze is angry and his eyes are as scorching as the blaze of burning fire. He gores and he tramples with his feet and he takes no pity.

After he explained the first two banners, which are the middle line and the right line, he now explains the third banner, which is the left line, called “the face of an ox” in the animals, and “Gabriel” in the four angels. It is known that after the middle line decided and united the right line and the left line with each other, only the light of Malchut remained in the left line, which is the illumination of Hochma from below upwards, meaning VAK, while the GAR disappeared.

“His horns rise from between his two eyes,” since the Malchut is called “horn” and Hochma is called “eyes.” From his two eyes, which is Hochma, did not rise more than the horns, which is the light of Malchut from below upwards, and the GAR, in whose light of Eynaim [eyes] they departed. You should also know that the illumination of Hochma in the left shines only with harsh Dinim on the head of the wicked. When he is angry in his gaze, the eyes are scorching like fire, meaning the harsh Dinim that appear with his gaze—the illumination of Hochma in the left.

119) When this ox lows, several regiments of saboteurs come out of the hole of the great abyss, and all low and roam before him. Then fury and the bag with all the iniquities hang before him, for all the iniquities of the world come and are written in the book.

As with the lion’s roar due to the force of the Masach de Hirik, which comes to him and diminishes him from GAR, the low of the ox is the left line, too. And he lows when the diminishing force from the Masach de Hirik in the middle line comes to him.

It is also known that the abyss is the ascent of Malchut and its inclusion in Bina, which diminishes it from GAR. This is similar to the force of the Masach de Hirik. When this ox lows, meaning when the diminishing force in the Masach de Hirik reaches him, out come the brigades of Klipot and saboteurs that grip to the place where this diminution is deficient, which is called “the hole of the great abyss,” which conjoin with the lowing of the ox and roam before him.

At that time, two kinds of Dinim open in the ox, Dinim of the left and Dinim of the Masach de Hirik that clung to him. These two Dinim comprise all the types of iniquities and corruptions in the world, and then they are judged for all the iniquities in the world, which caused the emergence of these two Dinim in the left line. And the flaws and the corruptions that were made in the illumination of the left line are the writing of the iniquities in the book, for they wait for the answer of the lower ones, since through their repentance, these Dinim will be corrected.

120) Seven rivers of fire stretch before him. When he is thirsty, he goes to the river Dinur and swallows it with a single gulp, and the river is refilled as in the beginning and never runs dry, meaning it is not a false river, whose waters stop. All those armies of this ox, who is Gabriel, pump fire and eat fire. And if from the side of the lion, one river of water, light of Hassadim that put out their flame, had not come out, the world would not have been able to tolerate their Dinim.

The GAR of the left line were diminished by the force of the Masach de Hirik, leaving in it ZAT HGT NHYM without GAR. And seven rivers of fire stretch before him, meaning ZAT. They are called “rivers of fire” after the Dinim in them. And when the lines travel, the illumination of Hochma comes out in the left line and then diminishes. When he becomes thirsty, when the Dinim burn in him, the traveling of the lines is to the river Dinur, which is all fire and Dinim. And through the appearance of the illumination of Hochma in him, he immediately cancels all the Dinim in the river Dinur.

However, immediately after the traveling of the lines, the Hochma disappears again, and the river is refilled as before, since after the traveling of the lines, the Dinim renew in it as in the beginning. It is known that the whole correction of the left line is to unite with the right line of Hassadim. All his armies pump fire and eat fire, since all his armies are filled with harsh Dinim. And had one river of water that quenches their flame not come out from the side of the lion, meaning had it not connected with the right, Hassadim, the world would not have been able to tolerate the Dinim and would have been ruined.

121) The darkness of the sun, the shadow, is there on the left line. The light is present and absent, and several litigants walk and wander in the dark. And that river that burns on the left side is black fire, darkness. And should you say that there are no white fire, black fire, red fire (consists of two colors), and green here, do not say so because it is certainly so, meaning that that black river burns. But still, up high in Bina, the fire consists of four persons, and from there extends to those lower ones, before the ox in ZA and the angel Gabriel in Malchut, in whom the fire of Gevura consists of four persons, too.

The darkness of the sun on the left, when the left line unites with the right, contains light of Hochma. And when it does not unite with the right, there is no light in it but only darkness. And the measure of the light that shines on the left line is as the measure of the Malchut whose horns rise between his two eyes. And that river which burns on the left side is black fire, darkness, as the measure of Malchut, who is black fire and darkness.

However, the left line certainly consists of all three lines and the Malchut that receives them. This is why there are four persons in it, whereas the left line in Bina consists of all four sides, the left line in the animals and in the four angels consists of all four sides, which are white, black, red, and green.

122) Where is the upper Torah? It is white fire. And it is written with black fire over white fire. The Torah is found in two persons. It is one fire, left line, called “fire,” and it is divided into four persons, since it consists of four sides. And it is also one water, right line, called “water,” and it divides into four because it consists of four sides. And it is also one Ruach, middle line, divided into four because it consists of all four sides, which are the three lines and the Malchut that receives them.

123) There are three heads in these camps, corresponding to the three tribes in the camp of Dan. These are their numbers:

The first head is 62,700. This is the number of the tribe of Dan

The second head is 41,500. This is the number of the tribe of Asher.

The third head is 53,400. This is the number of the tribe of Naphtali.

This is besides these other degrees that spread to their side, which are not counted, referring to the women and children of these three tribes, which are not counted. They are all degrees over degrees, except for a few litigants, which extend from the left line, which are below in the Klipot. Those are as insolent as dogs and bite like asses, for they are not included in those camps of the left side. Woe unto one who is with them. Their judgment is on the fourth side, which is Malchut, meaning they receive their sustenance from the Malchut.

The Fourth Banner124) The fourth banner is the banner of the camp of Ephraim. From among the discernments of animals, he is considered the face of a man, and of the four angels, he is Raphael. He travels in the west, and all these are discernments of Malchut. Also, he carries healing with him because from the side of man, the upper Din is included in him and he is healed. He grips the horns of the ox when he wishes to bring them to the great abyss, and ties them so they will not burn the world. Afterwards, there is “A still small voice.” Here it is clandestine, so no utterance is heard at all.

The fourth banner is Malchut, and it is called “man.” Of the four angels, who are the chariot of the Malchut, he is the angel Raphael. Also, he is the Western wind. It is known that when the left line dominates, before it unites with the right, it burns the world with its Dinim and wishes to revoke the right. It can only unite with the right once it receives the property of Malchut to shine only from below upwards, as is the property of Malchut. And then it unties with the right and is healed from its Dinim.

It was written that on the side of man, on the left line, when Malchut, called “man,” extends from his side, the upper Din is included in him, meaning harsh Dinim of the left, without right, and he is healed, by receiving the quality of Malchut, to shine only from below upwards.

This is the meaning of Malchut’s gripping to the horns of the ox, that when this quality is in the left line, the GAR will shine only from below upwards, and they are called “the horns of the ox.” This is why it is considered that the Malchut grips the ox, left line, by his horns only after the act of the middle line, which diminished the left line in Masach de Hirik and weakened. And then he agrees to receive Malchut’s quality of shining only from below upwards.

After the Masach de Hirik dominates him, diminishing him to VAK without a Rosh, it is considered that he wished to descend to the great abyss, the place of the quality of diminution of VAK without a Rosh. And once he reaches that, he receives the healing of the Malchut that his GAR will shine only from below upwards. She ties those horns so they will shine only from below upwards, and then he is healed from his Dinim, which were going to burn the world. And after that, there is “A still small voice.” This illumination from below upwards is

considered a still small voice, for if the illumination is from below upwards and does not extend downwards whatsoever, it is considered clandestine and a voice of an utterance is not heard below at all.

125) On this side, of Malchut, the Hassadim are on the right line and the illumination of Hochma on the left line that shines upon it from below upwards rises. The sun, ZA, is gathered to shine to this place, Malchut, and this is why it is written, “When you blow an alarm” on the south side, meaning right line illuminated by the middle line.

But here in Malchut there are neither blowing nor alarming. Why is an alarm blown? It is the power of the Masach in the middle line, which subdues the north side, left line, to unite with the right and shine only from below upwards. For this reason, the north side is behind all the camps, as it is written, “Formed the rear guard for all the camps,” since it is corrected by the Malchut. Hence, the banner of the camp of Ephraim, which is the Malchut, first travels to the left line, which is the camp of Dan, and the camp of Dan travels last.

126) There are two trumpets—from the east, which is middle line, and from the south, the right line. They are ready to break the Dinim and subdue them with an alarm. This is why they are made of silver, which is Hesed. And for this reason, “In the day of your gladness and in your appointed feasts… you shall blow the trumpets,” unexplained, which is both above and below in this world. Happy are Israel because the Creator has preferred them and gave them a higher share than the rest of the nations. And the Creator is praised by them, by the praises that they praise Him.

The Letters of the Nun127) “And it came to pass, when the ark set out.” The [letter] Nun [ ] turns her face to the back [ ] in two places—before the Parasha [Torah portion], “When the Ark Set Out,” and after it. If you say that it implies to the bent Nun, then the bent Nun is the Nukva, Malchut. The stretched out Nun is both male and female, ZA and Malchut. And we explained about the bent Nun, of whom it was said, “And it came to pass, when the ark set out, that Moses said: ‘Return, O Lord,’” that “Return” was said about the bent Nun. This is why the two Nuns were written opposite, and this is why their faces were turned back again.

The verse about the Nun was not said concerning the Aleph of “Happy are they that dwell in Your house,” since the Nun, Malchut, is in exile. It is written about her, “The virgin of Israel is fallen, she shall no more rise.” But what does it say above? “And the ark of the covenant of the Lord went before them three days’ journey, to seek out a resting-place for them.” Since the ark was journeying, the Nun was journeying on it, for Divinity was seated on the ark. Come and see the Creator’s love for Israel: even though they strayed off the right path, the Creator does not wish to leave them and repeatedly turns His face to them, or else they will never have revival in the world.

129) The ark was traveling before them for three days. The Nun, which is Divinity, did not part from it but traveled with it. And out of the love of Israel, He turned His face to Israel and she turns herself from the ark. When that young deer walks, she turns her face to the place from which she came out. Hence, when the ark travels, the Nun turned her face toward Israel and the shoulders of her body toward the ark.

130) For this reason, when the ark was traveling, Moses said, “Return, O Lord,” meaning do not leave us and turn Your face to us. Then the Nun turned her face to them like this [ ], as one who turns his face toward the object of his love. And when the ark began to rest, He turned his face from Israel and returned His face toward the ark, and turned them back completely.

In the beginning he explains that the bent Nun, Malchut, is in falling prior to the Zivug with ZA. At that time it is as though she is in exile, and it was said about her, “Fallen, she shall no more rise.” Hence, in the beginning she must be raised from her falling. Afterwards she can mate with him. Falling means she lacks GAR, and rising means the returning of the GAR, which is illumination of Hochma in Malchut. And the ark with the plates within it is ZA and Malchut, where the plates are ZA and the ark is Malchut.

It turns out that before “And it came to pass, when the ark set out,” Malchut was not in Zivug with ZA due to the lack of Hochma. It is known that there is disclosure of Hochma only during traveling, which is the traveling of the three lines in three places. Hence, he preceded the journeying to the Zivug, as it is written, “And it came to pass, when the ark set out, that Moses said: ‘Return, O Lord,’” since then illumination of Hochma appeared and raised the Nun from her falling. Subsequently, after the journey was completed and she received illumination of Hochma, Moses said, “Return O Lord,” for then the illumination of Hochma had ceased and she returned to mating with ZA, which is Hassadim.

It was said, “And the ark of the covenant of the Lord went before them three days’ journey, to seek out a resting-place for them.” Rest means Zivug, ZA and Malchut. To prepare Malchut so she is ready for a Zivug with ZA, the ark of the covenant had to travel through three days, which are three lines in three places. Along those three days, she received illumination of Hochma that raised her from her falling, and then she was ready for rest, which is the Zivug. Similarly, Israel are not ready to receive from Zivug ZON before they receive the illumination of Hochma in Malchut.

It was written, “To seek out a resting-place for them,” so that Israel would be able to receive the rest from Zivug ZON, where even though they had strayed off the right path and are not worthy of receiving the rest from Zivug ZON, the Creator does not leave them like that. Instead, each time, Malchut turns her face to them and shines illumination of Hochma for them, to qualify them so they will later be able to receive from the rest. The ark went before them three days. The Nun was not separated from it but traveled with it, since the traveling of the three lines is in ZA, but the Malchut is not separated from ZA during the journey, and she, too, receives those three lines.

And out of the Creator’s love for Israel, He turns His face back. This means that the illumination of Hochma that she receives, called “Face,” as it is written, “A man's wisdom illuminates his face,” turns its face back to Israel and imparts them with illumination of Hochma. It brings itself back from ZA, which is the plates in the ark, since ZA is considered covered Hassadim, and when Malchut receives Hochma, when she is not considered ZA, it is considered that the Malchut brings herself back from him. In other words, she retires from ZA and seemingly turns her face back.

And the reason why he says in the allegory about the deer that He turns His face back is that it implies that the Malchut, called “Deer,” comes out of the left line, which is her root, and hence turns her face back to the illumination of Hochma on the left line.

The implication in the Torah, in the portion, “When the ark set out” is considered the journeying ark of the covenant. And then comes the Zivug, which is rest. It writes an opposite Nun [ ] before because her back is to the portion, “When the ark set out,” and her face to the previous portions, which are considered Israel. Also, after the portion, “When the ark set out” there is an opposite Nun [ ] written, whose face is toward the portion “When the ark set out,” which is the ark of the covenant, and her back is to the other portions following her, which are considered as discernments of Israel, as in, “The Torah and Israel are one.”

In the words, “And it came to pass, when the ark set out,” the Nun was turning her face toward Israel, and the shoulders of her body toward the ark. Thus, you write Nun [ ] that turns her face toward the previous portions, which are Israel, and the shoulders of her body toward the portion, “When the ark set out,” which is ZA. This is so because during the next traveling she receives Hochma, which is her face, and she gives this face to Israel. And since ZA is considered covered Hassadim, it is considered that her back is toward ZA where back means that she does not receive his actual self from him. Hence, when the ark went, Moses said, “Return, O Lord,” meaning do not leave us, turn Your face back to us, that is, receive the rising, which is Hochma, and bestow the face of Hochma upon Israel so they will later be rewarded with receiving from a complete Zivug, which is rest.

And when the ark began to rest, after it completed receiving the three lines, which is the journey, and came to rest, which is the Zivug with ZA, He turned the face of the Nun from Israel, meaning the giving of Hochma had ceased and He turned His face back to the ark. This means that she received GAR de Hassadim from ZA, that is, she gave her face, which are GAR, to ZA, to the discernment of ZA, which is Hassadim, and completely returned to Hassadim de ZA.

This is so because there is disclosure of Hochma only during the traveling of the lines. After the traveling, they completely return to being Hassadim. This is why a second opposite Nun [

] was written here, with her face toward the portion, “When the ark set out,” and her back toward the portions of the Torah that follow “When the ark set out,” which are Israel.

131) There must certainly be two opposite Nuns here, before it and after it. But after “When the ark set out,” Malchut did not return her face from Israel, meaning she did not cease her bestowal upon Israel. If she did, this Nun should have been written opposite, like the other Nun, the upper one, the Malchut. This is so because this reversed Nun toward Israel, and this upper one, Malchut, is aligned with the ark, meaning it is in Zivug with ZA, and then her face is certainly toward Israel.

132) But certainly, Malchut did not turn her face from Israel. Rather, what did she do when the ark began to rest? Then Moses said, “Return, O Lord,” so the illumination of Hochma would cease and she would return to illumination of Hassadim de ZA. Then the ark sat, meaning rested, and Divinity stood on the other side, the right line, Hassadim, and received GAR de Hassadim, Panim [face] from ZA.

And she turns this face of hers to Israel, opposite the ark, meaning that her face turns toward the ark to receive Hassadim from it, while her face is toward Israel, to impart them with these Hassadim that she receives from the ark of the covenant. And then she contains within her everything, the ark and Israel. But afterwards Israel cause Malchut to turn her back to them, which is why the Nun [ ] is written opposite between “When the ark set out” and the portion, “And the people were as those who complain.”

There is no dispute about the actual writing of the Nun. Everyone agrees that it should be opposite, with her face toward the portion, “When the ark set out” and her back to Israel, meaning toward the rest of the portions in the Torah. But there is a dispute about the reason. He says that during the rest, she arrests her bestowal upon Israel, hence her back is toward Israel and her face toward the ark of the covenant, to receive Hassadim from it. And he disagrees with it and says that during the rest, she not only turns her face back toward Israel, but it is a face of Hassadim. And yet, the Nun should be opposite, with her face toward “When the ark set out” and her back toward the rest of the portions. However, it is for another reason, since here Israel sinned in the portion, “And the people were as those who complain,” and this is why here she turned her back to Israel.

133) Whether on this side or on that side, the Nun turns her face back. Before “When the ark set out,” she turned her face to Israel. After “When the ark set out,” she turns her face to the ark and her back to Israel. It is good that the writing of the Nuns should be like that, but the reason why she turned her back to Israel is not because of the rest, but because of what is written after her, “And the people were as those who complain.” This is what you find in the book of Rav Hamnuna Saba.

Haman as the Seed of Gad134) The seed of Gad is like a regiment: it comes to keep the seed and the armies in the land, as it is written, “Gad, a troop shall troop upon him.” And as the seed of Gad took their share in another land, in Jordan, Haman, too, was on Israel outside the holy land, in the wilderness.

Please Kill Me At Once136) What is the difference that Moses spoke in the above matter as to a female, for it is written, “And if Thou deal thus with me,” using feminine gender in the Thou [in Hebrew]. He should have said “Thou” in masculine [in Hebrew]. However, he spoke to a place where there is death, and that place is of the female, the Malchut. This is why he said, “Please kill me at once,” which is the tree of death.

We already explained that there is no death in the tree of life, ZA, and he could not say to it, “Please kill me at once.” Hence, he brought Himself back from the tree of life and said to the tree of death, to Malchut, Thou [in feminine form] and not Thou [in masculine form]. And so he should have said, since Malchut is female.

137) Promptly, “And the Lord said unto Moses: ‘Gather unto Me seventy men.’” The Creator told him, “You seek death at any time,” take, “And I will take of the spirit.” Here Moses knew that he would die and not enter the land, since Eldad and Meidad prophesied it.

138) Hence when one is angry he should not curse himself, since several slanderers stand atop him taking this thing, and his curse comes true. Another time, when Moses sought to die in the incident with the calf, when he said, “blot me, I pray Thee, out of Thy book which Thou hast written,” they did not receive it from him because it was all for Israel’s benefit. But he said it only out of anger and stress, which is why they received from him. For this reason, afterwards Eldad and Meidad remained in the camp and said that Moses would be “gathered to his people” and that Joshua would lead into the land of Israel.

139) For this reason, Joshua came to Moses and envied Moses, and Moses did not watch over his honor. This is why Joshua said, “My lord Moses, restrain them.” “Restrain them” means prevent things from them so they will not come true, as it is written, “So the people were restrained from bringing,” and also, “And the rain from heaven was restrained.” “Restrain” is actual prevention, and Moses had no desire. Go and see Moses’ humbleness. It is written, “Are you jealous for my sake?” Happy is Moses, for he rose above all the high prophets. All other prophets compared to Moses are as the moon compared to the sun.

God Has Not Empowered Him to Eat From Them140) How hard-hearted are people, for they do not watch over the words of that world at all. The evil in the heart, which clings to all organs of the body, does that to them. “There is an evil which I have seen under the sun, and it is heavy upon men.” This evil is the force of the evil in the heart that wishes to dominate the worldly matters and does not watch over the matters of that world at all.

141) Why is the heart evil? The following verse proves it, as it is written, “A man to whom God gives riches, wealth.” This is a perplexing verse, since it is written, “So that he wants nothing for his soul of all that he desires.” Thus, why has God not “Empowered him to eat from them”? After all, “He wants nothing for his soul”? Rather, it is a secret, and all the words of King Solomon clothe in other things. They are as words of Torah that clothe in stories of this world.

142) Even though one should consider the clothing, the mundane stories, meaning even though the text is to be understood as written, this verse says this: A person walks in this world and the Creator gives him wealth so he will be rewarded with the next world by it, and will remain with a capital of his money. The capital is money that exists forever, a place in which to bundle the soul. This is why he must keep this capital after him, and he will receive this capital after he departs this world.

143) Because this capital is the tree of life of that world, ZA, there is nothing of it in this world, but the fruits that come out of it. This is why man eats its fruits, which he has been awarded in this world, while the capital exists for him in that world, to be rewarded with it in the upper life, above.

144) And one who defiles himself and is drawn after self gratification, and lacks nothing for his body and his soul, that tree, ZA, remains and does not put him before Him in fear, to receive him above. And then, God does not empower him to eat from it and to be rewarded with that wealth. Certainly, another man will eat it, as it is written, “The wicked may prepare it, but the just will wear it.” For this reason, man needs to be rewarded with that world by what the Creator gives him, and then he eats from it in this world, and that capital will remain with him for the other world, for it will be bundled in the bundle of life.

145) “If You are going to deal thus with me, please kill me at once.” Did Moses, who was more humble than all the people in the world, give himself to death because Israel had asked him to eat? Indeed, this is a sublime issue. Moses was neither angered nor sought to give himself over to death because Israel had asked of him to eat meat.

146) Moses was united above and was rising in what no other prophet was united. And when the Creator told Moses, “Behold, I will cause to rain bread from heaven for you,” Moses was

glad and said, “Now this perfection will certainly be in me, since thanks to me, there is MAN for Israel.” When Moses saw that they reverted and descended to another degree and sought meat, and said, “And our soul loathes this miserable bread,” he said, “If this is so, then my degree is flawed, because Israel ate MAN in the wilderness thanks to me. Thus, I am flawed, Aaron is flawed, and Nahshon the son of Amminadab is flawed,” since Aaron and Nahshon were gripped to the right and to the left of Moses.

147) “If You are going to deal thus with me, please kill me at once,” for I have become as Nukva, as Malchut with her food, meaning with the meat that they seek. And I am coming down from the heavens, from a high degree, meaning ZA, by loathing the bread from the sky into the degree of Nukva—into eating meat. But I am better than all the prophets in the world, for all the prophets prophesied in Koh, which is the Nukva, and Moses prophesied in Zeh, which is ZA, called “sky.” This is why he said, “And let me not look upon my wretchedness,” for descending to an inferior degree is certainly considered death, since for one who descends from degree to degree, it is considered death.

Gather unto Me Seventy Men148) “And the Lord said unto Moses: ‘Gather unto Me seventy men of the elders of Israel,’” to give them another food, which is not from the heavens—Moses’ degree, and you will not be blemished in your degree. Hence, “and I will take of the spirit which is upon thee, and will put it upon them,” since they were united in the moon, the Nukva, while the sun, the degree of ZA and Moses should shine for her. Hence, “And will put it upon them,” so they will shine from the sun, Moses’ degree, as light of the moon, which is from the sun. For this reason, the meat did not come through Moses, but through seventy men, so he will not be flawed, so he will not be forced to come down from his degree.

The Holy Name of Eleven Letters149) Happy is Moses, for the Creator wishes his happiness. It is written about him, “Let thy father and thy mother be glad.” “Let thy father be glad” is the Creator, and your mother is the assembly of Israel, Malchut. “And let her that bore you rejoice” is the mother of Moses below. The Creator loved him more than all the prophets in the world, for his prophecy was without any intermediations, as it is written, “With him do I speak mouth to mouth.”

150) “And Moses cried unto the Lord, saying: ‘Heal her now, O God, I beseech Thee.’” This is the meaning of the Holy Name of eleven letters, the same eleven letters in the words, “Heal her now, O God, I beseech Thee” [in Hebrew]. Moses did not wish to pray further because he did not wish to trouble the King any further, which is why the Creator wished his happiness. And in every place, the Creator wishes for the honor of the righteous more than His own.

In the future, the Creator will avenge the insult of Israel from the idol worshipping nations and will delight Israel with the joy of Zion, as it is written, “And they shall come and sing in the height of Zion.” And then, “And a redeemer will come to Zion.”

KorahAnd Korah Took1) “They are more desirable than gold, yes, than much fine gold, and sweeter than honey and the drippings of the honeycomb.” How sublime are the words of Torah, how precious they are. They are lovely above; they are lovely for all. It is so because they are the Holy Name, and anyone who exerts in Torah, exerts in the Holy Name and is delivered from any harm. He is delivered in this world and delivered in the next world. Anyone who engages in Torah grips to the tree of life. And because he is gripped to the tree of life, he is gripped to everything, as it is written, “She is a tree of life to those who take hold of her.”

2) Anyone who engages in Torah has freedom from everything, freedom from death. This is because freedom, Bina, is upon him and grips him. If Israel crowned themselves in the Torah, they would be saved from everything and they would not be in exile. It is written, “Harut [carved] on the tables”; do not pronounce it Harut, with a Kamatz [punctuation mark] under the Het, but rather Herut [freedom], with a Tzereh [punctuation mark] under the Het, since this freedom is found in the Torah. The Torah is the power of the right, as it is written, “At His right hand was a fiery law unto them,” and the left is included in the right. One who turns the right into left and the left into right, it is as though he destroys the world.

3) Aaron is right, Hesed. The Levites are left line, Gevura. Korah wished to substitute the right with the left. He wanted the priesthood, right, for the Levites, which are the left, and this is why he was punished. Moreover, there was slander in him, for he spoke about Moses and was punished with everything.

The left is always included in the right. This is the correction of the left. Korah wished to replace the correction above and below; he wished for the rule of the Levites, the left, so they would not be included in the priests, the right. This is why he was lost above and below.

4) Korah took a bad advice for himself. Anyone who chases what is not his, it escapes him. Moreover, he loses even what he has. Korah chased what was not his; he lost what was his and did not win the other one.

5) Korah went by way of dispute, which is removing and repelling above and below. And one who wishes to repel the correction of the world is lost from all the worlds. A dispute is removing and repelling of the peace. And one who disagrees with peace disagrees with His Holy Name, since His Holy Name is called Peace.

6) The world stands only on peace. When the Creator created the world, it could not exist until He came and established peace on them, the Sabbath, which is the peace of upper and lower. Then the world persisted. Hence, one who disagrees with peace will be lost from the world.

7) Zelophehad disagreed with the Sabbath; he was gathering woods. Woods are other trees, those of the seventy ministers. Those are secular matters, and there is no secular in the holy. It turns out that he disagreed with the peace of the world, the Sabbath, for he mingled secular with Sabbath.

8) “Those who love Your law have great peace.” The Torah [law] is peace, as it is written, “And all her ways are peace.” Korah came to blemish the peace above—the Torah, the middle line, which is called “Torah,” and makes peace between right and left—and below, of Moses. This is why he was punished by upper and lower, by fire and the mouth of the earth.

The Elect Men of the Assembly9) “Elect” is written without a Yod [in Hebrew]. Malchut on earth is as the Malchut in the firmament. In other words, the Malchut below is like the Malchut above. All those high Sefirot that the Holy Name grips come from a place called “Holiness,” upper AVI, as it is written, “Holy convocations.” This is when there is an occasion in the world, on festivals and on appointed days. And as those high Sefirot are called “the Upper Temple,” to sanctify them, the bottom Holiness summons His armies to crown and elevate them—the three worlds BYA—which are her armies, which the Malchut crowns and elevates to Atzilut.

10) The Upper Holiness is upper AVI; the bottom Holiness is the wisdom of Solomon, Malchut, who also summoned all her armies to sanctify them with her sanctity. Those armies all stand ready to be crowned in the lower holiness while there is an appointed day in the world. As her armies stand above in Atzilut, summoned by Malchut, so the appointees of the people, the heads of Israel, follow her example below in this world. This is why they are called “The elect men of the assembly.” And because they are below, they are called, “Elect men of the assembly,” without a Yod. However, then they are in greater wholeness.

11) “Renowned men,” the men of Malchut, who is called “name,” and not men of HaVaYaH, ZA. This is why they are called “Renowned men,” since they came from the side of Gevura, from Malchut, which is called “lower Gevura.” This is said to give them high praise, but they took it for themselves, separating Malchut from ZA and clinging to the dispute with Moses, ZA.

Holy, Pure12) “In the morning the Lord will show who are His, and who is holy, and will bring him near to Himself.” Why in the morning, and why holy and not pure? Meaning, “And who is holy, and will bring him near to Himself,” should have said, “And who is pure.” However, they—the congregation of Korah—come from the pure side, since the Levites are pure and not holy, and the priest is holy.

Moses said, “In the morning,” the time when the Sefira of the priest—Hesed—awakens in the world. If you are priests, here is morning, let them work the morning work, Hesed, and then “The Lord will show who are His, and who is holy.” “Who are His” are the Levites, and “Who is holy” is the priest. Then, “and will bring him near to Himself,” referring to the priest. And there is none who can detect it but the morning.

And this is what He told them, “If you see yourselves staying on the side of Din [judgment], the morning, meaning Hesed, will not tolerate you, since it is not the time of Din. And if you see yourselves remaining in Hesed, this is its time. Then you will stay with it and it will accept you.”

13) How is this tested? By offering the incense. The bridegroom must have the incense burning because of him on all the degrees, and he must connect in them, since the smell of

incense rises and connects the degrees to one. The bridegroom is the priest, Hesed. For this reason, “And the man whom the Lord chooses, he shall be holy,” and not pure, since they are two degrees, holy and pure. The priest is holy; the Levite is pure. This is why it writes, “holy.”

O God, the God of the Spirits14) Moses and Aaron delivered themselves to death, as it is written, “And they fell upon their faces, and said, ‘O God, the God of the spirits.’” It writes “spirits” without the Vav [in Hebrew] because of the tree of death, Malchut. In every place, falling on one’s face is to that side. This is why it is written, “O God, the God.” God, as in, “A God who has indignation every day,” meaning Malchut. “God of the spirits” means a place where the souls of the world are bundled, where all the souls rise and from which they come. It is the Malchut.

15) “Hear my words, you wise men, and give ear unto me, you that have knowledge.” Elihu said this verse. Come and see what is written, “Against his three friends was his wrath kindled, because they had found no answer.” They were saying things but Job was not comforted by them. This teaches us that one who comes to comfort one who is mourning should first establish things that will be suitable for comforting him. Job’s friends spoke the truth, but not to comfort him, since what is required are things for which the mourner will be grateful, and then he will accept the sentence and will thank the Holy King for it. What does it say? “Now Elihu had waited to speak unto Job” because afterwards he was grateful to the Creator and assumed the judgment from heaven.

16) “Therefore, listen to me, you men of heart: Far be it from God to do wickedness; and from the Almighty to do wrong.” “Therefore ... men of heart,” who are complete with everything and can discern things. “Far be it from God to do wickedness.” And it is written, “A God who has indignation every day,” which is Malchut, called “God.” “And from the Almighty to do wrong.” One is close to the other since “Almighty,” Yesod, is close to “God,” Malchut. In God Almighty, God is Malchut and Almighty is Yesod. “For He pays a man according to his work.” If a person walks in this world and does deeds, and sins before his Master, that deed hangs on him and pays his dues, as it is written, “For He pays a man according to his work,” meaning that that deed that he did will pay him.

17) And if he pays attention to Him, since his wish is to repent before his Master, then “God, the God of the spirits” will collect his spirit and soul unto Him, to form it in the bundle of life, and will not leave his soul outside to be sentenced by another Din.

18) These are the hidden Dinim of the Creator. “He pays a man according to his work,” to be judged by his judgment, by those deeds that a man does in this world and elevates him to be sentenced according to his actions, and he is lost from the world. It is written after him, “Who gave Him a charge over the earth? Or who has disposed the whole world?” “Who gave Him a charge over the earth” is He who commanded his brother over him, who redeems him. “Or who has disposed the whole world” means his brother builds a house, meaning marries his wife and builds a lasting building, the correction of the world, and the settling of the world.

It is written after him, “And if he pays attention to Him,” since that man who commanded him to redeem him and to build a structure should aim the heart and desire to the dead, to establish a name for him. Thus, a man who comes to a brother’s wife because of the beauty

and his own desire will not build a lasting building, for his heart and will are not aiming for the dead.

19) This is why it is written, “And if he pays attention to Him,” meaning to aim the heart’s desire to the dead, then he will gather his spirit and soul unto him, for he is drawn to him, to be built in this world. Afterwards, it writes, “All flesh shall perish together, and man shall return unto dust.” “All flesh shall perish together,” meaning that body will rot in the dust, and all the flesh. Afterwards, “And man shall return unto dust,” meaning there will be renewal of the structure as before and the dust will return for the structure of another body, as in the beginning. This is why the spirit and the soul are in the hands of the Creator and He has mercy on people so they will not be lost from this world and from the other world. This is why it is written, “O God, the God of the spirits of all flesh.”

Take the Fire-Pan20) “And Moses said unto Aaron, ‘Take thy fire-pan.’” “The wrath of a king is as messengers of death; but a wise man will pacify it.” People should guard their iniquities and regard their actions. The world was sentenced several times, and each day the deeds are calculated and watched over from above, and they are written before Him. When a man’s actions are inappropriate before the King, anger rises and the Din [judgment] awakens, as it is written, “The wrath of a king is as messengers of death.” One should be watchful of one’s iniquities every day.

21) When litigants stand over the world and anger is in the air, if there is a righteous in the generation who is pointed out above, the Creator looks at him and the anger eases. This is similar to a king who was angry at his servants and demanded of the officer to execute judgment. Then the king’s beloved one came and rose before him. When the king saw him, his face brightened. The one that the king loves began to speak with him and the king was delighted. When the officer came, he saw the happy king’s face and went away without executing the judgment. Then that beloved one pleaded to the king in favor of his servants and the king atoned them. For this reason, “But a wise man will pacify it.”

22) Here, too, when Moses saw that there was anger in the air, promptly, “And Moses said unto Aaron,” since he was the best man, the queen’s friend, and the incense rose only in his hands, for he increased peace in the world and tied the ties of faith, meaning Malchut. Incense is joy above and below, the tie of faith, the departure of anger, as it is written, “Oil and incense rejoice the heart.” Then, “But a wise man will pacify it,” meaning he will cleanse and purify the anger, and mercy will awaken.

Do Not Cut Off the Tribe of the Families of the Kohathites23) “Do not cut off the tribe of the families of the Kohathites from among the Levites,” for they are the stem and the root of the Levites. “But do this to them that they may live and not die,” meaning the priests must correct them, for even though they are close to holiness, they can be corrected only through a priest, who knows the sign of where he should reach and not further. And when the holy vessels are covered, there is another covering from above, and the Levites are forbidden to draw near and to see, for a whisper, a secret, does not apply to them but to the priests, whose words and deeds are in secret and in whispering. And the Levites raise their voices and sing.

24) This is why the priests are in whispering and in secret, and this is why wine is prohibited for them, since wine is for raising the voice, for singing, and for revealing secrets. This is also why the Levites were dedicated to raising the voice, since they cling to Din, and Din is revealed to make something known to all. But as for the priest, all his words are in secret and in whispering, and not openly, since he is right, Hesed. When the Dinim in the world are from the left side, the right will be bringing closer, by incense, in whispering, finer and more intrinsic than everything. It is Bina.

25) When the outer altar, Malchut, begins to evoke awakening of the Din, when there are no righteous to protect, the inner altar, Bina, awakens toward it and stands opposite it, and the Dinim [judgments] quiet down. This is why it stands one opposite the other and then the Din moves away.

26) This is the work of the sons of Kohath in the tent of meeting, the Holy of Holies. When the sons of Kohath take the Holy of Holies, the priest comes and covers everything before they come to take it. And they would never see what they were carrying, for everything was covered from them, as it is written, “When the camp sets forward, Aaron and his sons shall go in and take down the veil of the screen.” The majority of the cover of the holy vessels was in azure. And after everything was covered, the sons of Kohath, who were the carriers, would approach. But they would come near only those clothes that were outside, as it is written, “And when Aaron and his sons have finished covering the holy objects, as the camp is to set out, and after that, the sons of Kohath shall come to carry.”

27) This is why incense—which is internal and all that is secret—is given to the priest. Hence, “And Aaron took as Moses spoke, and ran into the midst of the assembly; and ... he put on the incense,” since it is internal, the priest, who is internal, too. And then, “And made atonement for the people. And he stood between the dead and the living,” between the tree of life and the tree of death. Then the right was close to one another, meaning that the tree of life, which is right, drew near to the priest who is right, “And the plague was stopped.”

Happy is the priest, for the priest has power above and power below. He causes peace above and below, and the left serves the right at all times, as it is written, “That they may join you and serve you.” Also, the right is included in the left, meaning they are in the Temple.

Whatever Your Hand Finds To Do with Your Strength, That Do28) “Enjoy life with the woman whom you love all the days of the life of your vanity.” Man should incorporate life from the tree of life, ZA, in this place, in Malchut, called “a woman.” One does not go without the other, meaning ZA without Malchut. Also, one should incorporate the quality of day in the night, the quality of ZA, which is called “day,” in Malchut, called “night.” And vice versa: the quality of night in the day. This is the meaning of “Enjoy life with the woman whom you love,” since this is your share in life, because there is life—illumination of Hochma—only on Malchut, since illumination of Hochma appears nowhere else. “And in your toil in which you have labored under the sun,” as it is written, “In all your ways know Him, and He will straighten your paths,” since “Know Him” comprise the letters of “Know” and Vav-Hey, which are ZA and Malchut.

29) All of King Solomon’s words are concealed within, in Hochma. But the writings seem as though the ban has been lifted, since afterwards it writes, “Whatever your hand finds to do

with your strength, that do, for there is no deed or contemplation.” But did Solomon, who had more sublime wisdom than all the people in the world say this?

30) Indeed, all of Solomon’s words were said in wisdom. “Whatever your hand finds to do with your strength, that do” means that a person should contain the left in the right, and everything he does should be included only in the right. “Whatever your hand finds” is the left, which is called “hand.” “To do with your strength” is right, as it is written, “Your right hand, O Lord, glorious in power.” And when a man is watchful to make all his actions toward the right side and to include the left in the right, the Creator is inside him in this world and will gather him to Him in the next, other world.

31) One should not say, “When I come into that world, I will beg for mercy of the King, and will repent before Him.” Rather, it is written about that, “There is no deed or contemplation or knowledge or wisdom” once a person departs this world. If one wishes for the Holy King to shine for him in that world and give him a share in the next world, he should engage in including his deeds in the right in this world, and that all his actions will be for the Creator. Afterwards, when he departs this world, to be sentenced by harsh judgment, the judgment of hell, there is no counsel, device, or tactic to be delivered from the judgment.

32) “For there is no deed or contemplation or knowledge or wisdom in the netherworld,” since hell consists of sections upon sections. The lower section is the netherworld [Sheol]. A lower section than that is doom [Avadon]. They are adjacent. One who descends into the netherworld is judged, and he floats up from there, as it is written, “He brings down to Sheol, and raises up.” But one who descends to doom never rises from there.

33) One who has a good deed in him, or who is among the contemplating ones, before he lays down at night, while he is not yet asleep, should contemplate his actions during the day, repent them and ask for mercy for them. At that time, one should contemplate because at that time the tree of death is in the world and all the people taste the taste of death. Hence, at that time one should contemplate his actions and confess to them, since this is the time of death, and they are the ones called “litigants.”

34) Also, when one who exerts in the knowledge and the wisdom to know his Maker passes away, he is taken to see and to observe those wicked ones that are sentenced in hell and in the degree of the netherworld. They all yell from those degrees, but he does not remain there and will not be among them. It is written, “For there is no deed or contemplation or knowledge or wisdom in the netherworld.” “There is no deed” refers to those who have good deeds in them. “Contemplation” refers to those who contemplate, and “Knowledge” refers to those who exert to know. All those are not in the netherworld. They will only be high above, in a place where several lights and candles, and several delights are found, where the Creator comes to play with the rest of the righteous in the Garden of Eden. Happy are the righteous in this world and in the next world. It is written about them, “Surely the righteous shall give thanks unto Thy name; the upright shall dwell in Thy presence.”

That Levite, He Did the Service35) When the Creator wished to create the world, a desire came before Him and He created it in the Torah. And in it, it was improved, as it is written, “When He established the heavens, I was there.” It is also written, “Then I was with Him, as a nursling.” Do not read it as Amon

[nursling], but as Oman [a master craftsman] that the master craftsman of the world was with him.

36) When He came to create man, the Torah said, “Is it without cause that you are called ‘Patient and Graceful’? If there is no one to sin, to whom will You be patient?” At the time when man came out to the world, his face was shining from above and from below and all the people feared him. The world was not completed and was not sustained before that time when man came out in the perfection of everything, the day was sanctified, and a Holy throne for the king was established, meaning Malchut. Then the upper ones and lower ones were completed and there was joy in all the worlds.

37) At the time when he wishes to sanctify the day, spirits and demons come out to create a body for themselves. And the day was sanctified and they were not created. The world remained as though its crafting was flawed and deficient due to the existence of spirits and demons. When Israel were sanctified and were completed in their degree, and the Levites were on the left, that flaw of the world was complemented, for it was made on the left side because of the existence of the spirits and demons, since through the Levites, the left was included in the right, and thus was the left corrected.

38) This is why the Levites must be purified, and then everything is included in the right and the world is not blemished. This is also why it is written, “And that Levite, he...” He completed the left side, complemented the flaw of the world. Moreover, when that north side was missing in the world, when the Creator created the world, the Levites complemented that, as well. This is so because the Levites complemented everything in the ark, in that burden that they were carrying in the tabernacle. When the tabernacle would travel, the whole of that flaw was complemented by them.

39) “And that Levite, he did the service.” “He” indicates above, on the left, when he corrects the left, above. “He” indicates being included in the right. “He” is Atik, Keter, since his work and correction reaches all the way to Keter. “He” indicates the hidden. Had there not been Din in the world, meaning the correction of the Levites, people would not have known the high faith, people would not have engaged in Torah, and the commandments of the Torah would not have existed. And who does for the Holy King the complete work in the world? It is the Levites.

40) “And that Levite, he...” “He,” as it is written, “For the Lord He is God,” by which this unification was made. “He” complements the perfection, so all will be one, so all the degrees will unite into one. “He” indicates expansion of the left to receive the assembly of Israel, Malchut, as it is written, “His left hand is under my head,” to later unite the Zivug together, “And his right hand will embrace me.” Who evoked the love of “His left hand is under my head,” which is the love of lovers? It is he, the Levite.

It is written, “It is He who has made us, and not we ourselves; we are His people,” relating to the Creator. “He” means downwards, to correct the flaw in the world. “He” indicates upwards, to correct the left above. He is revealed to reveal the faith and the work in the world. He is concealed, which indicates Atik. He is God, which indicates the unification of “The Lord He is God.”

41) The Creator is destined to illuminate the moon as the light of the sun, and the light of the sun will be “Seven times more,” as it is written, “And the light of the moon shall be as the

light of the sun.” It is also written, “Your sun shall no more go down, neither shall thy moon withdraw itself,” and it is written, “The sun shall be no more.”

42) “Every thing that opens the womb, of all flesh which they offer unto the Lord, both of man and beast, shall be yours ... and the firstling of unclean beasts shall you redeem.” This Mitzva [commandment] is to redeem the firstborn of a beast, to redeem himself for the next world. And if he does not redeem his Nefesh, Ruach, and Neshama in the Torah before he goes to that world, he will reincarnate into this world as before, as it is written, “He returns to the days of his youth,” receiving Nefesh, and Ruach, and Neshama.

43) It is written, “Lo, all these things does God work, twice, thrice, with a man.” Because Israel’s redemption was without Torah—which is silver, meaning longing, coveting of the next world—they returned three more times to exile. But in the last exile, when their redemption is in the Torah, they will never return to exile. Our sages came and blessed him and said, “Loyal Shepherd, the Creator will redeem you and all of Israel will be redeemed through you, and you will be renewed with them, and they with you.”

Home Values44) The following Mitzva is to discuss home values and wisdom. A man’s house is his wife. If she is a woman of good and evil, and he wishes to exchange a bad wife for a good one, he should redeem her from that evil and pay her value. But a wife of the tree of life, Malchut, it is said of her, “Gold and glass cannot equal it; neither can it be exchanged for articles of fine gold”; she is priceless. It is written, “A virtuous woman is the crown of her husband,” and “A woman of valor who can find?” This is Divinity, and whoever does grace to her, his reward is immeasurable. Likewise, one who sins against her, his punishment is immeasurable.

45) She has several maidens that serve her, and each has her own value. And each needs redemption, to be redeemed from the grip of the Sitra Achra. But one who inherits Neshama or Ruach or Nefesh from Divinity does not need redemption. It is said about Divinity, “I am the Lord, that is My name; I will not give My glory to another.” This is because her redemption depends on the Creator, since Israel draw Him toward her with the tie of the Tefillin, with the sign of the Sabbath, with the sign of good days, with sign of the covenant and the Torah, and with several Mitzvot. It is so because her redemption depends on the Creator, as it is written, “But I acted for the sake of My name,” and for her, as well. Thus, people do several Mitzvot in order to receive reward, and several transgressions, too. Each Mitzva has its merit in that world, but the punishment for those who transgress in them is immeasurable.

Confiscating His Assets to a Priest46) The following Mitzva is to discuss the one who confiscates his possessions to a priest, as it is written, “Every devoted thing in Israel shall be yours.” It is also written, “Every thing that opens the womb, of all flesh which they offer unto the Lord, both of man and beast.” When you replace the [Hebrew] letters of womb, it is Reish-Mem-Het, the number of man’s 248 organs. It is said about them, “In wrath remember compassion.” After a man is angered and devotes that beast to himself, another god, a serpent is on it, as it is said about him, “Cursed are you from among all cattle.” And he is to man’s left. This is why the Creator commanded giving her to the priest, who is mercy and blessing, to surrender the anger

because that bitterness had awakened in that man, which is the sword of the angel of death. This is why the right awakened toward him with mercy and the anger of the left surrendered, as it is written, “In wrath remember compassion.”

47) One who is angry has the potion of death in the anger. It is written about him, “All who is angry, it is as though he is committing idolatry,” since the Sitra Achra burns man. And in that beast which he gives to the priest, the womb departs him. SAM is another God; it is confiscation. And his Nukva is a curse, included in all the curses in Mishneh Torah [Repetition of the Torah]. And the Creator blessed in the whole Torah, and all the blessings are from the right, where the priest is gripped. This is the reason why every thing devoted should be given to the priest, who burns it in the fire and consumes it from the world. And the fire of the left subsides in the right, in water, and in it, the wrath of the King subsides.

Two Out of a Hundred48) The following Mitzva is to give a big donation, two out of a hundred. This donation of having to give two out of a hundred implies that if the one who wishes to taste from it is foreign, he will be put to death. This refers to a strange god, SAM. The Creator said, “That they take for Me a donation,” two out of a hundred, meaning to unite with Him twice daily. Two out of a hundred are in the forty-nine letters of the Shema [Hear O Israel] and “Blessed be the name of the glory of His kingship forever and ever” of the evening prayer, and the forty-nine letters of the Shema and “Blessed be the name of the glory of His kingship forever and ever” of the morning prayer.

Here it is two less than a complete one hundred, which are the upper Divinity, Bina, and the lower Divinity, Malchut, since both need to be united with the Creator, who is the Ammah [cubit, a measuring unit] of both, the measure of both. And with them, it is one hundred cubits. Ammah has the letters of Me’ah [Hebrew: 100], and when these letters are reversed they are Ha’em [the mother], implying Bina.

49) “Then it shall be that when you eat of the bread of the land, you shall raise a portion for a gift unto the Lord.” “Raise,” as in, “And lifts up its hands on high,” where “Lifts up its hands” means the ten fingers of its hands. And they are ten fingers whose ascent is as it is written, “Lift up your hands to the sanctuary,” to the ten Sefirot, Yod-He-Vav-He, which add up to MA.

And when the letters of the Aleph-Bet are reversed—Aleph-Tav Bet-Shin—then MA is 100. This is because the Mem of MA is replaced with a Yod by the combination of Yod-Mem of Aleph-Tav Bet-Shin, and the Hey of MA is replaced with Tzadik according to the combination of Hey-Tzadik of the Aleph-Tav Bet-Shin, and Tzadik plus Yod are 100 [in Gematria]. It is written, “And now, Israel, what does the Lord thy God ask of you.” Do not read it as MA [what], but as Me’ah [100], corresponding to the 100 blessings that a man must bless his Master daily. And this is what a person should taste every day for his Master. And this is why it is written, “That they take for Me a donation.”

50) How many donations are there? There is a donation from the Torah, since Terumah [donation] has the letters of Torah Mem. This is a donation, which is the Torah that is given in forty days. And if you say, “I ate from it during those forty days,” it is written “And Moses was on the mountain forty days and forty nights ... he did not eat bread or drink water.” It was

kept thus far, until the tabernacle, this donation to the Creator. And since the King did not eat, meaning there was no Zivug of ZA and Malchut, called “eating,” how is it that His servants eat? This is because afterwards, when the tabernacle was established, he said, “I have gathered my myrrh with my spice,” meaning there was a Zivug of ZA and Malchut. And after that, “Eat, O friends,” meaning that his servants will eat, that is, receive from the illumination of the Zivug.

Setting Apart a Tithing [Ten Percent]51) The following Mitzva is to set apart a tithing for the Levite, which is Divinity. From the right side, Hesed, a big donation was given to the priest, which is Hesed. From the left side, Gevura, a donation of tithing is given to the Levite, which is Divinity from the left side.

52) HaVaYaH in the number SAG [sixty-three], Yod-Hey-Vav-Hey, is Ima, which is the left of Aba, being HaVaYaH in the number AB [seventy-two], since AB SAG are right and left. This is, “Three tenths for each bull,” the three Yods of the filling of SAG, which are called “three tenths.” And it says, “For each bull” because it is said about it, “The face of an ox on the left,” Gevura, left line. And a “Tenth for a lamb” is the Yod-He-Vav-He, which is ten letters, and this is the tenth, the ten letters in the number MA, which is Me’ah [100].

53) However, three tenths imply to the Hallah donation, which applies to a dough of forty-three eggs and a fifth of an egg. This is so because the Yod, Yod, Yod in HaVaYaH de SAG are three letters, which add up to thirty. Thus, they are thirty-three, and with the ten Sefirot in them, in the three Yods, they are forty-three, forty-three eggs. And all is ten, since the number forty-three extends from the letter Yod, the three letters Yod with the filling of HaVaYaH de SAG, which add up to thirty, and ten Sefirot. And there is a fifth of an egg in addition to the forty-three eggs from the side of Hey, since the Malchut has ten discernments in it, as well as a discernment of five.

So is the tithing, the commandment that Israel should set apart a tithing. It comes from the letter Yod in Malchut, a tenth of the tenth, since Malchut is one of ten Sefirot, and the nine Sefirot are included in her, hence it is ten. And she is one of five Sefirot with respect to the letter Hey. Any place where it says ten comes from the letter Yod, which is Divinity, one of ten Sefirot. And one of five is from the side of Tifferet, relating to the Tifferet being fifth from Keter, HB HGT. When you calculate from Malchut through Tifferet, you will find that Tifferet is the fifth from below upward: Malchut, Yesod, Hod, Netzah, and Tifferet. And Divinity is fifth to Tifferet, and all those four TNHY shine in her. This is why she is Hey; and because of this Hey there is the added fifth of an egg.

54) From the side of Malchut, she is two tenths for a ram. Two tenths are two Yods, and she consists of “Ten shekels apiece, after the shekel of the sanctuary.” Ten shekels apiece is Yod from the right, the full Hey from the left, in Gematria. “To the ram” is Vav, the shekel of the sanctuary, the middle line, which weighs [Shokel] and determines them. This is, “Ten shekels apiece,” and the pan is Malchut, which contains ten on the right and ten on the left. “After the shekel of the sanctuary” refers to the middle line, the Vav. “Two tenths for the ram” are Yod, Yod, from “Formed” [written with two Yods in Hebrew], and all is the shape of an Aleph [ ], whose shape is Yod above and Yod below, implying right and left, and Vav in the middle, implying to the middle line.

The two Yods of “Formed” imply to the two Yods of the combination YAHDONHY [Yod-Aleph-Hey-Dalet-Vav-Nun-Hey-Yod]. In this combination, there is a Yod above, in the Rosh, a Yod below, in the Sof [end], and Vav [six] letters in the middle, like the shape of an Aleph, which contains a Yod above, a Yod below, and a Vav in its middle. The first Yod is for adding the upper Hochma, the last Yod is for adding the bottom Hochma, and the six letters in the middle extend from the upper Hochma to the lower Hochma.

Giving Thanks55) Three tenths are three times Yod, Yod, Yod found in HaVaYaH with a filling of SAG. They are the subsequent Mitzva—to give thanks. The thanks is twenty tenths, which divide into ten tenths for the leaven and ten tenths for the Matza. Thirty Matzot [plural of Matza] are made of the ten of Matza, and ten Hallahs are made of the ten of leaven. This is the “Unleavened cakes of fine flour mixed with oil, or unleavened wafers spread with oil.”

Of the ten tenths—which are the ten letters of HaVaYaH with a filling of SAG, which are Yod-Hey-Vav-Hey—thirty Matzot are made, which are Yod, Yod, Yod in HaVaYaH de SAG, which is thirty in Gematria. This is three tenths, the name HaVaYaH with a filling of SAG, once to the right, Hesed, and once to the left, Gevura, and once in the middle, Rachamim [mercy] from each side, to the right and to the left, since the middle line includes right and left.

56) Sometimes the Yod, Malchut, is on the right, and it was written that there are no less than ten Malchuts in her. Sometimes the Yod, Malchut, is on the left, as it is written that there are no less than ten Shofars [horns] in her, since then she is called “a Shofar,” like Ima, which is on the left. And sometimes the Yod, Malchut, is in the middle, between right and left. At that time she is called “memory,” after ZA, who is the middle line, as it was written that there are no less than ten memories in her.

At the Command of the Lord They Will Camp57) “At the command of the Lord they will camp, and at the command of the Lord they will set out; they kept the Lord's charge.” There are three names HaVaYaH, corresponding to the three Yods, and each Yod has four faces, the four letters HaVaYaH [Yod-Hey-Vav-Hey]. Those are the twelve boundaries in which there is the entire perfection, which are the four letters HaVaYaH, HG TM, in each of which are three Yods, three lines, and they are twelve. Three animals correspond to the three Yods, three lines—lion, ox, eagle—and the four faces for each animal, for each line, correspond to the four faces of HaVaYaH, corresponding the four letters of HaVaYaH, HG TM, which are twelve boundaries. “At the command of the Lord they will camp,” and will set out, by the perfection of the twelve boundaries.

58) After the three times HaVaYaH—“At the command of the Lord they will camp,” “At the command of the Lord they will set out,” and “Kept the Lord's charge”—it is written, “Kept.” This is Divinity, who receives from those three lines, which are the twelve boundaries. She is implied in the word, “Kept” because she keeps the Sabbaths and good days for those keepers. This is the reason why Divinity does not move from Israel through all the Sabbaths and good days, and even on secular Sabbaths. Rather, she closes and is closed in them, meaning she does not give to the lower ones. However, on Sabbaths and good days her abundance is increased abundantly.

GAR de Nukva are called “Sabbath.” Indeed, there is also GAR in Mochin de Achoraim of the Nukva, and they, too, are called Sabbath, but “secular Sabbath.” “Even on secular Sabbaths” means when that GAR de Achoraim is closed, frozen, and cannot impart to the lower ones, when she closes and is closed in them, that is, when she cannot bestow.

59) In each prayer, Malchut rises to HaVaYaH, ZA, until she reaches the Merkava [chariot/assembly] of the upper patriarchs, HGT, who have twelve faces opposite the twelve tribes, since each of the HGT consists of four faces HG TM, and they are twelve. And as the Malchut advocates the ones who pray and those of merit in each Mitzva in the Torah, so they “Will camp” on their merits and they “Will set out” to the merits. This is how the keeping comes down to them.

60) For those who perform worthy deeds for a prize, to receive reward, the Creator comes down in the Merkava of the servant Matatron and his four guards, Michael, Gabriel, Uriel, and Raphael. And for those who perform worthy deeds not in order to receive reward, He comes down in His own Merkava. And to the wicked, He comes down on them in their actions, in those demons and damagers and harm-doers, in their Merkava to avenge them.

Hukat [The Statute]This Is the Statute of the Law1) “This is the statute of the law.” “And this is the law that Moses set before the sons of Israel.” These are holy words of Torah. They are superior; they are sweet, as it is written, “They are more desirable than gold, yes, than much fine gold, and sweeter than honey.” One who engages in Torah, it is as though he stands by Mount Sinai each day and receives the Torah, as it is written, “This day you have become a people.”

2) It is written here, “And this is the statute of the law.” It is also written, “This is the law,” and it is not written, “The statute of.” What is the difference between them? “This is the law” is to show that all is in one unification, to include the Assembly of Israel, Malchut, in the Creator, ZA, so all will be one. For this reason, “And this is the law.”

Why is there an added Vav to “And this”? It is to show that all is one without separation. “And this” includes general and particular together, male and female together, since Vav is male, ZA, general, and “this” is female, the Malchut, particular. This is why it is written, “And this is the law,” indicating ZA and Nukva in one unification. But “this” without the added Vav is the statute of the law, Malchut, which is called “statute,” coming from ZA, who is called Torah [“law” and “Torah” are synonymous]. Yet, not the Torah herself, ZA, but only the Din [judgment] of Torah, the decree of Torah, which is Malchut.

3) It is written, “This is that which pertains to the Levites.” It does not write, “And this” with a Vav, since they come from the side of Din, from the left side, Malchut, which is built from the left and not from the side of Rachamim, ZA. This is why it writes “this” without a Vav, Malchut without ZA. However, it is written, “And do this to them that they may live,” “This” with a Vav. This is said of the Levites, for the Levites are “this,” and not “And this.”

Of course they are “And this,” since one who grips to the potion of death is certain to die unless he mingles the potion of life in it. This is why it is written, “And do this to them that they may live,” so that “this,” Malchut, the tree of death, would conjoin with the Vav, ZA, the tree of life, and they would not die, since the potion of life is mingled in him. For this reason, “And do this to them that they may live and not die,” since they need “And this” and not “this.”

This is why the words, “And this is the law” indicates that it is actually in one unification, complete unification, male and female included in one, Vav-Hey. But only “this” without the Vav [and] is the Hey alone without the Vav, Malchut without ZA. It is written about it, “This is the statute of the law.”

A Man Removed His Shoe5) “And this was before in Israel concerning the redemption and the exchange to confirm any matter: a man removed his shoe and gave it to another.” If the first agreed to buy every thing using a shoe, in the sentence of the Torah, the last ones came and cancelled it. We should ask, “Why did they cancel it? After all, one who cancels a word of Torah, it is as though he destroyed an entire world.” And if this was not by the law of Torah, but only by agreement, we should ask, “Why specifically a shoe here, and not some other thing?”

6) It was certainly by the law of Torah, and it was done with a high meaning. Because the first ones were righteous pious, the matter was revealed among them. But when the wicked multiplied in the world, the matter was done in a different way, to cover the matters, which are of a high meaning.

7) “And he said, ‘Do not come near here; take your shoes off your feet.’” Why a shoe here? It is because he commanded him to retire from his wife and bond with another woman—of the upper, holy light—Divinity.

8) A shoe places him in a different place. One who takes it removes the one who gives from this world and places him in another world. Hence, everything that the dead gives to a person in a dream is good. But if he took an object from the house, it is bad, such as taking his shoe, for it indicates that he has moved his leg, which is one’s existence, from this world, and gathered him into another world, to the place where the dead dwell. This is because the shoe implies his leg, which is his existence, as it is written, “How beautiful are your steps in shoes, O prince's daughter.”

9) When the dead takes him, it indicates that he has moved him to the place of death. But when the live one removes his shoe and gives it to another, to keep the possession, he affects the decree of above, that it is decreed that the possession will move from the possession of one to the possession of another. A shoe of Halitzah (“removal,” release by the widow) is another shoe, such as above.

10) When this dead departs from the world without children, the daughter of that prince, Malchut, does not gather him to her. Rather, he walks and wanders in the world, finding no place, and the Creator takes pity on him and commands his brother to redeem him, so he may return and be corrected in another dust, meaning so he will reincarnate, as it is written, “And man shall return to dust.”

11) If this redeemer does not wish to revive his brother in this world, to marry his wife [the brother’s], so he may return and incarnate in the newborn son, a shoe must be tied to his leg, and that woman shall release him and take that shoe to her. And why a shoe? That shoe is for the dead, for it is regarded as belonging to the dead one. It is placed in his living brother’s leg, and the woman [the widow who was to marry the brother] receives that shoe to her, to show that that dead returns to being among the living by this act. The shoe indicates the woman [the widow], the marrying object, which is tied to the leg of his living brother, to bring his dead brother to be among the living, so he reincarnates in the newborn son.

12) It is the opposite of that shoe which the dead takes from the living one in the dream, where by taking the shoe he removes the living one from this world to the other world—that of the dead. Now, with the shoe of Halitzah, the living takes from the dead. For this reason, with that shoe, the dead goes to be among the living, since the living woman removed the dead from the other world to this world, among the living, who would reincarnate in the son that was to be born of the marrying of the brother. And now that he does not wish to marry, the woman takes it to her, to show that the woman is her husband’s crown, Divinity, taking him and accepting him to her.

13) That shoe must be thrown on the ground, to show that the body of that dead has gone still. At that time, or after some time, the Creator will take pity on him and accept him in the other world. Also, the striking of the shoe from the woman’s hand to the ground is to show

that that dead will be built from another dust of this world, meaning reincarnate. And now he will first return to the dust from which he came. Then that woman is permitted to make another seed.

14) Hence, one who wishes to keep the possession takes his shoe and gives it to another, to keep the possession with him, as it is written, “And this was before in Israel concerning the redemption and the exchange to confirm any matter.” “And this,” Malchut, stood whole in everything. “Before in Israel,” when they were humble and holy. “To confirm any matter” implies the upper Zivug, Yesod and Malchut, since “any” is Yesod, “matter” is Malchut, as this is keeping. “And this was the attestation in Israel.” It is not mere consent to make a possession with the shoe, and they do it of their own accord. Rather, it is a high keeping, so their works below will be as the meaning of above, for it implies a Zivug of Yesod and Malchut, the upper keeping.

15) Once the wicked multiplied in the world, they covered the matter in a different way, making a possession with the edge of the garment. That garment is a high correction, ZA, and the edge of the garment, Malchut, which is called “edge,” implies the Zivug of ZA and Malchut, like the shoe. It is written, “And shall not uncover his father's skirt.” Thus, the woman is called “an edge.”

This Is the Statute of the Law16) “This is the statute of the law.” “This” is the token of the covenant, which is called “this.” They did not part from one another. That is, in the word, “this” [Zot], Malchut, the word “this” [Ze], Yesod, is included. It indicates that Yesod and Malchut do not part from one another. From Nukva we come to the male, hence “Keep and remember,” male and female, are connected together. “The statute of the law.” It should have said, “The law of Torah [a.k.a. “law”]; what is “statute”?

17) Malchut is a statute. It was clarified that the letter Hey was a Dalet. But Tav is Dalet and Nun joined together. Also, Nun is called Nun, with Nun, Vav, Nun, as it is written, “And do not deceive one another,” for Nun is from the word Honaah [deceit/fraud]. Now she is with a bright face. However, she deceives people, for afterwards she strikes as a serpent and consumes and kills. She says, “I have done no wrong.”

This is why she is called so, with Nun, Vav, Nun, as in Honaah [deceit], which is said about Nun. Tav is everything together. Dalet, Nun. Dalet Nun is like Nun and Reish, for Reish-Yod-Shin and Dalet-Lamed-Tav are the same thing. Both are poor, and in engraved letters, “statute,” which has the letters of rule and Tav.

Since “this” is Malchut, it would have been enough to write, “This is the statute of the law.” Why did the verse extend, “The statute” [law of] the Torah, with a Tav? Tav is giving of taste to what is called “a law.” It is so because the depiction of the letter Tav is a connection of two letters, Dalet and Nun, where the Dalet indicates the Dinim de Dechura that extend from the left line, as it is Hochma without Hassadim. The Nun indicates Dinim de Nukva, the Dinim de Masach in her, and the statute is the law of Dalet Nun that was carved in these two kinds of Dinim.

It follows that the letter Hey was Dalet. The Hey in the name HaVaYaH was previously Dalet, meaning that first she was in the left without right, at which time she was poor and

meager, and this is why she is called Dalet [from the word Dalut (poverty)]. But Tav is Dalet and Nun conjoined.

There are two letters, Dalet and Nun, in the form of the Tav. The Nun strikes as a serpent, consumes, and kills. She said, “I have done no wrong.” She is Dinim de Nukva to which the Sitra Achra grips. The people of the world are provoking when the face of Malchut shines, and it is not so, but strikes like a serpent. This is why she is called so, with a Nun, Vav, Nun, from the word Honaah [deceit], which is said about the Nun.

The Tav is everything together, Dalet Nun. In the form of the Tav there are Dalet Nun together, two kinds of Dinim: de Dechura and de Nukva. If you say that the form of the Tav is Reish Nun, he says to that that the Dalet Nun are similar to Nun Reish, since Reish-Yod-Shin and Dalet-Lamed-Tav are one thing. Both indicate poverty and meagerness, which are Dinim de Dechura, for Reish also means poverty, from the words “poverty” and “meagerness.” Hence, there is no difference whether the form of Tav is Dalet Nun or Reish Nun, as both have the same meaning and indicate Dinim de Nukva and Dinim de Dechura. In the carved letters, the statute has the letters of Hok [law] and Tav, which means a law of Dinim de Dechura and Dinim de Nukva, included in the Tav. Hok and Tav are one word, indicating Dinim de Malchut.

A Red Heifer18) “That they bring you an unblemished red heifer in which there is no flaw.” This heifer comes for purity, to purify the impure—Malchut that receives from the left. To the left is an ox, Gevura de ZA, as it is written, “And the face of an ox on the left.” “Red” means as red as a rose, as it is written, “As a rose among the thorns.” Red means the sentence of the Din, since the Dinim of the left line are called “red.”

19) “Unblemished,” as it is said in The Zohar on that matter, “An unblemished ox, a goring ox.” An unblemished ox means weak Din. A goring ox is harsh Din. Here, too, unblemished means weak Din, lower Gevura, Malchut. The upper Gevura, Gevura de ZA, is the strong and harsh hand.

The left side is called “an ox.” It is known that the illumination of Hochma extends from the left. However, this is only from below upward, which is female light, Malchut. This is called “An unblemished ox,” weak Din, as it is from below upwards. But with respect to the male light, which illuminates from above downward, the left line of ZA, Gevura de ZA, it is forbidden to extend. This is why it is called harsh Din and it is called “a goring ox.”

20) “In which there is no flaw” is as is written, “You are all beautiful, my wife, and there is not a flaw in you.” Because she illuminates in illumination of Hochma, she is called “beautiful,” for all the flaws are healed by the illumination of Hochma. “On which a yoke has never been placed.” It writes, “yoke” without a Vav, as it is written, “The man who was raised on high declares,” since she is “Those who are peaceable and faithful in Israel,” and he is not on her but with her. “On which a yoke has never been placed” is as is written, “The virgin of Israel,” “A virgin and no man had known her.”

There are two states in Malchut: 1. As she was on the fourth day in the work of creation, the two great lights, when ZA and Malchut clothed the two lines of Bina—ZA clothing the right line of Bina, and Malchut, the left line of Bina. At that time, Malchut was as big as ZA for she

did not receive from ZA but from Bina, the same place from which ZA received. 2. After the diminution of the moon she was diminished and went below ZA, receiving from him.

There is greater merit to the first state than to the second state, since in the first state, she is in the completeness of the degree, like ZA. However, there is a great drawback because then she is in Hochma without Hassadim, and the Hochma in her cannot illuminate without Hassadim, so she is dark. This is why she complained. There is also a merit in the second state, for then she has Hesed from ZA, since the illumination of Hochma in her clothes in him and illuminates abundantly. However, there is the slight drawback of her diminishing and becoming the lower degree of ZA, having nothing of her own except what she receives from ZA.

A red heifer is Malchut from the first state, as it is written, “In which there is no flaw.” It is as it is written, “You are all beautiful, my wife, and there is not a flaw in you,” for then, in the first state, when she clothes the left line of Bina and receives Hochma from her, though Hochma cannot illuminate in her, she is still utterly perfect in herself and there is no flaw in her. Also, she is all beautiful due to the illumination of Hochma that she suckles from the left line of Bina.

“On which no yoke has been placed.” It writes “on” without a Vav, as it is written, “The man who was raised on,” since “Was raised on” means Hesed, which is called “on.” In the first state, Malchut still did not receive over her the light of Hesed from ZA, which is called “on.” Rather, at that time she was in Hochma without Hesed.

In the first state, Malchut is called “faith,” and ZA is called “Israel.” They are in one wholeness, which the name, “Those who are peaceable and faithful in Israel,” indicates. It is so because in the first state, Malchut is as big and as whole as ZA, hence she does not need to mate with ZA, but receives from Bina, as it is written, “On which no yoke,” which is ZA, “Has been placed.” It is not on her but with her, since then ZA is not above Malchut, but on an equal degree with the Malchut.

“On which no yoke has been placed” is as it is written, “The virgin of Israel,” as well as “A virgin and no man has known her,” since in the first state, Malchut is a virgin, not mating with ZA but receiving her abundance from Bina. For this reason, Malchut is a virgin because no yoke has been placed on her, meaning ZA.

The issue of burning the heifer to dust means that the first state cannot exist and she is reduced to a point, and is then rebuilt in the second state, and her entire existence is in that state.

21) “And you shall give it to Elazar,” since its commandment is in the coadjutor and not in the high priest. To Elazar and not to Aaron because Aaron was the queen’s best man, hence he was unfit for the deed with the heifer, which is Din. Moreover, Aaron does not come from a pure side, but from a holy side, and because a red heifer is for purity, it was not given to him.

22) Anything about the heifer, Malchut, is in seven, seven launderings, etc., since the Malchut is the seven years of Shmita [remission], which include the seven Sefirot HGT NHYM. She is called Bat-Sheba [daughter of seven]. Therefore, all her works are in seven. Everything that was made of this heifer is to purify and not to sanctify. And although it was given to the coadjutor of the priests, Elazar, he neither slaughters nor burns, so that no Din

would come from his side. It is all the more so with Aaron, who is on a more complete degree than Elazar: he need not be there and be present there.

23) When this heifer becomes dust, cedar wood, hyssop, and scarlet should be tossed into it. A pure man, not a holy one, should collect and place outside the camp in a pure place, for it is not considered pure unless it is impure first.

24) “For the water for impurity, it is a sin offering,” since all the lower Dinim and all those who come from the side of Tuma’a receive their power from Malchut when she suckles from the other side, from the left, as she was in the first state. She sits in Din, as it is written, “Filled with blood, sated with fat.” At that time all the Dinim of the side of Tuma’a awaken and rise and are present in the world.

When the act of burning the heifer is performed below and all that Din is executed on that heifer, and cedar wood, hyssop, and scarlet are thrown at it, the force of the side of Tuma’a weakens. Wherever they are, they break and weaken and flee from there, as their power seems broken and downcast to them, as was done at the time of the burning of the heifer. Then they are not present in a man and he is purified.

25) This is why they are called “water for impurity,” which means water to purify when the world is in Din and the side of Tuma’a spreads in the world, as in the Tuma’a of menstruation. Here, every kind of impurity and every kind of purity is included. For this reason, impurity and purity are the highest rule of the Torah.

26) “An unblemished red heifer.” On Sabbath, it is forbidden to plow with a bull, as it is written, “The plowers plowed upon my back.” The lower Divinity, Malchut, is the red heifer on the part of Gevura. It is unblemished on the part of Hesed, Abraham, of whom it is written, “Walk before Me and be whole.” “In which there is no flaw,” on the part of the middle pillar, ZA, which unites its left and right. “On which a yoke has never been placed,” on the part of the upper Divinity, freedom, Bina. In the place where Malchut—who comprises everything—governs, “But the foreigner who comes near shall be put to death,” the Sitra Achra has no permission to govern, neither does Satan, nor a saboteur, nor the angel of death, who are from the side of Hell.

Who Sends Forth Springs in the Streams27) “Who sends forth springs in the streams ... they give drink to all the animals of my fields.” King David said these verses in the spirit of holiness and they should be regarded. When the upper Hochma beat in its engravings, when the upper HB mated, although the upper Hochma is the most hidden of all that are hidden, since the Yod does not come out of the Avir in the upper HB, which are upper AVI, it is an opening from which a river stretches out. It is filled with high gates, which is Bina, YESHSUT, in whom the Yod comes out of the Avir and Hochma and Hassadim flow out of them.

28) He compared this matter of upper AVI and YESHSUT to a fountain and a water-source that fills a great lake from which springs, streams, and rivers extend to the right and to the left. Similarly, AVI and YESHSUT are for a thin one that is unknown, in the Zivug of Yesodot [pl. of Yesod] of upper AVI, who are unknown, in whom the Yod does not come out of the Avir. That river stretches out, stretching out of Eden, Bina, who went out of Rosh AA at the time of Katnut and returned to Rosh AA at the time of Gadlut.

Through this exit and coming, it fills that deep stream, YESHSUT, like the great water lake that is filled by the fountain and the source, who are upper AVI. From there, springs and streams extend to ZA and Malchut, and are filled by it with Hochma and Hassadim, as it is written, “Who sends forth springs in the streams.” These are the high and holy rivers of ZA, the pure persimmon, pure air that HGT of ZA receive, the pure persimmon from upper AVI. It is written, “They go among the mountains,” HGT de ZA, who are called “mountains,” and from whom Malchut receives. Also, ZA and Malchut both drink from that spring of the upper holy stream that stretches out, who is YESHSUT.

29) Once ZA and Malchut have drank, “They give drink to all the animals of my fields,” as it is written, “And from there it parted and became four heads.” These four heads are “All the animals of my fields,” which are four animals, ox, eagle, lion, and man, which are Malchut’s Merkava [structure/chariot].

They are the whole of the camps and hosts in BYA, in whom Shadai [the Almighty, spelled here the same as “my fields”], meaning Matat, who is called Shadai, is superior to all. Do not pronounce it “My fields,” with a Kamatz and a left punctuation mark [pronounced, Sin], but as Shadai, with a Shin with Patach and a right punctuation mark [Shin], as Matat takes and complements the name by himself from the Yesod [foundation] of the world. It is so because the name Shadai is in Yesod de ZA, and since Matat is a Merkava for Yesod de ZA, he takes that name.

30) “The wild donkeys will quench their thirst.” These are the ones of whom it is written, “And the wheels rose up opposite them,” since the spirit of the animal is in the wheels. An animal is the “Animals of my fields,” which are four, and each of them toward one direction from among the four directions of the world, and it is called “an animal.” The wheels are four, to each of the four animals.

Also, each of the wheels goes only out of the spirit of that animal that walks on it. Each of the wheels is from the spirit of its opposite Behina [discernment] in the animals. And when these animals and wheels are given drink from the high potion, all other hosts are given drink, are satiated, and strike roots with their roots. These unite with those in certain degrees, as it is written, “The birds of the heavens dwell on them; they raise a voice from among the branches, watering the mountains from His attics.” These are the rest of the upper degrees.

31) After all that, when all the upper ones and lower ones are filled with abundance from AVI, it is written, “The land shall be satiated from the fruits of Your works.” This is the upper holy land, Malchut. When she is blessed, all the worlds are blessed and rejoice. It is when the blessings are found from the potion of the stream, the spring, AVI, the deepest of all, for illumination of Hochma from the left does not appear in Malchut, being the abundance that is dedicated to her, except after the upper ones and all the lower ones are filled with abundance of ample Hassadim from upper AVI.

32) When blessings, Hassadim, are not present, to come down to the world, and Malchut receives Hochma from the left without Hassadim, the world—Malchut—dwells in Din. From the left side, a spirit awakens and spreads in the world, and several regiments of sabotaging angels are present in the world, staying over people. This is so because when the Hochma is without Hassadim, all the harsh Dinim are extended from her, and that spirit defiles them, as when a person has died and the spirit of Tuma’a [impurity] is over him. It is likewise for one who approaches that spirit of the left.

33) “You hide Your face, they are dismayed,” since the degrees were not watered so blessings would be in the world, since “Your face” means Hassadim and blessings. Then, “You take away their spirit, they perish,” meaning that another spirit has awakened—from the left side, without right—and the spirit of Tuma’a is on people, on those who have died, those who were with them, and on the rest of the people.

The spirit of Tuma’a spreads over the entire world. Their healing is as it is written, “And they shall return to their dust.” This is the burning of the sin to be purified in it. It was all from the dust, even the wheel of the sun.

When the lower iniquities cause the Hassadim to depart from Malchut, and separation occurs between ZA and Malchut, the Malchut suckles from the left without right, as in the first state. Then the left illuminates from above downward, which is the spirit of Tuma’a that defiles the world, and any person who approaches that spirit is regarded as dead.

There are three Behinot [discernments]: 1. Those who have died and extend that spirit from above downward. 2. Those who were with them and receive it after it is extended. 3. The rest of the people do not receive it, but are imparted it without intention.

“Their healing is as it is written, ‘And they shall return to their dust.’” This is the burning of the sin. A red heifer is extension of the first state of Malchut with all the harsh Dinim that have passed over Malchut at that time until she waned from the first state, returning to a point, which is the burning of the heifer until it is reduced to dust. Then she received the second state and came face-to-face with ZA. That diminution of her retuning to a point is regarded as dust that remains after the construction is made to disappear. This is the meaning of what is written, “Of the ashes of the burning of the purification,” which remains after all the Dinim have passed over the first state.

Hence, when the spirit of Tuma’a spreads in the world because of the sins of the lower ones, which is left without right, as Malchut was in the first state, when the “Ashes of the burning of the purification” awaken, it promptly chases that spirit of Tuma’a away, breaks it, and burns it until it flees from the world.

Thus, all of that healing, “And they shall return to their dust,” is to sprinkle it from the dust of the ashes of the burning of the purification. It is known that were it not for Malchut’s diminution from the first state and her return to a point, the world would not be able to exist for all the Dinim that were in the first state of Malchut. The diminution to a point is called “dust.” Everything was from the dust, even the wheel of the sun, for were it not for this diminution the whole of the work of creation would not exist.

34) After they return to dust, to be purified in it, the spirit of Tuma’a comes out and another, holy spirit, awakens and stays in the world. It is written about it, “You send forth Your Spirit, they are created.” They are created and healed in a high healing of another spirit. “And You renew the face of the earth,” since it was purified and the renewal of the moon is present, and all the worlds are blessed. All of that is the second state. Happy are Israel that the Creator gives them a counsel that is all healing, to be rewarded with the life of the next world, and they are pure in this world and holy for the next world. It is written about them, “And I shall sprinkle pure water on you, and you shall be purified.”

Moses, Aaron, and Miriam35) The story of the heifer is adjacent to the death of Miriam. Since the Din [judgment] was executed on this heifer to purify the impure, a Din was executed on Miriam to purify the world because the death of righteous ones atones for the world, and she departed from the world. When Miriam departed, the well that walked with Israel in the desert departed, and the well of everything, Malchut, departed.

36) “And you, son of man, take up a lamentation” over the virgin of Israel, Malchut. Everything was broken because of her, for because of her, the right of ZA broke after her, meaning the departure of the Hesed due to the separation of Malchut, which Hesed would bring close to the body, ZA. And the body, the sun, ZA, who gives to Malchut, darkened because of her, for he had none for whom to bestow, as it is written, “Save Your right and answer me,” meaning He would save the right hand that broke due to the separation of Malchut. Likewise with the body, it is written, “I will clothe the heaven with gloom,” for the sun, ZA, has darkened because of her. Similarly, “And Miriam died there,” indicating the departure of Malchut. Thus, the right weakened and ZA darkened.

37) “And there was no water for the congregation” because the well of above—Malchut—and that of below—Miriam—had departed. Afterwards, the right broke, as it is written, “And Aaron was gathered onto his people,” which is the Hesed, right. Then the sun darkened, as it is written, “And die in the mountain on which you are ascending, and be gathered to your people.” Moses was a Merkava [structure/chariot] for ZA, who is called “sun.” Thus, the right arm broke and the body, the sun, darkened.

38) There has never been a generation in the world such as the generation when Moses, Aaron, and Miriam lived in the world. There was also none like the one in the days of Solomon because in the days of Solomon, the moon governed, for that generation was receiving from the moon, Malchut, and the sun was gathered, meaning that they were not receiving from ZA, who is called “sun.” In Moses’ days, the moon was gathered, meaning that they were not receiving from Malchut, and the sun governed.

As the sun and the moon do not govern at the same time, since the moon is not seen during the day, and the sun is not seen during the night, when ZA and Malchut, sun and moon, are connected, there is still a difference in their governance. When ZA governs, the governance of the Nukva is not apparent. When the Nukva governs, the governance of ZA is not apparent. Hence, since Moses is ZA, his contemporaries were receiving from ZA. Solomon was the moon, Malchut. His contemporaries were receiving from the moon. Yet, in both, there certainly was a Zivug of ZA and Malchut, but this concerns only the governance.

39) There were three siblings, Moses, Aaron, and Miriam, as it is written, “And I shall send before you Moses, Aaron, and Miriam.” Miriam is the moon, Malchut, Moses is the sun, ZA, and Aaron is the right arm, Hesed. Hur is the left arm, Gevura, and some say that Nahshon, son of Aminadav, was the left arm. First, Miriam died and the moon departed, and the well departed. Then the right arm broke, which always brings the moon, Malchut, closer in brotherhood and joy. This is why it is written, “And Miriam the prophetess, the sister of Aaron, took.” Aaron, the arm, brings her closer in unity and brotherhood with the body, ZA.

40) Then the sun was gathered and darkened, as it is written, “And you also be gathered to your people.” Happy is the generation when Moses, Aaron, and Miriam were in the world. In

Solomon’s days, the moon, Malchut, was governing in her corrections, in her fullest, and was seen in the world. Solomon existed in the wisdom [Hochma] of her light, since the disclosure of the light of Hochma is only in Malchut, and he governed in the world. When the moon descended for his iniquities, she was blemished day by day until she was on the west corner, the place of Malchut herself, and not more. At that time, only one tribe was given to Solomon’s son, and the rest to Jeroboam. Happy is Moses, the faithful prophet.

41) “And the sun rose and the sun set, and strives to its place; it rises there.” “And the sun rose,” when Israel went out of Egypt, when the sun, Moses, illuminated, and not the moon, Malchut. “And strives to its place,” for it is written, “And the sun set,” since Moses was gathered in the desert with the rest of the dead of the desert. When the sun set, he was gathered to his place to illuminate to the moon. “Strives... it rises there,” for although he was gathered, he shines there, since the moon illuminates only from the light of the sun. It is also written, “You will lay with your fathers and ... rise.” Even though you will be gathered, you will rise to illuminate to the moon. This is Joshua, for Joshua was a Merkava to the Malchut.

42) It is written about Joshua, “What profit does man have from all his toil at which he toils under the sun?” Joshua was trying to bequeath the land of Israel, Malchut, and he was not rewarded with complementing the moon, Malchut, for he toiled in Israel under the sun, under Moses, who is ZA, who is called “sun.” Woe unto that shame; woe unto that disgrace. Because he worked under Moses and did not take his actual place—which is a sun, but under the sun, not having his own light, but from the light of the sun that illuminated for him—what profit did he have, since he complemented neither the sun nor the moon? And because he did not complement himself in the degree of sun, he could not complement the moon.

43) Wherever Moses said, “Under the sun,” he was speaking of his own degree, Malchut. “I saw under the sun,” “And I also saw under the sun,” “I again saw under the sun,” and so are all of them, since he was speaking from his own degree.

44) One who takes the potion of death by himself, Malchut without ZA, it is written about him, “From all his toil at which he toils under the sun.” “Under the sun” is the moon, Malchut. One who grips the moon without the sun, his toil is certainly under the sun. This is the first sin in the world, the sin of tree of knowledge—extending the light of Hochma in Malchut from above downward, thus separating her from her husband, ZA, and taking only the Malchut. It is written about it, “What profit does man have from all his toil,” which is written about Adam HaRishon, and for all who follow him, who sin in this place.

Turning, Turning Goes the Wind45) “Goes to the south and turns to the north,” as it is written, “On His right was a fiery law.” “His right” is south, Hesed. “Fiery law” is north, Gevura. One is included in the other, which is why it is written, “Goes to the south and turns to the north.”

46) “Turning, turning goes the wind.” It should have written, “Turning, turning goes the sun.” What is “Goes the wind”? This wind is under the sun; it is called “the spirit of holiness [Ruach means both “wind” and “spirit”],” Malchut. This spirit, Malchut, goes and surrounds those two sides, south and north, the right line and the left line, to connect to the body, ZA, which is called “the sun.” This is why it is written “The wind,” with the definite article,

indicating that it is the part of Israel, Malchut, who is a part of ZA, who is called Israel. Also, Israel below count by the moon, which is their portion, but she is together with ZA.

47) “And the wind returns to its circuits.” Its circuits are the patriarchs, the holy Merkava [structure/chariot]. They are three, and David—Ruach—is the fourth, who bonded with them. Thus, they are a complete and holy Merkava. It is written about David who rose and was included in the upper Merkava, “The stone which the builders rejected shall become the cornerstone.” The Ruach [spirit/wind] is Malchut.

When this Ruach ascends to HGT de ZA and bonds with them to be four legs to the upper Merkava to Bina, it is written about it, “And the wind returns to its circuits.” “Its circuits” are the patriarchs, the holy Merkava. They are three, HGT, which are called “patriarchs,” the three legs of the chair. It is written about them, “Its circuits,” with which the Ruach reunites to be the fourth leg to the Merkava, and David, Ruach, Malchut, is the fourth that has bonded with them. He bonded in HGT, who are called “Its circuits.” This is the meaning of what is written, “And the wind returns to its circuits.”

48) All of King Solomon’s words are hidden; they are all in Hochma [wisdom], and all are said in the very insides of the palace of holiness. People do not look at them, and see his words as the words of another person. Thus, what is the profit of King Solomon in his wisdom more than the rest of the people? Indeed, each and every word of King Solomon is hidden in wisdom.

Wisdom with an Inheritance Is Good49) “Wisdom with an inheritance is good, and an advantage to those who see the sun.” If this matter were not revealed to me, I would not know what to say. “Wisdom ... is good,” meaning the Hochma that is under the sun, establishing a chair for the sun, ZA. It is the Hochma in Malchut, lower Hochma, who is called “under the sun,” and which is called “a chair.” “Wisdom with an inheritance is good,” for Hochma, Malchut, is handsome and comely, being with Israel to bond with her, and they are Malchut’s inheritance and lot.

50) However, it is a greater profit to those who see the sun, since they were rewarded with bonding with the sun, ZA, and connecting in it. This is because it clings to the tree of life, and one who clings to the tree of life clings to everything—to the life of this world, Malchut, and to the life of the next world, Bina, since ZA is clung to Malchut and Bina. It is written, “And the advantage of knowledge of that wisdom preserves its possessors.” “The advantage of knowledge” is the tree of life, Daat de ZA. His advantage is the wisdom, since the Torah, ZA, went out from the upper Hochma, AVI.

51) “Wisdom with an inheritance is good.” “Wisdom ... is good” is the lower Hochma. “With an inheritance” is the righteous of the world, Yesod de ZA, the light of the sun, for Yesod de ZA is the light of ZA, who is called “sun,” since the two degrees—Yesod and Malchut—dwell together, and this is their beauty. However, “An advantage to those who see the sun,” those who unite with the sun itself, ZA, who is everyone’s power and everyone’s profit.

52) It is written about the sun, Daat de ZA, who is the tree of life, “Also it is not good for a soul to be without knowledge.” The soul is the good soul of King David, Malchut. This is the Hochma of which we said that when the Nefesh [soul], Malchut, is connected with Daat de ZA, it is called “lower Hochma.” This is why it is written, “And the advantage of knowledge

of that wisdom,” since from there, from Daat, the tree—Malchut—strikes root and is planted to all sides—to the right and to the left, as well as to all who grip to that tree.

This is why King Solomon is only in his degree, Malchut, and from there he knew everything. He would say, “Furthermore, I have seen under the sun,” which is Malchut, who is called “under the sun.” And also, “I returned and saw.” Happy are the righteous who engage in Torah and know the ways of the holy King, and upper hidden secrets concealed in the Torah, as it is written, “For the ways of the Lord are upright.”

Aaron Will Be Gathered to His People53) “And I praise the dead who are already dead more than the living who are living still.” All of the Creator’s actions are in judgment and truth. There is none who asks questions against Him, who protests against Him, and who tells Him, “What are you doing?” He does everything as He wishes.

54) “And I praise the dead.” Did King Solomon praise the dead more than the living? But only those who are on the path of truth in this world are called “living,” as it is written, “And Benaiahu Ben Yehoiada, a living man.” The wicked, who does not follow the path of truth, is called “dead.” And does King Solomon praise the dead more than the living?

55) Of course, all of King Solomon’s words were said in wisdom. “And I praise the dead.” If not more had been written, I would have said that he is praising the dead more than the living. But since it is written, “Who are already dead,” there is something else in wisdom here. “Who are already dead” means that they have already died on some other time, that they have parted from the world and were corrected in the dust, that they reincarnated and came to this world. Moreover, they have been punished once and twice, for they were in this world twice, and it is certain that his place was corrected with greater praise than those living who have not received the punishment of incarnation.

56) This is why it is written, “And I praise the dead who are already dead.” “Who are already dead” are those living who are called “dead.” They are called “dead” because they have tasted the taste of death. And although they are in this world, they are dead, and were brought back from the dead. Moreover, they are about to correct the actions of the first, which they did prior to their death, hence they are called dead, as they correct the deeds of those who died. “More than the living who are living,” since they have not yet tasted the taste of death, did not receive their punishment, and do not know if they are worthy in that world or not.

57) Righteous, who are rewarded with being attached to the bundle of life, Yesod de ZA, are rewarded with seeing the glory of the high and holy King, as it is written, “To behold the pleasantness of the Lord, and to visit in His palace.” Their abode is higher than all the holy angels and all their degrees, since neither the upper nor the lower are rewarded with seeing that high place, as it is written, “Neither has the eye seen a God besides You,” which is the upper Eden.

58) Those who are not rewarded with rising as much as they, have a place below according to their ways. Those are not rewarded with that place, and with seeing as those above see. Rather, they stand in the place of the lower Garden of Eden and not more. The lower Garden of Eden is Eden that is called “the lower Hochma,” Malchut, and stands over the garden in

the earth. Eden’s watching is over it, over the garden, and those righteous stand in this Garden of Eden on the earth and enjoy that Eden, the lower Hochma.

59) The difference between the lower Eden and the upper Eden is as the advantage of the light over the darkness. The lower Eden is called Edna [pleasure/delight], a female. The upper Eden is called Eden, male. It is written about it, “Neither has the eye seen a God besides You.” The lower Eden is called “a garden” with respect to the Eden above. It is called Eden with respect to the garden below. Those who are in the garden below, in the Garden of Eden of the earth, enjoy that garden that is over them, the lower Hochma, each Sabbath and each month, as it is written, “And it shall come to pass from one new moon to another, and from one Sabbath to another.”

60) Solomon said about them, “More than the living who are living still,” since those dead, “Who are already dead,” are at a higher degree than they are. Those who are already dead received their punishment twice. They are called “refined silver,” which entered the oven once, twice, and the filth has come out of it; it was sorted out and became clean. Better than both is Eden that was not, meaning that Ruach, which stands above and delays its descent. This one persists, for it has not sinned and need not suffer punishment, and has nourishment from the upper nourishment that is up above.

61) Best of all is one who comes to this world and does not part from the Creator, who is not revealed, and whose every word is in humbleness. This is a worthy pious, who observes the Mitzvot of Torah and keeps them, and engages in Torah day and night. He unites and enjoys a higher degree than all the people, and all burn from looking in the Huppah [canopy] of this one.

62) When the Creator said to Moses, “Aaron shall be gathered unto his people,” his power weakened. He knew that his right arm, Hesed, had been broken, and his whole body shook. When he said, “Take Aaron and Elazar, his son,” the Creator told him, “Moses, but I have lent you another arm, and strip Aaron of his garments.” “And Aaron shall be gathered,” but Elazar will be a right arm for you instead of his father. For this reason, he did not substitute for his father at that time like his father, since the clouds of glory have departed and returned only by merit of Moses, and not by Elazar’s merit.

63) “And Moses did as the Lord commanded him, and the congregation assembled.” Why before the eyes of the whole congregation? It is because Aaron was loved by the people more than everyone, so they would not say that he died by Moses. Moses lured Aaron with words until they rose up to the mountain and all of Israel were seeing when Moses stripped the garments of Aaron and clothed them over Elazar.

64) What is the reason that Moses took off the clothes of Aaron? Moses clothed Aaron with them when he rose into priesthood, as it is written, “And he put upon him the coat.” Hence, now Moses removed from him what he had given him, and the Creator removed from him what He had given him, his soul, and both stripped Aaron of everything. Moses removed what was on the outside, and the Creator removed what was on the inside. And as long as Moses did not remove, the Creator did not remove. Happy is Moses.

65) Happy are the righteous whose glory the Creator desires, for He has established for Aaron a bed and an illuminating gold lamp, and took it of His own, of that lamp that He would light twice each day. After that, he sealed the cave door and they went down.

66) The cave door was open, all of Israel saw Aaron dead, the candle of the lamp burning before him, and his bed going in and out so that Israel would see that he was dead, and a cloud was standing over the bed. Then Israel knew that Aaron was dead. They saw that the clouds of glory had parted from Israel, as it is written, “And the whole congregation saw that Aaron was dead.” For this reason, the whole of the house of Israel cried over Aaron, men, women, and children, for he was loved by all.

67) These are three upper holy brothers. Why were they not buried in the same place, and the organs were scattered, one here, another there, and another elsewhere? Some say that each of them died in a place where Israel were to be in danger to protect Israel, and they were saved. Everyone died as was befitting for him. Miriam died in holiness. She was between the north and the south, since Miriam was a Merkava for Malchut, who is between right and left of ZA, which are called “south north.” Aaron, who had a Merkava for Hesed, who died in Mount Hor, was on the right. Moses, who died on the Mount of Avarim, was in the middle, as was appropriate for him, since Moses was a Merkava for the middle line, Tifferet.

That mountain of Moses gripped the mountain of Aaron and gathered the grave of Miriam into that mountain of Moses, which was gripped from two sides, from the right and from the left, since the middle line includes right and left. This is why it is called “Mount of Avarim,” after the Maavar [passage] between the two sides of the mountain—the passages—and the passage grips to this side and to that side, to the right and to the left.

68) Happy are the righteous in this world and in the next world. And although they are in another place, in another, upper world, their merit remains in this world for all generations. When Israel repent before the Creator and are sentenced to a decree, the Creator summons the righteous who stand before Him up above and informs them, and they revoke that decree, and the Creator takes pity over Israel. Happy are the righteous, of whom it is said, “And the Lord shall guide you always.”

And the People Spoke Against God and Moses70a) “And it came to pass on the third day, that Esther wore her royal apparel.” Megillat Ester [the story of Esther] was said in the spirit of holiness, hence it is written among the Hagiographa. “And it came to pass on the third day” that the strength of the body weakened due to the fasting, and she stood in a spirit without a body. “Esther wore her royal apparel.” What does “Royal” mean? It is not garments of honor and purple. These are not called “royal.” Rather, “Esther wore royal apparel” means that she wore the upper, holy Malchut. Of course she wore the spirit of holiness, since Malchut is called “the spirit of holiness.”

70b) She was rewarded with Malchut because she kept her mouth from saying anything, as it is written, “Esther did not tell her kindred.” Anyone who keeps his mouth and tongue is rewarded with the clothing of the spirit of holiness, and anyone who lends his mouth to speaking evil, it is certain that an evil thing will be on him. If he slanders like the primordial serpent, then that serpent dominates him. This is why when Israel spoke against God and against Moses, He sent the seraphim serpents over them. Otherwise, plagues or leprosy as burning as a serpent would have come upon him.

71) “And the people spoke against God and Moses.” They said a bad thing about the Creator and fought with Moses, “Why have you brought us up?” They made every face equal,

equalizing God and Moses, telling them, “Why have you brought us up?” This is why serpents were sent at them, which burn them like fire. The fire entered their entrails and they fell dead, as it is written, “And the Lord sent seraphim serpents among the people.”

72) Serpents were coming with their mouths hissing and biting, and they died, as it is written, “If the serpent bites without hissing.” There was blazing fire in their mouths. They would bite, and send forth the fire in them, burning their entrails and they would die. Yet, these words were explained elsewhere.

The Well73) “And from there to Beer, that is the well.” What is the difference for which it is written “To Beer [“to the well,” female form] and then “The well”? “To Beer” is Malchut after the water has gathered into the sea and went below, to Malchut’s place. A well refers to Malchut when Isaac—the left line of ZA—fills it, and since the well is still in the work of ZA. This is why she is called “The well,” without a Hey, in male form. Hence, “She is the well” is written as “He is the well,” with a Vav, in male form, as it is written, “And the Levite shall perform the service,” which indicates the left side of ZA.

74) Wherever it is written, “He,” it is pronounced as “she,” as here in the well, indicating both male and female together. And the three letters of “he” [in Hebrew] are a high rule. The Hey is Nukva, Malchut, Vav is male, ZA. Aleph is Bina, the whole of everything, since ZON come out of it, since Aleph is Bina, the wholeness of everything, from which all the Mochin come out.

Happy are Israel. Even though they are below, they grip to the upper rule of everything, in the three letters Hey, Vav, Aleph. This is why it is written, “He made us, and not we.” “And not” is written with an Aleph, indicating “And we are for the Aleph,” which is the whole of the Vav-Hey, which are ZON, and the Aleph is the whole of everything.

75) The spirit in the water is the spirit of holiness, the spirit in Malchut, which is called “the spirit of holiness,” which blows first, as it is written, “Make my garden breathe,” meaning that he raises MAN. Afterwards, “Water will flow,” which are upper, male waters, to fill her, as it is written, “He causes His wind to blow and the waters to flow.” First he causes His wind to blow, and then the waters will flow. As long as this wind does not blow, the water does not flow.

By that, he is telling us that in everything, we must awaken a matter from below, MAN, with an act or a word, or by showing the similitude of an act, and then comes the awakening of above. This is why here, as long as the wind did not blow, the water—the abundance—does not flow to the wind, Malchut.

76) It is written, “That is the well.” We read it, “She is the well.” What is the difference that first it writes “To Beer” and now “The well”? In the beginning, Nukva—Malchut—was alone. This is why it is written, “To Beer,” in female form. And now that it is written “He,” indicating the inclusion of male and female, she is called “The well” in male form. And although it includes the Nukva, too, it is written in male form because where there is a male, even if there are 100 females with him, they are all referred to in male form.

77) It is written, “That is the well” which the Lord said to Moses, “Gather the people.” “That” [“he,” in male form] is because this well was not absent from them. And how could they all

draw from it? It went out to 13 streams, meaning Malchut divides into 13, in the 12 that she receives from the 12 boundaries in ZA, and each consists of all. The fountain in the well is filled and comes out to all the sides. Then when Israel sang and wished for water, Israel stood over it, over the well, and sang. What did they say? “Spring up, O well,” raise up your water to bring forth water for all, to be watered from you. They also say the praise of that well, “A well which the princes dug.” They were speaking the truth, and so it is.

78) From this we learn that anyone who wishes to evoke things of above—in an act or in a word—if that act or that word is not done properly, nothing is evoked. All the people in the world go to the assembly-house to evoke a matter above, but few are the ones who know how to evoke. The Creator is near to all those who know how to call Him and to evoke a matter properly. But if they do not know how to call upon Him, He is not close, as it is written, “The Lord is near to all those who call upon Him, to all who call upon Him in truth.” “In truth” means that they know how to properly evoke a true matter. So it is in everything.

79) Here, too, by the well, Israel said these words, which are words of truth, to evoke the well, Malchut, and to water Israel. As long as they did not say these words, the well did not awaken. So it is even in those charmers of the world, who use evil kinds until acts of truth are done to them. If they did not say words of truth, to extend them in those ways that they want, they would not awaken toward them. Even if they would shout all day in other words or other deeds, they would never pull them toward them, and they would never awaken toward them.

80) “And called on the name of Baal.” They were not answered because there was no permission for that Baal to bring down fire from the heaven. And because the matters were not straight between them, the Creator made them forget them, as it is written, “And You have turned their hearts back.” Happy are the righteous who know how to read their Master properly.

81) Anyone who knows how to properly set up an act, and properly set up words, it is certain that they awaken the Creator to extend high and upright matters. If not, he does not reconcile with them. Hence, the whole world knows how to arrange the act and set up the words. What is the importance of the righteous, who know the root of work and action, who know how to aim the heart and will more than those other ones who do not know so much?

82) Those who do not know the root of the act so much, but only an arrangement and not more, pull toward them a pull behind the Creator’s shoulders, meaning that their prayer does not fly in the air, which is called “Providence.” That is, it is Providence of the face, and they are only worthy of the “behind the shoulders.”

83) Those who know and aim the heart and will find blessings from the place of thought, Hochma, and come out in all the trunks and roots of the degrees properly, as it should be, until the upper ones and lower ones are blessed, the holy upper name is blessed by them. Happy are they because the Creator is near them and is before them. When they call Him, He is ready for them. And when they are in trouble, He is with them. He respects them in this world and in the next world, as it is written, “Because he has loved Me, therefore I will deliver him; I will set him on high, because he has known My name.”

Fear Him Not84) “She is not afraid of the snow for her household; for all her household are clothed in scarlet.” The Assembly of Israel suckles from two sides, once in Rachamim and once in Din. When she wishes to suckle in Rachamim, a place is found where the Rachamim can fit. When she wishes to suckle in Din, a place is found where the Din can fit and on which to be. It is so because so it is everywhere, nothing is present above until a place is found for it to be on.

For this reason, the Assembly of Israel will not fear the snow for her household, since her whole household is clothed in scarlet. One is present only in that, white in red and red in white. The right, Hesed, is incomplete without the left, Din, and vice-versa, since the right line, Holam, in which the Yod does not come out of the Avir, is VAK without GAR.

This is why the left is needed, for the Hochma extends from it, and then the right has GAR. And the left line, Shuruk, in which the Yod comes out of the Avir, has Hochma. But Hochma without Hassadim are harsh Dinim and cannot illuminate. For this reason Malchut does not draw Hassadim, meaning right and Rachamim, until she already has illumination of Hochma. At that time the illumination of Hochma becomes a place and a receptacle for the light of Rachamim and Hassadim, and they become GAR in it. Also, Malchut does not extend Hochma from the left, Din, unless she already has Hassadim and Rachamim, and then Hochma dresses inside the Hassadim and illuminates. And as long as she has no Hassadim, the Hochma that she receives is darkness and not light, thus the Hassadim are a place and a receptacle for the Hochma.

It is known that if Hochma illuminates alone in Malchut, without settling in Hassadim, Malchut freezes. For this reason the Assembly of Israel will not fear the snow for her household. That is, she does not fear the freezing because her whole house is clothed in scarlet.

Do not pronounce it Shanim [scarlet], but Shnaim [two], two lights, Hochma and Hassadim together, for then the lights do not freeze. One is present only inside the other, white in red, for Hesed from the right, white, is in Hochma from the left, red. And also, red in white, when Hochma on the left, red, is in Hassadim on the right, white.

85) “Fear him not.” The word “him” when it is full, with two Vavs, appears twice in the Torah, once here, and once in the verse, “Until your brother requires it,” since they mean an actual letter, and are not derived from the word Et [the]. “Until your brother requires it” should be interpreted as a sign and a token of that loss.

86) Here, too, it is “It.” This is Og, who clung to Abraham, and who was of his household. When Abraham was circumcised, it is written, “And his whole household.” This is Og, who was circumcised with him and received that holy token. When Og saw Israel approaching him, he said, “But I certainly was first to keep the commandment that is standing up for them,” since he was circumcised before Isaac the patriarch, and placed it before him to trust it.

87) At that time Moses was afraid. How could he uproot the impression that Abraham imprinted? He said, “Of course the right is mine”—who is Aaron—dead, since it takes right to defeat it. And if it were said that there is Elazar, he is the right of the moon, Malchut, and not mine, who is not the right of ZA, Moses’ right, like Aaron. This token of Og is to the right of ZA because Abraham is the right of ZA.

88) The Creator promptly said, “Fear him not,” meaning his token, and he does not even need the right. “For I have given him into your hand,” meaning your left will uproot him from the world. This is because Og blemished the imprint of his covenant, and one who blemishes that token should be uprooted from the world of his own. Moreover, your left, which is your hand, will uproot him from the world. And this is why he was uprooted from the world. And although he was mighty, of the sons of the mighty, because he wished to destroy Israel, he fell into the hands of Moses and was destroyed.

89) This is why Israel destroyed everything: his sons, his people, and all his possessions. “And they killed him and his sons and all his people,” and it is written, “And we defeated him with his sons and all his people.” It writes “His sons” without a Yod, which is the sign of plural, but it is read, “His sons.”

90) Happy are Israel among whom was the prophet Moses, for whom the Creator made all those tokens. The Creator did not make a covenant with the rest of the people to bond with them, but with Israel, who are Abraham’s sons. It is written about him, “And between your seed after you throughout their generations for an everlasting covenant.” It is also written, “‘As for Me, this is My covenant with them,’ says the Lord: ‘My Spirit which is upon you, and My words which I have put in your mouth shall not depart from your mouth.’”

Pinhas

Hear, My Son, Your Father’s Reproof1) “And the Lord spoke to Moses, saying, ‘Pinhas, the son of Elazar, the son of Aaron the priest.” It is written, “Hear, my son, your father’s reproof, and do not forsake your mother’s law [Hebrew: Torah].” “Hear, my son, your father’s reproof” is the Creator. “And do not forsake your mother’s law” is the Assembly of Israel. “Your father’s reproof”; reproof is the Torah, in which there are several admonitions, several punishments.

2) Anyone who engages in Torah in this world is rewarded with several gates being opened to him, several lights to that world. Hence, when he passes away from this world, the Torah walks before him and goes to all the gate-keepers, declares and says, “Open the gates and let the righteous gentile in, set up a chair for so and so, the King’s servant,” for there is no joy to the Creator except in one who engages in the Torah. It is even more so with one who awakens at night to engage in Torah, for all the righteous in the Garden of Eden listen to his voice and the Creator is among them.

Friends Are Listening to Your Voice3) It is written, “You who dwells in the gardens, friends are listening to your voice; let me hear it.” This verse contains the meaning of the wisdom. “You who dwells in the gardens” is the Assembly of Israel, Malchut, who is exiled with Israel. She walks with them in their plight. “Friends are listening to your voice” are camps of high angels. They are all listening to your voice, to the sound of your praises in the exile.

“Let me hear it” is as it is written, “Let me see your looks; let me hear your voice.” Let me hear the sound of those friends who engage in Torah, for there is no greater praise before me as those who engage in Torah.

4) It seems as though when half the night is through, and when daylight rises, all those rewarded with engaging in the Torah come with the queen to greet the king. He grows stronger and settles in the Shechina. Moreover, a thread of Hesed [grace] is on him.

5) Anyone rewarded with growing stronger in the Shechina should keep himself from those things that grip opposite the Shechina, meaning from those who do not lie in the token of the holy covenant, to connect with the daughter of a foreign god. And anyone who seemingly keeps himself, the Assembly of Israel grips him and keeps him. She greets him, especially if he has been rewarded and has acquired the token of the holy covenant.

6) At that time, Israel deserved to be eradicated from the world, but Pinhas rushed to do that deed of killing Zimri and Cozbi, and the anger subsided. It is written, “Pinhas, the son of Eleazar, the son of Aaron the priest, has turned away My wrath from the children of Israel.” The twofold “son of,” “son of,” came to complete the act.

7) When a man takes an incarnation of a soul, incarnating once again, but is not rewarded with being corrected in it, it is as though he is lying about the truthfulness of the king. The verse, “or has found what was lost and lied about it and sworn falsely,” is read about him. “And lied about it” means about the soul; he would be better off not being born because it would be better for him if he would not incarnate and come to the world.

A Complete Righteous and an Incomplete Righteous8) A complete righteous is not repelled by a wicked; he is permitted to provoke him. An incomplete righteous is repelled and must not provoke a wicked one. Who is a complete righteous and who is an incomplete righteous? Is one who is not complete in one’s actions called righteous, that you should say about him, “an incomplete righteous”? After all, one whose actions are less than they should be is wicked.

But a complete righteous, it is known that he did not take twisted incarnations, meaning he has not reincarnated. He builds buildings in his own lot, establishes walls, digs holes, and plants trees. That is, all the good deeds that he has done are in his own domain because he does not need to correct others.

9) An incomplete righteous means that he has built buildings in the domain of another. That is, his soul is incarnating once again because in the first time, he was wicked. It follows that all his good deeds are required in order to correct the soul from the first time it came to the world. Thus, his buildings are in the domain of another.

An incomplete righteous has built buildings in the domain of another, dug holes in it, hoed, established the foundations as before, and toiled in it. However, he does not know if it remains his, since for himself, according to his actions in this life, he is good and is considered righteous, but due to that inheritance, due to his actions from the first time he came to the world, it is not so. That is, he still did not correct the iniquities he had committed in the first time.

10) It is similar to a person building buildings that are nice to look at, but he looked in the foundation and saw it sinking, crooked on all sides. That building is not complete before he tears it down and fixes it as before, as it should be.

It follows that with regard to the building he has built, it is all well and good, but with respect to the foundation of the building, it is bad and crooked. And this is why the act is not regarded as a complete act, and it is not considered a complete building.

It is the same with that incarnated one. Although in his actions he is righteous, still, because he has not corrected the iniquities he had committed in the first time he came to the world. This is why he is regarded as an incomplete righteous, and he is repelled by the wicked. This is why it is written, “One who swallows, a wicked one is more righteous than he.”

11) One who is jealous about the holy name of the Creator, even when he does not need great purification and is not worthy of it, he gains it and takes it. Pinhas was not worthy of priesthood at that time. But because he was jealous for the name of his Master, he gained everything and rose to everything, and everything was corrected in him, and he was rewarded with high priesthood.

Since that time, Pinhas, son of Elazar, son of Aaron the priest, “son” is written twice because he completed two degrees—having corrected himself and corrected the souls of Nadav and Avihu, too, who incarnated in him, and who were the sons of Aaron. This is why it is written, “Son of Elazar, son of Aaron. It was because he was jealous for the name of his Master that what had been made crooked has been corrected, since he corrected himself, as well as the souls of Nadav and Avihu who were incarnated in him.

Keep My Soul for I Am Pious12) It is written, “Keep my soul for I am pious; O You my God, save Your servant who trusts to You.” We should look at the end of the verse, and then at the whole verse. At the end of the verse, it is written, “Who trusts to You.” It should have said, “Who trusts in You.” What is the meaning of “Who trusts to You”? It is as though David was promising that he would not go past midnight in his sleep, as it is written, “At midnight I will rise to give thanks to You.” It should have said, “I arose.” But it means, “I will rise and will connect with You forever.”

13) “Keep my soul.” It should have said “Keep” [without the added Hey in Hebrew]. But there is not a letter in the Torah without sublime and honorable meaning. It is written, “Keep” [with a Hey], which he says to the Creator. “Keep” means “Keep the Hey,” which is that part to which the Nefesh [soul] clings.

When the soul departs from this world, it comes to inherit the next world. If she is rewarded, several high hosts come out to greet her, keep her, and admit her to her section in her place. And that letter Hey, Malchut, keeps her, to unite with her on beginnings of months and on Sabbaths.

14) If she is not rewarded, several harm-doing angels are poised against her, repelling her outside. Woe to that soul that incarnates in vain as a stone in a sling, as it is written, “And the souls of your enemies he will sling out, as from the hollow of a sling.” David asked his request from the Creator and said, “Keep my soul,” so she is not repelled outside. And when they come opposite her, the gates will open for her and You will accept her before You.

“For I am pious.” Was David considered pious? After all, he is a king, and his quality is Malchut [kingship]. He is called “pious,” as it is written, “The steadfast mercies of David.” [Hassadim (mercy) and Hassid (pious) have the same root in Hebrew]. Because he receives the steadfast mercies, he is considered pious. And this is why, “Keep my soul”; do not let her go outside.

15) Any person who has a portion in a righteous, who keeps his covenant, inherits this land, Malchut, as it is written, And You people are all righteous; they will forever inherit the land.” And that righteous, Yesod, is called Hassid [pious] because he imparts Hassadim. This is why David said, since I am gripped in that place, in the righteous, therefore I am pious. And for this reason, “Keep my soul,” to connect with You.

The Hey that Was Added in Joseph and the Yod in Pinhas16) It is written, “He placed a testimony in Jehoseph when he went forth against the land of Egypt; I heard a language that I did not know.” We learned that the angel taught him seventy languages, as Pharaoh knew. And in the holy tongue [language], he was greater than Pharaoh, as Pharaoh did not know the holy tongue, as it is written, “I heard a language that I did not know.” That is, He taught him languages that he had not heard before.

But according to that, what is a testimony? When Potiphar’s wife held him for that thing, Joseph pretended not to know her language. So it was each day until that last hour, as it is written, “And she caught him by his garment.” Until then he pretended not to know the language, but then she realized he did know the language, meaning he understood her intention. This is the meaning of “And she caught him,” meaning she caught his deceit. “By

his garment” means treason and deceit [Beged (garment) and Begida (treason) come from the same root].

The holy spirit, Malchut, yelled to him, “To keep thee from the strange woman, from the foreign woman who makes her words smooth.” What is it telling us? It is telling us that anyone who keeps himself from it, as did Joseph, connects to the Shechina and grips that testimony, Malchut, who is the letter Hey that was added in it, as it is written, “He placed a testimony in Jehoseph.” Here, too, the letter Yod was added to Pinhas for being jealous regarding the deed of Zimri, and the Yod implies Malchut.

Keeper of the Covenant17) It is written, “By the rivers of Babylon, there we sat and also wept when we remembered Zion.” Should it not have written “Jerusalem,” as it is written, “If I forget you, O Jerusalem, may my right hand forget”? However, it is like a person who had a respectable and handsome palace, and robbers came and burned it, to the dismay of the owner of that palace. Here, too, whose sorrow is it that the Shechina is in exile? It is of the righteous, Yesod.

It is written, “The righteous is lost,” truly lost, since the whole work of Yesod is to bestow, and if the Shechina is in exile and he has no one upon whom to bestow, it is as though he is gone and lost. Here, too, “when we remember Zion” means when we remember the sorrow of Zion, which is Yesod, for the absence of Zivug, it is his sorrow.

18) One who honors the name of his Master at that and keeps the covenant is rewarded with his Master honoring him with everything. How do we know? From Joseph, as it is written, “And he made him to ride in the second chariot which he had,” and as it is written, “And he set him over all the land of Egypt.” Moreover, when Israel crossed the sea, Joseph’s coffin entered it first, and the water could not maintain themselves before him, as it is written, “The sea saw it, and fled.” “Fled” means that the sea saw him, that it is written in him, “and fled,” and it went out.

19) He was rewarded with honor in his life, and was rewarded with honor in his death. In his life, because of that time when he did not want to cling to Potiphar’s wife, as it is written, “And he refused, and said to his master's wife.” And it is written, “And he did not listen to her to lie by her or be with her.” For this reason, he was rewarded with honor in this world.

Because it is written, “And she caught him by his garment,” and it is written, “and [he] fled, and went outside.” For this reason, after his demise he was rewarded with entering the high curtain in the palace of the Holy of Holies. It follows that he took what was his in this world, and took what was his in the other world.

20) Pinhas was rewarded in this world and was rewarded in the next world. He was rewarded with more persistence than all those who came out of Egypt, and was rewarded with being the high priest, he and all his sons after him. Was he rewarded with the priesthood because he did this act? No, for some say that he was rewarded with the priesthood before, without it. Therefore, how do we explain the verse, “For he was jealous for his God,” which means that by merit of this act he gained the priesthood, which he did not have before?

21) Any priest who has killed a soul is forever disqualified from priesthood, for he has disqualified his degree toward it, as priesthood is the degree of Hesed, and killing a soul is the opposite of it. And because Pinhas killed Zimri and Cozbi, he was disqualified from ever

becoming a priest. And because he was jealous for the Creator, He had to give him anew an everlasting priesthood, to him and to his descendants after him, and to all generations. This is why it is written, “For he was jealous for his God.”

Inscribed is Pinhas above and inscribed is below. Above, before he came to the world. Below, since he was among those who went out of Egypt. When the Creator said, “And I remembered My covenant,” He wanted to remove Aaron from his mission to Egypt because his two sons blemished the covenant. But when the Creator saw how Pinhas was keeping the covenant in his stead, correcting Nadav and Avihu, He sent them. This is why it is said here, “Inscribed is Pinhas above and inscribed is below,” since thanks to him, He sent Aaron on his mission.

22) It is written in Pinhas, “I give to him My covenant of peace,” meaning peace from the angel of death, who never controls him and in whose Dinim [judgments] he is not judged. Can it be that he did not die? He died but he certainly did not die as do the rest of the people. He lived longer than all his contemporaries because he gripped that upper covenant. When he passed away from the world, in sublime passion and in comely Dvekut [adhesion], he departed from the rest of the people in the world.

Garments of That World23) It is written, “And he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right to accuse him.” Woe to people who are not observing the glory of their Master. Each day, the herald calls out an announcement regarding them, but they do not notice. When one comes to observe the Mitzvot [commandments] of the Torah, several advocates stand up to speak in his favor. If one breaches the Mitzvot of the Torah, those actions slander him unfavorably before the Creator. Joshua was a high priest. It is written about him, “And Satan standing at his right to accuse him.” If it is so in him, it is even more so in the rest of the people of the world who do not regard the glory of their Master.

24) “And Joshua was clothed with filthy garments.” But filthy garments are certainly the garments with which the spirit was clothed in that world. Happy is he whose garments are corrected and whole in that world.

What are the clothes that are put on one who is about to be put in Hell? It is written here, “And Joshua was clothed with filthy garments and standing before the angel.” It is the angel appointed over Hell, appointed over all who see him in those garments until the voice replied and said, “Take the filthy garments off him.”

25) From here we should observe that one’s bad deeds make those filthy garments for him. “And he said to him, ‘See, I have taken your iniquity away from you and will clothe you with festive garments.’” It is so because he was dressed with other garments, corrected, by which one regards the brightness of the glory of his Master.

26) Pinhas, who did not depart from the world until other garments were established before him, from which the spirit enjoys for the next world. In one hour he undressed from these and wore those, to keep what is written, “Behold, I give him My covenant of peace.”

From Rosh Hashanah to the Last Day of the Festival27) The order of the days from Rosh Hashanah [Hebrew New Year’s Eve] to the last day of the festival is the meaning of the wisdom among those sages who have already completed all the scrutinies of Malchut.

28) The meaning of unification is that all is in one. It is written, “The Lord has bared His holy arm.” This is one arm, the left line, on which salvation depends, on which vengeance depends, and on which redemption depends. “The Lord has bared His holy arm” to raise the Assembly of Israel from the dust, Malchut, from the dust, and to welcome her to connect as one. When that arm has awakened opposite her, there is great fear in the world until He puts that arm under her head, to connect, as it is written, “His left is under my head.” And then the Din subsides and atones the sins.

29) Subsequently, the right line comes to embrace her. At that time there is joy in the world and all the faces illuminate. Afterward Malchut connects in a body, in the middle line, then everything is called “one,” without separation, since the middle line includes right and left together. At that time it is the wholeness of everything and the joy of everything, and ZA and Malchut unite. It is not so in the rest of the time.

30) Like the order of those days from Rosh Hashanah to the last day of the festival. On Rosh Hashanah, the left arm awakens, the left line of ZA, to receive the queen. At that time the whole world is in fear and Din, and one must be in complete repentance before the Creator.

Afterward, the queen comes on the ninth of the month, and the dwellers of the palace, the children of Israel, must rejoice and dip in the river to purify themselves, be worthy of the Zivug of the queen with ZA on the other day, on the tenth of the month, on Yom Kippur [Day of Atonement]. This is her Zivug, for ZA to place his left under her head, as it is written, “His left is under my head.”

31) At that time Israel are fasting over their iniquities and they are atoned for them, since upper Ima, Bina, illuminates her face to Malchut in a Zivug, for on Yom Kippur, Malchut ascends and clothes Bina. Then it is atoned for all the dwellers of the palace, Israel, since the left of ZA welcomes her on this day because the head of Malchut is on the left. At that time appears the illumination of Hochma from the left of ZA, which extends from the left of Bina, for illumination of Hochma atones for the iniquities.

32) On the first day of Sukkot, the right line of ZA will awaken opposite Malchut, to embrace, as it is written, “And his right will embrace me.” At that time there is joy to all, and all the faces illuminate, and there is joy of pouring clear water on the altar. Then people must rejoice in every kind of joy because the right is causing it, for wherever there is the right, Hassadim, there must be joy in everything, and then she is delighted to play.

33) Afterward, on the eighth day of the assembly—the joy of Torah—is the Zivug of the Guf [body], the middle line. This is the Zivug of everything: the Zivug of the left of Rosh Hashanah and Yom Kippur, and the Zivug of the right of the festival of Sukkot, since the middle line includes right and left, making all one, and this is the wholeness of everything.

This is certainly the day of Israel and the fate that is only theirs. There is no part in it to another. That is, unlike the festival, on which seventy bulls are sacrificed to the seventy

nations, they have no share of the eighth of the assembly. Happy are Israel in this world and in the next world. It is written about them, “For you are a holy nation to the Lord your God.”

The Rainbow34) One who has seen a rainbow in its colors should bless, “Blessed is He who remembers the covenant.” This is the token of the holy covenant that the Creator has placed in the earth so the water of the flood would not come upon it. When the wicked multiply in the world, the Creator wishes to destroy them. At that time He remembers the oath He took for the earth. It is written twice, “No”: “I will curse no more,” and “I will smite no more.” And two times “no” is an oath, as it is written, “For as I have sworn that the waters of Noah should no more go over.”

35/1) A rainbow comes to protect the world. It is like a king who every time his son sins against him and the king comes to strike him, the queen appears in the kingship’s garments of glory. The king sees her, his anger at his son subsides, and he delights with her, as it is written, “And I will see it, to remember the everlasting covenant.” This is why the rainbow appears in the world only in garments of glory of the kingship—three colors implying three lines, white, red, and green, by which the kingship [Malchut] robes.

When there is a righteous in the world, it is a covenant, to keep the covenant, and he protects the world. If there is no righteous, then there is a rainbow, to show that the world is about to be lost, but it exists thanks to this rainbow.

35/2) That rainbow, Malchut, always wears only the attire of the first patriarchs, HGT de ZA, green, red, and white. Green is Abraham’s garment. His garment was colored so when Ishmael came out of him. Red is Isaac’s color, by which he was colored when Esau came out of him. That red extends below through Planet Mars, when Esau was gripped to him. White is Jacob’s good clothing, whose good face never changed, for his bed is whole and there was no waste in him.

35/3) Also, white is Abraham, who was whitened in the whiteness of fire by Nimrod, who cast him to Ur of the Chaldeans. Red is certainly Isaac; green is Jacob, standing between the two colors, since green includes white and red, and that green means as green as the sun. It is written about Jacob, “Not now shall Jacob be ashamed, nor shall his face turn pale now,” for his whole bed was complete.

The meaning is, “Not now shall Jacob be ashamed,” so as to not be seen in red color, as Isaac, from whom Esau came out. “Nor shall his face turn pale now,” so as to not be seen in white color, like Abraham, from whom Ishmael came out. Rather, he took the colors white and red to be crowned in them, in his fathers, meaning that he includes within him the two fathers, Abraham and Isaac, white and red. This is why his color is green, as it includes within it white and red. The rainbow, Malchut, dresses in those garments, white, red, and green when she appears before the king, ZA.

35/4) The holy covenant is the letter Yod. It is crowned with the high inscription, Ateret Yesod de ZA. The Atara [crown] is inscribed in an everlasting covenant forever. And because Pinhas was jealous for the covenant, the letter Yod was inscribed here in his name, since Pinhas is a small Yod, Malchut, Ateret Yesod. That is, Pinhas here is written with a Yod, a Yod that is a covenant, indeed, emerging from the upper, holy Yod.

It is so because Malchut comes out from Yod de HaVaYaH, as in “Abba established a daughter.” For this reason, Pinhas stands in complete existence before the holy king, so he will not be lost from the world, cleaned from that iniquity of Peor, for he was not lost from the everlasting Holy one.

It is written, “And where were the upright destroyed?” These are Nadav and Avihu, who were not eradicated from the world because of him, since they incarnated in Pinhas, who corrected them.

36) Because Elijah is Pinhas, who was jealous for the covenant, great things must be renewed in him. This portion is written in the Torah after the name of Elijah, who is Pinhas, of whom it is written, “I have been very jealous,” which is two jealousies [in Hebrew]: 1) in the Shadai of above, Yesod de ZA, 2) in the Shadai of below, Matat, called Shadai. This is why he made oaths in both of them, and it is written twice “no.”

37) One who sees a rainbow in bright colors should bless, “Blessed is He who remembers the covenant.” In the exile, when it is not properly illuminating in its colors, since in exile, Malchut does not receive the unification of the three lines properly—the three colors of the rainbow, and sometimes even illuminates faintly, sometimes it does not illuminate at all. Sometimes it is seen in whole, and sometimes it is not. The colors of the rainbow imply priests, Levites, and Israelis, when they are comely, since the rainbow illuminates in the colors of the three lines.

38) The rainbow comes only in order to protect the world. It is like a king, who each time his son sins and the king sees the queen, the anger at his son departs, as it is written, “And I will see it, to remember the everlasting covenant.” This is why the rainbow is seen in order to protect the world, since the rainbow is Malchut, and appears only in Malchut’s dignified attire, in three colors. When there is a righteous in the world, it is a covenant to keep the covenant, to keep the unification of ZA and Malchut, and there is no need to awaken the Malchut in the rainbow.

39) In the exile, when the Creator departs from the queen, how does the queen dress in a clothing of Malchut in the exile, in three lines? In the exile, she has no attire of kingship. Rather, in the exile she is dressed in black, and says, “Do not look at me that I am swarthy.”

Rather, that rainbow that appears in exile is Angel Matat, called Shadai. He is the servant of ZA, the elder of his house, who governs all that is his. His sons, who were rewarded with Ruach, from the perspective of Matat, are called “servants of the Creator.”

The sons of the queen, those who were rewarded with Nefesh from Malchut de Atzilut, are called “sons.” This is why we pray, “Whether as sons, whether as servants.”

40) When the Temple was ruined, they explained, servants were disgraced and men of action dwindled. They indeed are called “men of action,” after Malchut, of whom it is written, “Many daughters worked valiantly, and you have excelled them all,” with respect to the action. Thus, Malchut is called “action.”

But if there is a righteous whose merits and works are to illuminate Malchut with them, to undress her clothes of darkness of literal without secrets, and to adorn her with garments of illuminating colors of the secrets of Torah, it is written, “And I will see it, to remember the everlasting covenant.” “And I will see it,” in the illuminating secrets of the Torah, since a

light is called a “secret.” That is, light is secret in Gematria [Raz (Reish-Zayin)], (207). For this reason, light implies the secrets of Torah, as it is written, “For a candle is a Mitzva [commandment/good deed], and the Torah is light.” It is of those secrets that it was said, “And I will see it.”

41) When he sees the rainbow, Malchut, the anger at his son leaves him and the king’s wrath subsides. And the king said to her, during the prayer of standing before him, “What is your wish? For it will be given to you; and what is your request?” At that time she asks for her redemption and the redemption of her children with her, as it is written, “Let my soul be given me at my wish, and my people at my request.” But a rainbow that is seen in the world during the exile is that of the servant, Matat. That is, the illumination of the Zivug of above dresses in Matat, and he is the carrier of the three colors of the rainbow, three lines. Sometimes she comes out in whole, when his sons qualify their works, and sometimes she is not whole, when his sons do not qualify their actions.

42) Those who straighten their works before the king, who are jealous for his name and sanctify him in the public, so they are sanctified above, among the angels appointed over the rest of the nations. Every appointee is known for his appellation, but Israel are known above by the name HaVaYaH, which is the life of all the appellations.

43) Every name and appellation testifies to the Creator. The name El [God] testifies that he has an ability over every God, as it is written, “I would seek unto God.” “Unto God” is the master of every God.

Elokim testifies that he is the God of God. ADNI testifies that he is the Master of masters, and likewise with each name. Each angel has a certain name, to recognize every sect of angels by the name of its king. But Israel are known to him by the name HaVaYaH.

44) The meaning of the matter: One man may have several horses. Likewise, Israel are the children of Adam, who is HaVaYaH filled with the letters Aleph, which is Adam in Gematria (45), since the souls of Israel are the generations of ZA and Malchut, and every son must be to his father like a horse and a donkey to the load, and be subjugated to him. This is the meaning of what is written, “O Lord, You preserve man and beast.” Israel are Adam’s children, HaVaYaH of MA (45), and make themselves as a beast under Him.

Levirate and Incarnation45) It is the Creator’s Mitzva in the Torah to be a levirate to his brother’s wife, to make a son to his brother, so he will not be lost from that world. It is similar to the issue of mixture [of wool and linen] in the Tzitzit. It was said, “That which I forbade you here, I permitted you here. I forbade you mixture everywhere; I permitted you mixture in the Tzitzit. I forbade you a brother’s wife; I permitted you a levirate woman.”

As one grafts apples or dates by kind, and it is forbidden to graft one kind with another kind. It is written about it, “For is the tree of the field a man.” Likewise, man is forbidden to mix one kind with another, which is incest. But with a levirate, one kind is grafted with another so as to not lose the soul of the dead and not let his name be blotted out from Israel.

46) This is the meaning of the incarnation. A wheel [Gilgul means both “incarnation” and “rolling” in Hebrew] does not move without the aqueduct that turns it. Likewise, the aqueduct is the letter Vav. Here is where the turning of the wheel takes place. Like a wheel that does

not move without the aqueduct, here, too, the wheel is the letter Yod, and it does not move without the aqueduct, which is Vav.

A levirate is the letter Hey. The letters of Bina are Ben [son of] Yod-Hey, since the son, ZA, emerges from the Zivug of Yod-Hey, HB, hence he is implied in his mother’s name, “son of Yod-Hey,” the letters of Bina [Ben Yod-Hey]. He created the next world with the letter Yod, Hochma, which is a long world, Vav, ZA.

47) For this reason, one who does not have a son, corresponding to ZA, Vav, the next world, is not among those in the next world. The sea, Bina, the next world, corresponds to the Vav, since the Vav comes out from between Yod-Hey, where Yod is Hochma and Hey is Bina, called “sea.” For this reason, Vav is also called “the next world,” like her.

Several streams divide from the sea, Bina, the Sefirot of Vav, ZA, which circle the world, Malchut, until they return to the sea, Bina, from which the rivers, ZA, came out. It is written about it, “All the streams go to the sea, and the sea is not full. To the place where the streams go, there they go again,” until they return as they went out. As the streams came out of Bina, so they return to Bina.

48) It is the same with man’s soul. It is written, “And the spirit shall return to the God who gave her.” She will return to Him in wholeness, as He had given her. If she returns in repentance, which is upper Bina, the letters Ben Yod-Hey, the letter Hey in her is doubled in the letter Yod in her: ten times five, which are fifty. Thus, she is Yam [fifty] in Gematria, the letters Yod-Hey in Bina, Hey times Yod.

The letters of Ben in Bina is the stream that comes out of her, ZA, who divides into several streams, VAK, like a tree that expands into several branches. When a person repents, he clings to the stream, ZA, and returns with his streams to Bina, called “repentance,” as well as “sea,” as it is written, “All the streams go to the sea.”

49) If she does not return there as a complete soul, as she was complete at the time she was given, it is written about her, “There they return to go.” She and all the other souls like her, who are incomplete, return to this world to reincarnate.

It is likewise if he is not complete with a son or has no daughter, implied in this world, Malchut, by which to be completed in this world, Malchut, created with a Hey. It is written about it, “These are the generations of the heaven and the earth when they were created, meaning “He created them with Hey.” He must reincarnate because his soul is incomplete, and it is written about him, “There they return to go.”

50) Yod-Vav-Hey de HaVaYaH, HGT, are as it is written, “But God does all these twice and thrice with a man.” The souls come in an incarnation in three letters, Yod-Hey-Vav. It is written about the wicked, “Therefore, I have seen wicked buried, but they came.” That is, although they came in a reincarnation, they remained wicked, causing what is written, “These are your gods, O Israel,” blemishing the ELEH, Yod-Hey-Vav. It is written about them, “For three transgressions of Israel, for four, I will not reverse it.”

This means that once they corrupted themselves three times in their incarnation and were not rewarded with being corrected in Yod-Hey-Vav, in which it is written, “Where the tree falls, there it shall be” [be is written as Yod-Hey-Vav]. The correction of the tree, man, is in Yod-Hey-Vav. Then “For four I will not reverse it.” This is the bottom Hey, the fourth letter of

HaVaYaH, and He will not reverse it a fourth time in an incarnation that corresponds to her. Instead, they are sentenced in Hell in destruction, anger, and wrath.

51) The clothing of the three letters Yod-Hey-Vav are known in the rainbow, and they are white, red, and green. One who comes in an incarnation for the first time is white, corresponding to the Yod de HaVaYaH, Hesed. In the second time he is red, corresponding to Hey de HaVaYaH, Gevura, and in the third he is green, corresponding to Vav de HaVaYaH, Tifferet, Jacob, the middle line, which includes Hesed and Gevura.

And because the letters Yod-Hey, HG, were included in Jacob, and the tree struck root, was planted, grew, and produced good fruit, it is written, “Not now shall Jacob be ashamed, nor shall his face turn pale now,” meaning that his Merkava will not be in the evil inclination, the serpent, and all kinds of bad animals. This is why it is written about him, “He wrestled with the angel and prevailed.”

And because man is called a “tree,” as with a tree planted in a place that does not bear fruit, it is uprooted and planted elsewhere. For this reason, a person is not considered sterile until he goes to the land of Israel and is planted there in a woman.

52) Likewise, a righteous who is cast from place to place, from house to house, it is as though he incarnated many times. He shows Hesed [mercy] to thousands, to those who love him, until he is rewarded with being whole in the next world. But the wicked are not brought in an incarnation more than three times. If he repents, the exile atones for the iniquity, the move from place to place is regarded for him as an incarnation, and he is completed in a righteous. This is why the righteous no longer return to their dust, meaning do not reincarnate.

53) The verse, “And he shall take other dust and shall plaster the house,” which implies the wicked, means that he will take in an incarnation another body that comes from the dust, and will correct the soul. It is also written, “Man shall return on dust,” meaning that he will return in an incarnation, and it is written, “The dust of the earth shall again be as it was.” It will return in an incarnation because the wicked is infected, and has nothing but an evil woman with him, the evil inclination, for an evil woman is leprosy to her husband, the body of the wicked. His correction is to drive her away and be cured, to drive away that body and incarnate, taking another body and healing.

The evil woman, the body, caused what is written, “And He drove out the man. “Man” is the soul. “The man” is the body, the mate of the man, the soul, as it is written, “As a bird that wanders from her nest, so a man wanders from his place.” Because the man caused the bird, the soul, to wander from her nest because of him. She was expelled from her high place due to his sins. For this reason, “So a man wanders from his place,” reincarnating.

54) This is why it is written, “The bird, too, has found a home, and the sparrow has a nest, where she may have her young.” “The bird, too, has found a home” is a levirate. The bird is the soul of the childless deceased. “Has found a home” means she has incarnated and came in the body of the levirate, which became her home. “And the sparrow has a nest,” means the redeemer, who marries her, meaning he has found a nest in the levirate. “Where she may have her young” are the son and daughter that they beget.

Happy is one who makes a nest, who marries his brother’s wife and redeems his brother’s goods. The levirate is sold to him because she is not his but his brother’s, hence she is called “his brother’s goods.”

55) This is why Moses said, “But the Lord was impregnated in me for your sake.” Here the meaning of Ibur [impregnation] is that Malchut was impregnated by the soul of Moses. Moses saved 600,000 souls of Israel several times, coming in an incarnation in several generations and saving them. For this reason, the Creator related everyone’s merit to Moses. This is also why we learn that a woman in Egypt gave birth to 600,000 in one time, which is Moses, who is equal to the 600,000 souls of Israel.

56) The manner is that those who know the secret say a gemstone to their disciples. If the disciples do not understand the intimation, they bring them this matter again in humor, as one who said that an egg dropped sixty volumes, since an egg came, having fallen from the bird that flew in the air, and struck these sixty volumes.

The jokers said that he did not say it, but that a man wrote on paper the words, “sixty volumes,” and an egg came, fell from the bird, and erased the words, “sixty volumes,” that were written. The authors of the Torah did not tell jokes or say idle words in the Torah.

57) Rather, they clarified, “Should you encounter a bird’s nest before you on the way, in any tree, or on the ground, or fledglings or eggs, send the mother away and take the children for yourself.” Fledglings are the authors of the Mishnah. Eggs are authors of the Bible. Fledglings are ZA, to whom the authors of the Mishnah grip. Eggs are Malchut, to whom the authors of the Bible grip.

He fell from that fallen one, ZA, who is called, “we shall fall,” and “able to fall,” since falling comes from him, like a bird from which an egg falls. “Falling comes from him” is the citron, whose measure is that of an egg. That is, an egg and a citron are Malchut, hence the measure of a citron is as that of an egg. It is written about it, “In that day I will raise the fallen hut of David,” which fell in exile and must be raised.

These sixty queens fell with her, her HGT NHY, each of which comprises ten. They are called “volumes” because they are tied to her [Kerachim means “volumes”; Keruchim means “tied”], from the words, “How does one tie the Shema?” Tying means connecting, so there is no cessation. Here, too, tying means her VAK, which are connected in her. They correspond to sixty tractates, since the oral Torah, Malchut, is divided into sixty tractates, which correspond to sixty queens.

“And maidens without number” are her virgins after her, her companions, the palaces in Beria, which are rules that are not counted because they are in Beria.

Interpretation: A bird, ZA, dropped an egg, dropped Malchut into exile, and sixty volumes were erased, since by the fall, her HGT NHY, called “sixty volumes,” were cancelled.

58) The fallen is Ben Yod-Hey, ZA, within the fifty gates of Bina, which are Yod-Hey. When multiplying Yod with Hey, they are fifty. Vav is ZA, called “fallen,” for he fell after the one of whom it is written, “How you have fallen from heaven, O star of the morning,” which is Malchut, who is called so after her two states: black and glorified. ZA fell after her, when she is in exile, in order to raise her. This is why he is called “fallen,” and not “fell” or “falling” because there is falling in him, meaning that it is not that he is falling, but rather Malchut has fallen from him, from heaven to earth.

There are Yod-Vav in him, for ZA includes the letters Yod-Vav de HaVaYaH, Hochma and ZA, and descends in them to raise the letters Hey de HaVaYaH, Bina and Malchut, of whom it

is written, “And they both went.” It is as it is written, “You will surely send” [written in Hebrew with the word “send” twice, for emphasis]. The first “send” is from the first Temple, which was ruined, corresponding to the first Hey. The second “send” is from the second Temple, which was ruined, corresponding to the bottom Hey de HaVaYaH.

Yod Vav de HaVaYaH descended to raise those two letters Hey, as it is written at that time, “The heavens will be glad and the earth shall rejoice,” whose initials [in Hebrew] is Yod-Hey-Vav-Hey, since Yod-Vav connected to the letters Hey.

59) The sun appears during the day and covers itself at night, and illuminates in 600,000 stars. So is Moses. After he passed away from the world, he returns and incarnates in 600,000 souls of Israel if the generation is worthy. This is the incarnation of which Ecclesiastes said, “A generation goes and a generation comes,” and there is no generation of less than 600,000, “and the earth forever stands,” which is the Assembly of Israel, Malchut, of which it is written, “The earth is My footstool,” as well as “And your seed will be as the dust of the earth.”

60) “A generation goes and a generation comes.” The generation that goes is the generation that comes. A lame went, a lame came; a blind went, a blind came. Sages also explained that Moses was destined to receive the Torah at the generation of the flood, but he did not receive it then because there were wicked, as it is written, “For he, too, is flesh.” “For he too” has the letters of Moses [in Hebrew], and it is read “For he too,” in order to cover the matter.

Ecclesiastes even removed the letter Bet from “For he, too” in order to cover the matter. He said, “I said that this, too, is vanity,” meaning that it too, is Moses, and he removed the Bet in order to conceal the matter.

61) Jethro is named after Keini because he parted from Cain. It is written about Cain, “I have gotten a man with the help of the Lord,” since Eve saw Jethro by the holy spirit, that his sons would sit at the Hall of Hewn Stones, at the Sanhedrin.

62) So was Rabbi Pedat, who was in a hurry because he had very little food from the eve of Sabbath to the eve of Sabbath, as it was for Rabbi Hanina. Why is it that afterward a voice came out and said, “The whole world is nourished only for my son, Hanina”?

63) But previously, in the first incarnation, he caused the destruction of Kof-Bet from Yod, which is Yod-Bet-Kof. Even so he had very little food. Yod-Bet-Kof is an acronym for Yichud-Beracha-Kedusha [unification-blessing-holiness]. Yod is unification, EKYEH, Bina, from whom comes the springing for the letter Bet, which is blessing, the name HaVaYaH, ZA, holiness, and from him the Kof was sanctified, his Kedusha, the name ADNI, Malchut.

In the first incarnation, Rabbi Pedat caused his portion—Kedusha and blessing—to be ruined, that the unification will not illuminate in them. Even so he had very little food. It is the same with Job. He was the son of a levirate, and for this reason he was punished for what had happened to him in the first incarnation.

Before the Giving of the Torah, They Were Dependent on Luck64) Those who do not know that secret say, “Sons, life, and food, not on merit does the matter depend, but on luck the matter depends.” But we see that Abraham saw in his fortune that he is not destined to have a son, and the Creator brought him out, as it is written, “And

He brought him out and said, ‘Look.’” He said to him, “Get out of your wisdom of the stars, of looking into stars and fortunes,” and He raised him above the stars.

65) Before the Torah was given to Israel, all the people of the world were dependent on luck, even sons, life, and nourishment. But once the Torah was given to Israel, they were taken out from the necessity of stars and fortunes.

We learned from Abraham because his sons were destined to receive the letter Hey from Abraham, which is the five books of Moses, Malchut, in whom it is written, “These are the generations of the heaven and the earth when they were created.” He said to Abraham, because of that Hey that was added to your name, the heaven is below you, as well as all the stars and fortunes illuminating in the Hey, for He raised him above them.

Moreover, it is written, “Now, here is seed for you, and you may sow,” in Hey. It is also written, “For through Isaac shall your descendants be named,” through the left line. Malchut, Hey, extends from it, hence the sowing is in her.

66) For this reason, anyone who engages in Torah, the necessity for idol-worship is removed from him if he is learning Torah in order to keep its Mitzvot. But if he does not intend to keep the Mitzvot, then he is as one who has not engaged in Torah, and the necessity of idol-worship is not removed from him.

It is even more so with the uneducated, who are compared to beasts. The text clarifies about them, “Cursed be he who sleeps with any beast.” From them the necessity to engage in idol-worship is certainly not cancelled.

67) It is written, “As for man, his days are as hay; as a bud of the field, so he buds.” And it is written about Adam, “I was a youth, now I am old,” and afterward it is written, “Will return to the days of his youth.” It is like a tree whose old branches were cut off from it, and they re-grew from its roots as before, since people die old, then return and reincarnate to this world as children. It is as we learn, that the Creator renews the work of creation each day and always, for a thousand die each day, and a thousand are renewed each day, reincarnating in the world.

And Wine Makes Man's Heart Glad ... The Stork, Her Home Is Fir Trees68) It is written, “And wine makes man’s heart glad.” This is the wine of Torah, for wine is the same number as Sod [secret] (seventy [in Gematria]). As the wine must be concealed and sealed so it is not poured into idol-worship, so is the Torah: it must be concealed and sealed, and all her secrets are poured out only to those who fear Him.

It is with good reason that several Mitzvot are carried out with wine, and that we bless the Creator on it. Wine has two colors, white and red, Din and Rachamim. This Bet, which is an addition to the wine, for in the words “with wine,” there is an added letter Bet, which implies Din and Rachamim. It is like the lily, in which there is white and red, white from the right, Hesed, and red from the left, Gevura.

69) “And wine makes man's heart glad, making the face brighter than oil.” What is “man’s heart”? It should have written “man’s heart” [without an added Bet in “heart”]. However, there is a heart [with one Bet] that is given to the heart [with a double Bet]. These are:

The thirty-two Elokim in the work of creation, where that heart is Bina.

A heart, where the letter Bet is the Bet of Beresheet, and the letter Lamed from the verse, “Before the eyes of all of Israel.” The Bet at the beginning of the Torah with the Lamed at the end of the Torah, the letters Lev [heart, Lamed-Bet], which is the heart of Malchut.

This is why it is written, “man’s heart,” for the wine, illumination of Hochma, appears and rejoices the heart, Bina, and the heart, Malchut, from which a man receives.

Two times Lev in Gematria is sixty-four, lacking eight for AB, which is “concluded” in Gematria. The name AB implied in the word, “concluded,” is the name of illumination of Hochma, which must be implied in these Lev, Lev. These are the seven days of creation themselves, which illuminate thirty-two Elokim, connected with the number sixty-four.

What is the eighth, since one is still missing for AB? The seven days of creation—along with the verse, “This is the book of the generations of Adam,” which is also regarded as the day of the work of creation—is AB, the same number [in Gematria] as “in wine” (seventy-two), illumination of Hochma.

70) What is, “Making the face brighter than oil”? These are the twelve faces:

Four faces of a lion, Michael, Hesed. They are the four letters of HaVaYaH, where Yod Vav are punctuated with Segol.

Four faces of the ox, Gabriel, Gevura, four letters of HaVaYaH, Yod Vav punctuated with Patach.

Four faces of the eagle, Nuriel, the four letters HaVaYaH, Yod that is punctuated with Hirik, Vav that is punctuated with Shvah.

They are appointed under the three Sefirot of ZA, Hesed, fear, truth, HGT. These are degrees of the three patriarchs, Abraham, Isaac, and Jacob, and we learn that the patriarchs are the Merkava. The lights of the twelve faces add up to Yod-Bet-Kof (112), since they are “king,” “was king,” “will be king,” HaVaYaH EKYEH ADNI, where these three names are Yod-Bet-Kof, 112 in Gematria.

Unification, Blessing, Kedusha, Yod-Bet-Kof, are the three names EKYEH, HaVaYaH, ADNI. They are “The Lord [HaVaYaH] is king, the Lord was king, the Lord will be king forever and ever.”

In the first, “The Lord is king,” “King” [Melech] is punctuated with two Segolim [pl. of Segol]. Its HaVaYaH is also punctuated with two Segolim, one under the Yod, and one under the Vav. This is Hesed, the four faces of a lion, Angel Michael who is appointed under the degree of Abraham, who is Hesed. He is blessing, HaVaYaH that is ZA.

The second “The Lord was king,” the “was king” and its “Lord” [HaVaYaH] are punctuated with two Patachim [pl. of Patach], Yod Vav punctuated with Patach. It is Gevura, the four faces of an ox, Angel Gabriel, appointed under the degree of Isaac, who is Gevura. It is the name EKYEH, Bina, since the left line extends from the disclosure of the left in Bina, hence it is a unification, since Bina unifies ZA, blessing, and Malchut, Kedusha.

The third “The Lord will be king” is punctuated with Hirik, Shvah, Holam. However, his HaVaYaH is only punctuated with Hirik under the Yod, and the punctuation of Shvah under the Vav, since only the males are punctuated—the letters Yod-Vav—and not the females,

which are the letters Hey-Hey. He is Tifferet, the four faces of an eagle, Angel Nuriel, appointed under the degree of Jacob, and he is Kedusha, ADNI.

The lights of twelve faces add up to Yod-Bet-Kof, since they are the three names EKYEH HaVaYaH ADNI, which is Yod-Bet-Kof in Gematria.

71) Why would Nadav and Avihu incarnate in Pinhas? Had Pinhas not been in the world when they died, and came to the world later, and they incarnated in him and he complemented their place, it would have been fine. But Pinhas was in the world when Nadav and Avihu died, and his soul already existed in him, so how did they incarnate in him?

72) When Nadav and Avihu departed from the world, they were not covered under the wings of the holy rock, Malchut, since it is written, “And they did not have sons.” They diminished the image of the king not keeping the Mitzva to multiply and establish sons in the image of God. For this reason they were not worthy of serving in the great priesthood.

73) When Pinhas was jealous for the holy covenant he entered among the masses, raising the adulterers on the spear before the eyes of all of Israel. When he saw the tribe of Shimon coming to him with several crowds, Pinhas’ soul fled with fear.

At that time, two souls that were naked, without correction—the souls of Nadav and Avihu—approached Pinhas’ soul and were included with her. Afterward his soul returned to him included, a spirit that is included with two spirits, and they held him. This is when he gained the place of Nadav and Avihu to be a priest, for which he was previously unfit.

74) This is why it is written, “Remember please who is the innocent who perished, and where the upright were destroyed.” “Who is the innocent who perished” was said about Pinhas, who was not lost at that time and did not lose his spirit when it fled from him. “And where the upright were destroyed” are the sons of Aaron, Nadav and Avihu, who returned to the world by incarnating in Pinhas, and what they lost in their lives was corrected for them: the correction of the covenant.

This is why it is written about Pinhas, “son,” “son,” twice: Pinhas, son of Elazar, son of Aaron the priest,” indicating the two souls that incarnated in him, who are the sons of Aaron.

75) Before this portion it is written, “And the Lord said to Moses, ‘Take all the chiefs of the people, and execute them unto the Lord in the face of the sun.” Is it about killing at night or killing on a cloudy day that the text warns that he should kill them “in the face of the sun?” Rather, “in the face of the sun” means that their death should be in public, just as they had sinned in public.

76) We learn from this that at the same degree at which a person sins before the Creator, to that same degree he should make the correction in his soul. They sinned in the holy covenant, called “sun.” This is why their Din and correction are in the face of the sun, the covenant, and not elsewhere. Thus, a person must correct himself only in the same place toward which he sinned. One who does not make a correction here, in the place where he sinned, has no proper correction for the world.

77) It is written, “The trees of the Lord have their fill, the cedars of Lebanon, which He has planted.” It was written above, “And wine makes man’s heart glad.” How are the two matters connected? It is written, “grows hay for the beast, and grass for the work of man, to bring

forth bread out of the earth.” Is the merit of a beast that has hay is what David came to say in the holy spirit?

Rather, “grows hay” are the 60,000 ten thousand angels, messengers, who were created on the second day of the work of creation, and all are blazing fire. They are hay because they grow in the world as this hay, and each day they are cut off, then grow as before.

78) This is why it is written, “grows hay for the beast,” which is Malchut, HaVaYaH filled with the letters Hey, which is fifty-two in Gematria, as the number of “beast.” It is written, “A righteous,” Yesod, “knows the soul of his beast,” Malchut. A thousand mountains are raised for her, to Malchut, each and every day. Each and every mountain is 600,000 angels, who are called “hay,” and Malchut eats them.

79) “And grass for the work of man.” These are the souls of the righteous that man [Adam], ZA, who rides and governs the beast, Malchut, eats and brings them inside of him. The souls of the righteous rise and mingle with ZA in order to unite ZA and Malchut together. Thanks to them, the whole world is nourished from Adam, ZA, for they cause his Zivug with Malchut, and impart the food to Malchut, who imparts to the whole world.

It is written, “And upon the likeness of the throne was a likeness as the appearance of a man.” This is why it is written, “For the work of man,” with the “the,” as it is that known one, ZA. “To bring forth bread out of the earth,” to bring forth nourishments to the world from the holy land, Malchut.

80) “And wine makes man’s heart glad.” “And wine” is old wine that extends from above. The illumination of Hochma that extends from Bina. Enoch is that boy who reaches old age then returns to being a youth, as before. It is Matat, the minister of the world, who says, “I was a boy, now I am old. He runs and returns. When he runs, to receive Hochma, he is old. When he returns he is a youth. This is why it is written about him, “A man’s days are as hay.” He is like hay that is cut and grows once more. When he becomes a youth once more, his GAR are cut off. But afterward he returns and reaches old age, and he grows once more, and so on and so forth.

81) “Making the face brighter than oil.” Face means the face called “big face” and “small face.” Complete GAR de ZON are the big face, and GAR de VAK de ZON are the small face. “Than oil” means than the extension of the next world, Bina, from whom comes the oil, and the Gadlut of the high and holy one.

“And bread sustains man's heart.” Bread is when the sky, NH, impart and grind MAN only for the righteous to eat, meaning Yesod and Malchut, called Tzadik and Tzedek. They receive the MAN that NH grind for them and from there it extends to several hosts, called “man’s heart.” It all comes from the upper extension, from Bina.

82) “The trees of the Lord have their fill.” These are high, inner trees, ZA and Malchut. “The cedars of Lebanon, which He has planted,” since ZA and Malchut were uprooted from their place, and the Creator, the Emanator, planted them instead of Bina.

What is the difference between the “trees of the Lord” and the “cedars of Lebanon”? The trees of the Lord are the tree of life, ZA, and the tree of knowledge of good and evil, Malchut. The cedars of Lebanon are the fifty gates of Bina that He planted in ZON, which are called “five hundred years,” for they are five Sefirot de Bina, HGT NH, to which ZON rise and

clothe. From the perspective of ZA, whose digits are tens, they are fifty, and from the perspective of Bina, whose digits are hundreds, they are five hundred years.

83) “Where the birds nest; the Stork, her home is fir trees.” The souls of the righteous nest under the shade of ZA and Malchut, and all the hosts of holy ones are nursed from there.

A stork is Malchut, the daughter of Abraham the patriarch, who was called Hassid [pious], doing Hesed with all the people of the world. This is why Malchut is called Hassidah [stork, feminine form of Hassid]. “Her home is fir trees” means she is sitting between the arms of the world, HG de ZA, which become to her as HB, Roshim [heads]. This is why it is written, BeRoshim [fir trees, but also “in Roshim”], meaning her home is in the Roshim.

A Spirit Passes through Him and He Is Gone84) It is written, “Man, his days are as hay; as a bud of the field, so he buds. A spirit passes through him and he is gone; he is out of place. The grace of the Lord is over those who fear Him from everlasting to everlasting.” “Man, his days are as hay; as a bud of the field.” This is the known field, Malchut. “So he buds,” meaning he is renewed and seemingly returns to the beginning.

85) “A spirit passes through him and he is gone.” This is a high, concealed, and holy spirit, which is more concealed than all. It is the spirit of Bina, which includes Matat. And then, “and he is gone.” This is Enoch, of whom it is written, “And he is gone,” because God took him. This is the upper God [Elokim], Bina, the upper spirit, a concealed and hidden spirit.

“He is out of place,” since the small spirit of Matat is included in the upper spirit of Bina. “And the grace of the Lord is from everlasting to everlasting,” meaning that the high priest, Hesed, admits him into the Holy of Holies. He takes him and begets him as before, and renews his youth like an eagle, returning to being a youth.

The angels are parts of Malchut. As Malchut contains two states, where in the first state she receives from Bina, and in the second state she receives from ZA, likewise, the same two states exist in Matat:

1) Receiving from Bina. At that time the spirit of Bina descends on him and he is included in it as a candle in a torch, and he is gone.

2) Afterward he comes to a state where he is born again from Malchut.

In the state where he receives from Bina he is regarded as old, GAR. In the state where he receives from ZA and Malchut he is called a “youth,” VAK, and they return on him.

“A spirit passes through him and he is gone.” This is a high, concealed, and holy spirit that is more concealed than all, the spirit of Bina, which includes Matat. It is so in a state where he receives from Bina. And then, “And he is gone; he is out of place,” since the small spirit of Matat is cancelled in the upper spirit of Bina as a candle before a torch.

“The grace of the Lord is over those who fear Him from everlasting to everlasting.” This is in a state where he receives from ZA. The high priest, Hesed de ZA, lets him into the Holy of Holies, to Yesod de Malchut, and takes him and begets him as in the beginning, where he is rebuilt as he was before he came to the first state. He returns to being a youth, meaning he returns to being VAK again.

86) “A spirit passes through him and he is gone.” “Gone” means wrath [the words are spelt the same], which is “wrath, and indignation, and trouble.” It is one of those evil angels called Avarah [wrath]. The verse relates to one who has died without children, who was incarnated.

87) In order for the supervisors to not recognize the childless dead he must change his place, change the name, and change the act. It is as with Abraham, of whom it is written, “Go forth from your country and from your kindred,” a change of place. “And your name shall no more be called Abram, and your name shall be Abraham.” This is the change of name. And there is also the change of act, where he changed from the bad deeds he did at first, to doing good deeds. This is the allegory of the spirit of the childless dead.

The Creator acts similarly to man when He expels him from that world because he died childless, and He brings him in an incarnation to this world, in the son that was born from the levirate marriage of his wife.

88) And because he changes his face when He expels him from the upper world, it is written, “A spirit passes through him,” related to one of those evil angels, whose name is Avarah. When he sees that he is changed, when he meets him, and the rest of the saboteurs ask about him, “Is he your harm-doer?” He replies to them and says, “And he is gone,” because he does not know him, as it is written, “He changes his face and You will send him away.”

89) When he was expelled from his place and was planted elsewhere, once he came in a body in this world, it is written about him, “he is out of place,” since “He shall take other dust and shall plaster the house,” meaning he took another body, from another dust, and the body is called a “house.”

It is as it is written, “And he shall break down the house, its stones, and its timbers.” These are bones, tendons, and flesh that were in him before, and returned to being dust. It is written about it, “A serpent, dust is its bread.” That dust, which was made of the body of the dead, is regarded as a serpent because it was infected with it. Hence, afterward it is written, “And he shall take other dust and shall plaster the house,” building for himself bones and tendons, and is renovated like an old house that is made new, and it is renovated indeed.

90) And the words, “He is out of place,” are written about his spirit, for his small spirit is included in the upper spirit. His small spirit, which was blemished because he did not have children, has now been included—through the incarnation—in a complete spirit of the child that was born from the levirate marriage of his wife, who is fit to bear children.

It can be likened to a tree that does not bear fruit. Its branches are taken and grafted unto branches of another, higher tree, which does bear fruit. They mingle with each other and they, too, bear fruit. At that time it is written about it, “He is out of place,” since the first, flawed, spirit, even its place is unrecognized.

91) Likewise, a man who dwells in a city where there are bad people, and cannot keep the Mitzvot of the Torah, and does not succeed in the Torah, changes his place, uproots himself from there, and strikes root in a place where good people with Torah and with Mitzvot dwell. The Torah is called “a tree,” as it is written, “It is a tree of life for they who hold it.” Also, man is a tree, as it is written, “For man is the tree of the field.” The Mitzvot in the Torah are as fruits, and it is written about it, “Only the trees of which you know that they are not trees for food, them you should destroy and cut down,” destroy from this world and cut down from the next world. This is why he must uproot himself from that place where there are wicked,

for he will not be able to succeed in Torah and Mitzvot there. He should plant himself elsewhere, among righteous, and he will succeed in Torah and Mitzvot.

92) A man without children is called “barren,” and his wife is called “barren.” Likewise, Torah without Mitzvot is called “barren.” For this reason, it is not the learning that is most important, but the act.

Why the Righteous Is Caught for the Iniquity of the Generation93) It is more convenient for the Sitra Achra to control the righteous more than anyone, for then he does not regard the whole world. How do we know that he regards controlling the righteous more than controlling the entire world? From Job, because the Creator saw that the generation deserved to be annihilated, and Satan came to slander, so the Creator told him, “Have you noticed My servant Job?” There was no one like him in the whole earth by whom to save the generation.

There is an allegory about a shepherd that a wolf came to prey on his flock and destroy them. What did that shepherd, who was wise, do? He gave him a strong lamb, fatter and bigger than all of them, the one who led everyone. By his desire to control that good lamb, the wolf left everyone else. What did that shepherd do? While the wolf was busy with that lamb, the shepherd fled with the flock and put them in their place, then returned to the lamb and saved him from the wolf.

94) So does the Creator do with the generation. He places the righteous in the hands of the slanderer in order to save the generation through him. If the righteous is as strong as Jacob, it is said about him, “And a man wrestled with him.” It is even more so when he defeats the slanderer until he says, “Let me go.”

Happy is that righteous who is strong to endure suffering, and especially one who defeats his slanderer—who has cast his governance over the whole generation—through the suffering. It is regarded for him as though he saved them, and the Creator makes him their shepherd instead of the slanderer. This is why Moses was rewarded with being Israel’s shepherd. Moreover, He enthroned him over them in the next world because he saved them so they would not be lost from the next world, as he led them with Torah and good deeds.

95) Moses said, “Why has the right arm been afflicted?” It is the conduct of all healers to draw blood from the right arm first, but the left arm is closer to the heart, so why is blood not drawn from it? That is, he is asking, “Why do we see that one righteous is afflicted and the other is not?” It is because the Creator does not wish to afflict more, for one righteous is enough. If the illness is hard on the organs of the body, blood is drawn from the left arm, too, meaning that then other righteous are afflicted, too.

96) If the two of them had not been at the same time, fine. But there is a righteous here and there is a righteous here; one has illnesses and afflictions, and one has Hesed. If the illness is grave, meaning the iniquities of the generation, why would He not draw blood from two righteous, two arms, to heal all the organs of the body, the whole generation? And if the illness is not hard on all the organs, why does he draw more from the right than from the left?

97) Indeed, the body and the two arms correspond to the patriarchs. The head corresponds to Adam HaRishon. The right arm corresponds to Abraham, the left arm corresponds to Isaac, and the body corresponds to Jacob. Inside the body, the liver is on the right, and the spleen is

on the left, the two Klipot of Esau and Ishmael. The heart is Jacob, between them. The lobes of the lung and the kidneys correspond to Abraham and Isaac. The lung is water, implying Hesed, since the lung draws all kinds of drinks. The kidneys are fire, cooking the seed that descends from the brain.

Each generation has the level of Adam as a whole, corresponding to the spiritual level of above. It regards the heads of the generation, who are drawn from Adam HaRishon, GAR. The rest of the righteous are extended from the patriarchs. Some of them extend from Abraham, Hesed, called “the right arm,” who is the lung inside the body. Some of them extend from Isaac, Gevura, called “the left arm,” who is the kidneys inside the body. Some of them extend from Jacob, who is the body, including the two arms, and who is the heart, inside the body. Esau is the liver, which is all blood, and the spleen is Ishmael. They are the heads of the nations on the right and on the left. But why was the order reversed—that Esau is on the right and Ishmael is on the left?

98) Because Abraham is water, Hesed, if his seed blemishes Hesed, he places his seed in exile in Edom, which is waste of the Gevura from the left. There they suffer their punishment because they are the opposite of their quality. For this reason, the liver, as well as the gall-bladder in the liver are at Abraham’s right, to the right of the body. This sword, which is Malchut of the Klipa of Esau, is bitter [Marah means both “bitter” and “gall”], of which it is written, “Her end is as bitter as wormwood.”

If the iniquities proliferate in Abraham’s children, who extend from the side of Hesed, which are placed in the exile of Edom, and the illness troubles them from the side of the liver, blood must be drawn from the right arm, from the righteous who extend from the side of Hesed, and not from those who extend from the side of Gevura. It is so because the flaw is in those who extend from Hesed, and one whose funds have been taken, it is as though his blood was spilled, for he remains poor, and a poor is as good as dead.

99) If the iniquities proliferate from the side of Isaac’s children, and those who extend from him blemish the quality of Gevura, they are placed in exile among Ishmael, the Klipa of the right, the opposite of the quality of Isaac’s children, so as to increase their punishment.

The illness is troubling from the side of the spleen, on the left of the body, which governs Isaac’s children, who blemished the quality of the left. Hence, blood must be drawn from the left arm, from righteous who extend from the side of Gevura, but only that, since those who extend from Abraham, the right arm, were not flawed, but rather those who extend from Isaac, the left arm.

100) If the iniquities proliferate in Jacob’s children, and those who extend from him blemish his quality, which includes both sides, HG, and are scattered in exile among the children of Esau and Ishmael—in the Klipot of the right and the left—the illness troubles the whole body, which is regarded as Jacob. Then blood must be drawn from both arms.

If all three who extend from Jacob, Isaac, and Abraham are ill together, having all blemished their roots, the illness goes up to the head, and the veins in the head must be drawn out. These three righteous, who extend from Abraham, Isaac, and Jacob became a Merkava for Adam HaRishon and the patriarchs, and in them one strengthens to endure suffering and protect the generation to the four directions of the world.

101) Woe to a generation that causes the patriarchs and Adam, and the righteous between them to be struck. There is no difference between those righteous and the patriarchs and Adam HaRishon, since those righteous are their souls, which extend from them. And their stress, sorrow, and grief reach the patriarchs and Adam HaRishon.

Like the sea, if those streams that come out of it return to it murky and dirty, the sea takes their murkiness and dirt. And because the power of the sea is strong, it does not tolerate their filth and throws it out, and the streams remain clear and pure of that dirt.

102) Like a mother cleansing the dirt from her little children, the patriarchs purify the iniquities and dirt from their children, Israel, while among them there are righteous in their deeds who are strong enough to endure the suffering for the generation. At that time there is no difference between them and the patriarchs. They purify the iniquities of the generation like the patriarchs.

Everyone came and blessed Moses. They said to him, “Sinai, Sinai, from whose mouth and the Creator and His Shechina speak, who can stand up to him in anything? Happy are we that we have been rewarded with renewing that first connection in you, to illuminate the Shechina in exile.”

103) He told them: “Do not give the Creator rest in the Torah until He pours upon us the spirit of holiness.”

It is forbidden to use Matat, the minister of the face, except for Moses, since his letters are implied in the name, Moses, for the initials of Matat, the Minister of the Face are Moses [in Hebrew].

The Pulse of the Sick One in Exile in Edom104) Now we need a healer, to know to what degree has the pulse of the sick, Israel, risen in the exile in Edom. It is written about it, “For I am love sick.” Several healers have gathered around him to know in these beatings the end of his illness, but there was none among them who recognized them because not every healer is proficient enough to know them. There is a pulse [sound of the Shofar] of Tekiah [slightly longer than Shevarim or Teruah], Teruah [nine very short notes divided into three note sequences], Shevarim [three connected short sounds], Tekiah; Tekiah, Shevarim, Tekiah; Tekiah, Teruah, Tekiah; which the prophet said about them, “As the pregnant woman approaching labor, she writhes and cries out in her pangs.”

105) All ten Shofars, Tekiah-Shevarim-Teruah-Tekiah, Tekiah-Shevarim-Tekiah, Tekiah-Teruah-Tekiah are included in three, which are the sign KeSheR [connection], Tekiah-Shevarim-Teruah, since there are only these three changes of voices in them.

Tekiah shows the length of the exile. Shevarim indicate the nearness of the exile, and in Teruah, redemption will come. The sounds of the Teruah indicate pressure after pressure where there is no gap between one and the other. Indeed, because the rest of the nations make the exile hard on Israel, their pressure brings redemption closer. Similarly, through the fast pace of the pulse, one at a time, man’s soul comes out because there is no gap between them.

106) Tekiah-Shevarim-Teruah-Tekiah, Tekiah-Shevarim-Tekiah, Tekiah-Teruah-Tekiah are the pulses of the exile. They make the connection, Tekiah-Shevarim-Teruah, by which the falsehood disappears from the world, since KeSheR [connection], has the letters of SheKeR [lie], in which is the oath, “The Lord will have war with Amalek.” Through the pulses,

implied in the Tekiah-Shevarim-Teruah-Tekiah, Tekiah-Shevarim-Tekiah, Tekiah-Teruah-Tekiah, redemption will come.

At that time, a simple song will awaken in the world, and double, triple, and quadruple, where the letters of the name HaVaYaH rise and connect—first the Yod, then Yod-Hey, then Yod-Hey-Vav, and finally HaVaYaH. Yod is a simple song; Yod-Hey is a double; Yod-Hey-Vav is a triple; and Yod-Hey Vav-Hey is a quadruple. Together they are AB in Gematria (72), meaning that at the time of redemption, the name AB will awaken.

At that time, “Therefore, the righteous will see it and rejoice” will come true. “Therefore” in Gematria is AB with an added Vav, indicating the sixth millennium. Its predecessor is Kof-Ayin-Bet (172). The Temple was ruined, meaning the making sooner, that he made the ruin sooner, 172 years prior to the fifth millennium. Its delay past the fifth millennium will be until the completion of Reish-Ayin-Bet (272) to the sixth millennium, since 1,200 should be the time of the exile, so the verse, “The thousand is for you, Solomon, and two-hundred to the keepers of its fruit,” will come true. With the disclosure of the name AB they are 1272.

These 172 years that preceded the fifth millennium could be counted in the 1272, and could be excluded from the count, meaning until the completion of Reish-Ayin-Bet [272]. Then it will be Erev [“evening,” the same letters as Reish-Ayin-Bet (272)]. It is written about it, “In the evening, and you shall know that the Lord has brought you out of the land of Egypt.” And also, “For your servant became a guarantee for the lad.” Know that all these ends presented in The Zohar are awakenings from above, which will be primarily at that time, to redeem Israel. However, the matter certainly depends on repentance.

108) When the wicked multiply in the world and there is Din in the world, the righteous among them are stricken for them, since the holy and the righteous are caught for the iniquities of the generation. Why? Is it because they are not rebuking the world for their actions? But there are several who chastise and they do not receive from them, and the righteous surrender before them, and they are not heeded. This is why they are caught for the iniquity of the generation.

And if the righteous are caught and die because there is no protector on the world, so that the wicked will persist thanks to them, then the righteous will not die and will not be caught for the iniquities of the wicked? And if the wicked are lost, it is the joy of the righteous, as it is written, “And when the wicked perish, there is joy.”

109) The righteous are indeed caught for the iniquities of the generation. The righteous are caught by illnesses or afflictions to atone for the iniquities of the world, for then all the iniquities of the generation are pardoned, by which the side of Kedusha rises and the Sitra Achra surrenders.

How do we know that? From all the organs of the body. When all the organs are in trouble, and a great illness lies upon them, they need to strike one organ so that all will be healed. And which organ is struck? The arm. The arm is struck, blood is drawn from it, and then there is healing to all the organs of the body.

110) So are people—they are organs with one another. When the Creator wishes to give healing to the world, He strikes a righteous one among them with diseases and afflictions, and thanks to him He gives healing to all. How do we know it? It is written, “And he was wounded because of our transgressions, oppressed because of our iniquities ... and by his

bruising we are healed.” “His bruising” means bloodletting, as one lets out blood from an arm, for by that bruise we are healed; it is healing for us, to all the organs of the body.

111) He never strikes the righteous, except to heal a generation and to atone for their iniquities, for it is the most convenient for the Sitra Achra when the Din [judgment] rules over the righteous, for then he does not mind the world and does not notice them for all his delight from ruling over the righteous. And that righteous, who is tormented for the generation, is rewarded with high governance in this world and in the next world. And if there is a righteous who is happy, it is because the Creator is not concerned with atoning for the world.

112) If the two righteous—the one who is righteous and suffers, and the other who is righteous and happy—were not at the same time, it would be fine. This is because a righteous is happy because the Creator is not mindful of atoning for the world, and a righteous is suffering because the Creator is mindful of atoning for the world. However, what if there are two righteous at the same time, one with illnesses and afflictions, and the other with all the good that the world offers?

One or two righteous are enough to atone for the generation. The Creator does not need to strike all of them, just as it is enough to draw blood from just one arm to heal all the organs in the body. Here, too, one righteous is enough.

113) But if the disease has attacked all the organs, blood must be drawn from both arms. Thus, if harsh iniquities have multiplied in the world, all the righteous are stricken, to give healing to the entire generation. But when they are not so many, only one righteous is stricken and the rest of the righteous are at peace, since the world does not need for all of them to be stricken. And if the people are healed, the righteous are healed, as well.

Sometimes the righteous are afflicted all the days of their lives, to protect the generation when the iniquities are very harsh. When the righteous die, everything is healed and atoned.

All the Nations Do Not Move; Only Israel114) Why is it that all the nations in the world do not move except for Israel: when they engage in Torah they move to and fro without having learned it from anyone in the world, and they cannot stand still.

115) People do not know and do not notice. Woe to people who walk as beasts of the field, without intelligence. This matter differs between the holy souls of Israel and the souls of the rest, idol worshipping nations. The souls of Israel were cut off from the burning holy candle, Malchut, as it is written, “The Lord’s candle is man’s soul.” When that candle is lit by the upper Torah, ZA, the light does not rest on it even for a minute, as it is written, “O God, do not remain quiet,” written about Malchut.

It is written similarly about the souls, which mention the Creator, “Do not be quiet,” meaning you have no quiet. Because the light of the candle grips to the wick, that light never rests. Rather, the light moves to and fro and never rests.

116) Likewise are Israel, whose souls are from that same candlelight, Malchut. When he says one word of Torah, the light burns and they cannot be still. Rather, they move to and fro and to all the sides, like candlelight, for it is written, “The Lord’s candle is man’s soul.”

117) It is written, “You are men.” It means that you are called “men” and the nations of the world are not called “men.” The souls of the idol worshipping nations are from quenched straw, without any light on them. For this reason, they are quiet and do not move, since they have no Torah and are not lit up by it, and no light is in them. For this reason, they are standing as wood inside the fire, burning without the light that is on them, hence they are still and without any light.

Let Israel Rejoice in Those who Make Him118) It is written, “Sing to the Lord a new song, His praise from the edges of the earth.” Oh how Israel are loved by the Creator. Their joy and their praises are only about Him, for any joy of Israel in which they do not include the Creator is not joy. And SAM and all his company are destined to slander that joy and remain in sorrow and weeping, and the Creator does not partake in that sorrow.

119) But one who includes the Creator and His Shechina in one’s joy, should a slanderer come to that joy, the Creator and His Shechina will partake in that sorrow. It is written about it, “In all their affliction He was afflicted.” In what? It is because it is written, “I will be with him in trouble.”

120) How do we know that Israel should include the Creator and His Shechina in their joy? Because it is written, “Let Israel rejoice in those who make him.” This means that the joy of Israel is only in those who make him. But should it not have been written, “In He who makes him”? However, they are the Creator and His Shechina, and his father and mother. For although they died, the Creator uproots them from the Garden of Eden and brings them with Him to that joy to partake in the joy with the Creator and His Shechina.

Three Craftsmen: Heaven, Earth, and Water121) “Let Israel rejoice in those who make him.” Those who make him are the Creator and his father and mother. Because the man was made with the participation of man, his wife, and the Creator, it is written about it, “Let us make man,” in partnership with his father and mother.

The Creator has made three craftsmen from which to elicit the world: heaven, earth, and water. Each of them served one day, then returned to serving one day each, as before.

122) In the first day, the heaven executed his craftsmanship, as it is written, “And God said, ‘Let there be light,’ and there was light.” In the second day, the water executed their craftsmanship, as it is written, “And God said, ‘Let there be a firmament in the midst of the water, and let it divide between water and water.’” Half the water went up, and half the water remained below. Had the water not divided, the world would not exist. In the third day, the earth elicited as she was commanded, as it is written, “And God said, ‘Let the earth put forth grass, herb.’” It is also written, “And the earth brought forth grass.”

123) Thus far each craftsman of those three craftsmen executed their crafts and did as they were commanded. Three others remained in the work of creation. On the fourth day, the first craftsman, heaven, was commanded to execute his craft, as it is written, “And God said, ‘Let there be lights in the firmament of the heaven.’” On the fifth day, the water executed, meaning the second craftsman, as it is written, “And God said, ‘Let the water swarm with

swarms of living creatures.’” On the sixth day, the earth did her craft, as it is written, “And God said, ‘Let the earth bring forth the living creature after its kind.’”

124) When these three craftsmen completed their work, the Creator said to them, “I have one craft to do, and this is man. Join together and I am with you; we will make man. The body is yours, and I will partake with you in giving the soul, and we will make man.” As there were three craftsmen who partook in the work of creation in the beginning, so was it later in the creation of man.

The father is the one in whom he made the work of heaven, and the work of the water is where the whiteness in man is from. And the woman, who is the third craftsman, is like the earth, from which the redness in the newborn comes. The soul is from the Creator, who partook with them. It is written about it, “in those who make him,” the Creator, his father, and his mother.

125) Although his father and mother passed away from this world, man’s joy is in all the participants, for when a man includes the Creator in his joy, the Creator comes to the Garden of Eden and takes his father and mother from there, His partners. He brings them with Him to that joy, and all are in there. People do not know, but in a man’s plight, the Creator is with him alone; He does not let his father and mother know, as it is written, “In my distress I called upon the Lord, and cried unto my God.”

Three Participants: the Creator, His Father, and His Mother126) The Creator said, “I and My Shechina participate in the soul, and his father and mother participate in the body.” His father sows the whiteness in the newborn, the whiteness in the eyes, the bones, the tendons, and the brain. The woman gives the black in the eye, the hair, the flesh, and the skin. The heaven and earth and all their hosts also partook in man’s creation. The angels partook in him because from them come the good inclination and the evil inclination, from both of which man will be made. The sun and the moon partook in him to illuminate for him in the day and in the night. Animals, beasts, fowl, and fish partook in him—to be sustained by them. All the trees and the seeds of the earth partook in him, to sustain him.

127) What does the Creator do? He uproots his father and his mother from the Garden of Eden and brings them with Him, so they are with him in the joy of their sons. It is likewise at the time of redemption, as there is no joy as the joy of redemption, as it is written about it, “Let the heaven be glad, and let the earth rejoice; and let them say among the nations: ‘The Lord reigns.’ ...Then shall all the trees of the wood sing for joy before the Lord, for He has come to judge the earth.” That is, at that time the Creator brings the fathers and mothers of Israel to be in their joy.

Behold, I Give Him My Covenant of Peace128) Rabbi Yosi said, “In this place, I saw Rabbi Pinhas son of Yair. One day he was standing in this place and was saying this: ‘Pinhas, son of Elazar, son of Aaron the priest.’” Pinhas is written with a small Yod. Why?

129) It is because there are two alphabets. There is an alphabet of big letters, and there is an alphabet of small letters. The big letters are in the next world, Bina. The small letters are in

this world, Malchut. This is why a small Yod is a token of the holy covenant, Malchut. Because Pinhas was jealous for this covenant, a small Yod was added to it, that covenant, Malchut.

130) At that time, the Creator said, “What should I do with Moses?” This covenant is from Moses. And the bride, Malchut, is his. It is inappropriate to give her, Malchut, to another, without Moses’ awareness and consent. He said to Moses: “Moses, Pinhas, son of Elazar, son of Aaron the priest.”

Moses said to Him: “Lord of the world, what is He?” The Creator said to him, “You have given up your soul for Israel several times so they would not be eradicated from the world, and he, Pinhas, subsided my wrath at Israel.” Moses said, “What is it You want from me, for everything is Yours? If you want to install Malchut on him, who will tell You what to do?”

131) The Creator said to Moses: “Everything is yours. Tell Pinhas that My Shechina will be inside of him.” Moses said, “Malchut will be in him wholeheartedly.” The Creator said, “You will say it with your mouth and you will raise your voice, that you are giving him the Shechina willingly, wholeheartedly, as it is written, ‘Therefore say,’ willingly, ‘Behold, I give him My covenant of peace.’”

Moses would say, “Behold, I give him My covenant of peace.” If it related to the Creator, he should have said, “Therefore say to him, ‘Behold, I give him My covenant of peace.’” But this is not written, but rather, “Therefore, say,” and it is not written, “to him.” This means that the command was for Moses to say it.

It is not that the Shechina moved from Moses and was given to Pinhas. Rather, it is like a candle from which to light: one gives and delights, and the other does not become deficient.

132) They heard a voice saying, “Make room for Rabbi Pinhas, son of Yair, who is with you.” In any place where the righteous renewed words of Torah, when he is in this world, he visits this place and comes to it. It is even more so when other righteous are in it, to renew in that place and say words of Torah.

Similarly, Rabbi Pinhas son of Yair came to visit his place and found those righteous renewing words of Torah, and that thing was renewed as before, before Rabbi Pinhas son of Yair.

133) Rabbi Aba said, “That thing of Rabbi Pinhas son of Yair is good, for it is not written, ‘Therefore behold, I am giving.’ Rather, it is written, ‘Therefore say, ‘Behold, I am giving him.’’ This means that He commanded Moses to tell him. But was this matter concealed by you from that pious one and you did not speak until now? Happy are we for we have been privileged with being here with the help of the holy shadow.

Whatsoever You Find that You Can Do by Your Hand, That Do134) It is written, “Whatever you find that you can do by your hand, that do.” How good it is for a person to exert to do his Master’s will while the candle is lit and is present over his head, since the light of the candle is a power that is over him. It is written about it, “Let the power of the Lord grow,” the power over the head of the righteous, and all those who engage in their Master’s will, the Shechina. Anyone who answers, “Amen, may His great name be blessed,” with all his might, his sentence of seventy years is torn.

135) He must certainly awaken all his organs with great force to the work of the Creator because by the strong awakening that he intensifies, he awakens that high and holy power, Malchut. He rises in holiness and breaks the power and might of the Sitra Achra, as it is written, “Whatever you find that you can do by your hand,” for by your strength you must do your Master’s will.

136) It is written, “For there is no deed or calculation, or knowledge, or wisdom in the netherworld,” since there is an act in this force, the effort to engage in this world, which is called an “act,” the “world of actions,” to complete the end of the thought. A calculation is the world that is dependent on speech, Malchut, called “speech,” since calculation depends on the speech. For this reason, all the Gematriot [pl. of Gematria], times, and impregnations of the world are in the moon, Malchut. Knowledge is VAK, ZA, which are dependent on the thought, and are called “the world of that thought,” Bina. And wisdom is the Hochma on which everything depends, as it is written, “You have made them all in wisdom.”

137) The whole deed, calculation, knowledge, and wisdom are included in that force, which is the Shechina that is on the head of the righteous. This is not so on the side of the netherworld, in the degree of Hell, since anyone who is not exerting in that force in this world, to enter it with deed, calculation, knowledge, and wisdom, will finally enter the netherworld, where there are no deed, calculation, knowledge, or wisdom. The Sitra Achra is the way of the netherworld, as it is written, “Her house is the way to the netherworld.” One who is healed by that holy force, the Sitra Achra—whose house is the netherworld—attacks him.

138) All the people in the world go to the netherworld. But the righteous rise immediately, as it is written, “He brings down to the netherworld and brings up.” The exception is those wicked ones who never contemplated redemption, who descend to the netherworld and never rise up.

Even complete righteous go down there because they take from there several wicked and raise them up. They raise those who contemplated redemption in this world but were unable because they parted from the world. The righteous come down for those wicked ones inside the netherworld, and take them up and raise them from there.

Your Eyes Are Pools in Heshbon139) It is written, “One to one to find the calculation.” The calculation from the Gematriot in the moon, Malchut, at which of her degrees is it? It is written, “Your eyes are pools in Heshbon by the gate of Bat-Rabbim.” These are the eyes of Malchut, Hochma, who is called Eynaim [eyes]. They are dessert, delights, to the upper Hochma extended from above, from Bina. And her eyes fill with the calculation, the periods, and the conceptions, becoming pools that extend from the right to all sides until they visit every calculation and conception of the moon from without, to the externality of Malchut, the stars, and the fortunes, to calculate. This is the gate of Bat-Rabbim, which is the moon, Malchut, from without.

Hochma [wisdom] is called “calculation” and Gematriot. At what degree of Malchut does the calculation appear? There are two states in Malchut:

1. Receiving from the left of Bina without right. At that time she has Hochma without Hassadim, when her Hochma cannot illuminate at all because it is without Hassadim. For this reason, she returns to moving to Bina, to AVI.

2. Then it is as it is written, “And the Lord God built the rib,” meaning that at that time she is built from the right, Hassadim. But then she is unfit once more to receive Hochma from the left. However, because there are the Kelim of the first state in her, her Kelim de Achoraim and externality, the Hochma appears in those Kelim de Achoraim and externality.

Thus, the Panim of Malchut, the structure of the second state that she received through Ibur, is a structure of Hassadim. However, since the first state could not exist before, due to lack of Hassadim, now, because Malchut received plentiful Hassadim in the second state, the Hochma that was in the Kelim of the first state awakens and dresses in those Hassadim and they illuminate in her.

The Eynaim [eyes] of Malchut, Hochma—which is called Eynaim—are dessert, delights for the upper Hochma because the Eynaim of the Nukva were established in the second state to be dainties for the upper Hochma.

Her eyes are filled with the calculation and the periods and the conceptions. The calculation and the periods are Hochma that extends to Malchut in the first state. The conceptions are the structure of Hassadim and Kelim de Panim that extend to her by the Ibur in AVI, as it is written, “And the Lord God built the rib.” The eyes were filled and became pools of lights of Hassadim that emerge from the right of Bina and from ZA.

From these Eynaim emerge the abundance to Hochma, as well as to Hassadim, until they visit every calculation and conception of the moon from outside, until the abundance appears in the Kelim of the outer Malchut, which are the Kelim of the first state. There the Hochma is received from the side of the calculation, and the Hassadim from the side of conceptions, since there is the place of disclosure of the eyes, Hochma.

The words, “Your eyes are pools in Heshbon [calculation],” mean that the abundance of the Eynaim of Malchut is filled with Hassadim, called “pools,” and with Hochma, called “calculation,” to illuminate them “by the gate of Bat-Rabbim,” in the externality of Malchut, in the Kelim of the first state. This is the place of disclosure of the Eynaim de Malchut, and not in the Eynaim themselves, where there are Kelim de Panim.

In the Evening She Went in and In the Morning She Returned140) Certainly, there is no need to take a woman out to be elsewhere until her husband commands and permits her to go. This is why her husband is notified and appeased first, so he will command her and permit her to go to that place. Likewise, the Creator appeased Moses until he permitted Him and said to Him: “You say, ‘Behold, I give him My covenant of peace,’” to be inside Pinhas. But as long as he did not permit her to go there, she did not go.

141) How do we know it? From the righteous of the world, Yesod de ZA, who permitted Malchut to be in the righteous in this world, and she dwells with them as a bride in her adornments. And the righteous of the world sees and delights with it. But she lies between the arms of her husband, which are the right and left lines, HG de ZA, and returns from there to

be with the righteous, and then returns to her husband, as it is written, “In the evening she went in and in the morning she returned.”

In the evening, she goes to her husband, at midnight, when she is in Zivug of the left. In the morning, when she is full of Hassadim from the Zivug of the right, she returns to the righteous of the world. It is all with permission from her husband, ZA.

142) “Behold, I am giving him My covenant,” Malchut. As the righteous above gives, I am giving a gift in order to return the gift. As the righteous above gives in order to return, which is “In the evening she went, and in the morning she returned,” so is Moses.

And thanks to that covenant, Pinhas gained the high priesthood, Hesed. Were Malchut not with him, Pinhas would not connect to the degree of high priesthood, since the covenant is regarded as Malchut when she is always adhered to the upper right, Hesed de ZA. That upper right is destined to build the Temple, which is the covenant, Malchut.

A Third Temple Is Not Written in the Torah143) One day, a sage from the nations came to Rabbi Eliezer and said to him, “Old man, old man, three questions I would like to ask you: One: You say that another Temple will be built for you, but there can only be building twice, a first Temple and a second Temple are written. You do not find a third Temple in the Torah. That which was for you to build had already been built, and there is never more in it, for the writing called them ‘The two houses of Israel.’ Also, it is written about the Second Temple, ‘The glory of that last house will be greater than the first.’

144) “Also, You say that you are closer to the high king than all other nations. One who is close to the king is always happy, without sorrow, fear, or troubles. But you are always afflicted, in trouble, and in more grief than all the people of the world. We, however, no affliction, trouble, or grief come upon us at all. Thus, we are close to the high king and you are far from him, and this is why you have sorrow, troubles, mourning, and grief, which we do not.

145) “And also, you do not eat carcass or none kosher so that you will be healthy and your body will be healthy. We eat whatever we want and we are robust in strength and in health, and all our organs exist. You, who do not eat, are all weak from bad illnesses and are more fatigued than all the other nations. You are a people whom the Creator hates through and through. Old man, old man, tell me nothing for I will not hear you or receive from you.” Rabbi Eliezer raised his eyes, looked at him, and turned him into a pile of bones.

146) When his anger subsided, he turned his head and wept. He said, “O Lord, our Lord, how great is Your name in all the earth.” How strong is the power of the strong and holy name in all the earth, and how lovely are the words of Torah. There is not even a small thing that you will not find in the Torah, and there is not even a small thing that comes in the Torah but did not come from the mouth of the Creator. These words that the wicked asked him, I asked Elijah one day, and he said that in the seminary of the firmament, the words were laid out before the Creator, and so they are.

147) When Israel went out of Egypt, the Creator wanted to make them in the earth such as the holy angels above. He wanted to build for them a holy house and bring it down from the high heaven, and plant Israel in the earth as a holy plant, such as the form of above, as it is written,

“You bring them and plant them in the mountain of Your inheritance.” In what place? In that same place where You, the Lord, has worked, and in none other, as it is written, “The place, O Lord, which You have made for Your dwelling.”

“The place, O Lord, which You have made for Your dwelling” is the First Temple. “The Temple of the Lord, Your hands have established” is the Second Temple. And both are the work of the Creator.

148) When they angered Him in the desert, they died, and the Creator brought their children to the land, and the Temple was built by man, and therefore did not persist, for it must be the work of the Creator.

Solomon knew that it would not persist because it is the work of man. This is why he said, “If the Lord does not build a house, they who built it labored in vain,” for it is unsustainable.

In the days of Ezra, the sin caused, and they had to build the Temple, hence it was unsustainable. And until now, the Creator’s First Temple has not existed in the world. It is written about the future, “The Lord builds Jerusalem.” He will build it and none other. This is the building we are waiting for, and not to a manmade building, which is completely unsustainable.

149) The Creator will bring down the First Temple and the Second Temple from above at once. The First Temple corresponds to Bina, and will be covered. The Second Temple corresponds to Malchut, and will be revealed, so that the craftsmanship of the Creator will be shown to the whole world. And then will be complete joy and the will of the heart in full.

150) The First Temple, which is covered, goes up, atop the Second Temple, which is revealed. The whole world will see clouds of glory surrounding that revealed Temple, and within those clouds will be the First Temple in concealed action, rising up to the height of the glory of heaven, Bina. This is the building we are waiting for.

151) Until now this has not been in the world because even the city of Jerusalem will not be man’s craftsmanship, for it is written, “And I, says the Lord, will be to it a wall of fire round about.” If this is written about the city, it is even more so with the Temple, which is His tabernacle. This work of the Creator should have been seen at first, when Israel went out of Egypt, but was detained until the end of days, in the last redemption.

Why Israel Are More in Sorrow than the Rest of the Nations152) The second question that that gentile asked him was this: “We are certainly closer to the high king than all other nations.” Indeed, so it is, since Israel were made by the Creator, the heart of the whole world. And so are Israel among the nations, like a heart among the organs. And as the organs of the body cannot exist in the world even a minute without the heart, all the other nations cannot exist in the world without Israel. And so is Jerusalem among the rest of the countries, like a heart among the organs. Hence, it is in the middle of the whole world, like a heart, which is in the middle of the organs.

153) Also, Israel are lead within the rest of the nations as the heart within the organs. The heart is soft and weak, and it is the sustenance of all the organs, and all the organs do not feel any sorrow, trouble, and grief, but only the heart, in which there are sustenance and intelligence. Sorrow and grief do not come near the rest of the organs whatsoever because there is no sustenance in them, and they do not know anything.

All the other organs are not close to the king, who is wisdom and intelligence that are in the brain, except the heart. The rest of the organs are far from it and do not know of it at all. So are Israel—close to the holy king, while the rest of the nations are far from Him.

Israel Who Did Not Eat Carcasses and None Kosher, Why Are They Weak?154) The other question that the gentile asked, that Israel do not eat carcasses and none kosher, and filth and dirt of reptiles and insects as do the rest of the nations, and this is why they are weaker, so it is. It is so because the heart is soft and weak; it is the king, and it is the sustenance of the rest of the organs. It does not take from man’s eating for its nourishment, but rather the clearest and purest from all the blood, which is made out of the food. Its food is clean and clear, and it is the softest and weakest of all.

It leaves the rest of the waste from the blood to the rest of the organs, and all the other organs do not mind their food being clean, but take all the waste and the worst, and are as strong as they should be.

155) For this reason, in all the organs there are pocks, tumors, or parasites, and pocks of leprosy, but the heart has none of it. It is clean and clear, and completely flawless. Likewise, the Creator took Israel, who are clean, clear, and flawless for Himself. It is written about it, “You are all beautiful, my wife, and there is no blemish in you.”

The Name of the Stricken Man of Israel156) It is written, “And the name of the stricken man of Israel, who was struck.” It should have written, “And the name of the man of Israel who struck Pinhas,” and not “the stricken ... who was struck.” This was said plainly, without mentioning the strike.

157) When the Creator raised Pinhas to being a high priest, He did not wish to mention the killing of a man in regard to Pinhas, for it is inappropriate for a high priest. Before He raised him to being a high priest, He mentioned him and said, “And Pinhas saw ... and took a spear in his hand, and went after the man of Israel into the tent and stabbed them both, the man of Israel and the woman.”

When He raised him to being a high priest, his name was not mentioned in the killing because it is inappropriate for him. He protected the glory of the Creator, for it is inappropriate for a high priest to be mentioned in regard to a killing. And the name of the stricken woman was also said plainly, without mentioning who killed her, for the same reason.

158) Rabbi Shimon and Rabbi Yehuda were walking. Rabbi Pinhas son of Yair met them, and two men were driving donkeys behind him. Rabbi Pinhas’ donkey stood. They pricked it with a needle so it would go, and it did not go. Rabbi Pinhas said to the donkey drivers, “Leave it, for it smells the smell of a new face coming toward us, or that a miracle will be done to us.” While they were there, Rabbi Shimon went out from behind a rock. The donkey journeyed and went. Rabbi Pinhas said, “Did I not tell you it is smelling the smell of a new face?”

159) Rabbi Pinhas dismounted from his donkey and embraced Rabbi Shimon and wept. He told him, “In my dream, I saw the Shechina coming toward me and giving me great presents, and I delighted in it. Now what I dreamed has come true.” Rabbi Shimon said, “By the sound of the steps of your donkey I recognized that it was you. Now the joy is complete.” Rabbi

Pinhas said, let us sit somewhere, for words of Torah require clarity.” They found a fountain of water and a tree and sat down.

160) Rabbi Pinhas said, “I was looking because for the revival of the dead, the Creator will make us in another way. What was now first to depart will be the last to be revived.” How do we know it? From those bones that the Creator revived through Ezekiel. In the beginning, it is written, “And the bones came together, bone to its bone,” and then it is written, “And I beheld, and, lo, there were sinews upon them, and flesh came up,” and afterward, “And skin covered them from above; but there was no spirit in them.”

It is so because what the man stripped first will be the last. First, he was stripped from spirit, then the skin decayed, then the flesh, then the sinews, and then the bones. In the revival it is to the contrary: first the bones, then the sinews, then the flesh, and then the skin.

The Revival of the Dead161) This is what the first ones asked. But these bones that the Creator revived, the Creator performed in them miracles and strange tokens. It is written, “Remember now, that You have made me as clay; and would You turn me into dust again?” Subsequently, it is written, “You will pour me out like milk and curdle me like cheese, clothe me with skin and flesh, and knit me together with bones and sinews.”

After the man rots in the dust and it is time for the revival of the dead, the Creator will make that remaining bone, which does not rot, like this dough, and like milk-cheese, and as a fountain of milk, which is a clean fountain, polished with purity.

That bone will be made very thin, and will be ground until it becomes milk. Then He will curdle it and it will take on the depiction of curdled cheese. After that He will extend over it skin, flesh, bones, and sinews.

162) “You will pour me out like milk and curdle me like cheese” is written in future tense: Will pour me, curdle me, clothe me, and knit me, for it all refers to the time of the revival.

163) Subsequently, it is written, “You have granted me life and grace, and Your command has preserved my spirit.” “You have granted me life and grace” is the spirit of life. “Have granted me” is written in past tense, for “You have granted me life and grace” means that in that world, You have given me the spirit of life. “And Your command” to the queen, Malchut, “Preserved my spirit,” keeping my spirit in that world. “And Your command,” since He will command [also “visit” in Hebrew] her first.

164) All the souls of the righteous are hidden and concealed under the king’s throne, under Malchut, which is called a “throne.” She keeps them to return them to their place, as it is written, “And Your command preserved my spirit.” “Your command” is Malchut, in whose hand all the spirits are deposited, as it is written, “In Your hand I commit my spirit.” She keeps them, which is why it is written, “Preserved my spirit.”

165) Similarly, David said, “Preserve my soul for I am a Hassid [from the word Hesed].” “Preserve” means the queen, who preserves my soul for I am a Hassid. Wherever it is written without the name it is the queen, Malchut, as it is written, “And He called unto Moses,” without mentioning the name. And also, “And He said, ‘If you indeed listen to the voice of the Lord your God,’” without mentioning who is speaking, it is Malchut.

166) At the time of the revival of the dead, there is a bone that does not rot. The rest of the bones that are there, what becomes of them? They will all be included in that fountain of that bone. They will be included with it and will all become one dough, and there the depiction of the man will take place, as it is written, “And will pull out your bones.” “Pull out” is as it is written, “He pulled out from them.” They will all conceive from their existence and will be included in that bone to become one dough. And then, “And you shall be as a watered garden, and as a spring of water whose waters will not fail.”

In Your Hand I Commit My Spirit167) Woe to people who are coldhearted and blind, who do not know that when the night comes, the gates of Hell, called “bitter,” open. Its smokes spread and rise up to the brain, and several forces of the evil inclination spread through all the organs of the body. And the gates of the Garden of Eden, the eyes of the heart, are blocked and do not open, for all the lights in the eyes emerge from the heart.

168) The gates of the heart are the eyes. They are blocked so they would not look at those harm-doers, Lilit, and they do not govern the lights of the heart, the angels, who spread through all the organs as branches of a tree, to all directions. At that time all the lights are concealed in the heart and gather to it as pigeons in their cotes, as Noah and his wife, and every species that entered with him into the ark.

169) The harm-doers prevail over all the organs of the body like the water of the flood, which prevailed over them fifteen cubits because he sinned with Yod-Hey, the Yod-Hey departed from the body, meaning that Yod-Hey departed from Elokim, leaving Aleph-Lamed-Yod [Ilem (mute)], without sight, hearing, smell, or speech. It is written about it, “I was dumbed with silence.” Dumiah [silence] has the letters of Dom [silence] Yod-Hey. That is, as the time of the flood, fifteen cubits, the harm-doers prevailed over the body and surrounded the body like a mound that surrounds the digging and the bed.

The bitter in the body is Hell and the evil inclination. The heart in the body is the Garden of Eden of Kedusha. When night falls, the gates of Hell, called “bitter,” open. Smokes billow from the bitter—the forces of the Din—into the brain. For this reason, the Mochin depart and the man sleeps. Its spreading smokes, which are as the smoke of Hell, rise up to the brain, and the Mochin depart. At that time the gates of the Garden of Eden, the eyes, become blocked.

The eyes are called “gates of the heart,” since all the lights in the eyes emerge from the heart. The heart is the Garden of Eden, and the lights in it are the spreading angels, the name Elokim, toward all the organs of the body, and govern them. But at night they do not govern the lights of the heart, the angels who spread through all the organs as branches of a tree to all sides. For this reason, at night, all the lights that spread into the body regroup into their roots, to the heart, the Garden of Eden. It is similar to Noah’s Ark, who during the intensification of the Dinim, the water of the flood, they all gathered into the ark.

It is written about the flood, “Fifteen cubits from above did the waters prevail.” This implies the name Yod-Hey in the letters Elokim. The water prevailed are the Klipot that prevailed to repel the name Yod-Hey from the world. Here, too, the forces of the Klipot prevail and repel the name Yod-Hey from Elokim, from the lights of the heart, which are Elokim, which spread to the organs of the body.

And because he sinned with Yod-Hey and Yod-Hey departed from the body, meaning that the letters Yod-Hey departed from Elokim, which spreads in the body, he remained Aleph-Lamed-Mem [mute]. Of the five letters of Elokim, only the three letters Aleph-Lamed-Mem remained, indicating that the body is without sight, hearing, smell, and speech, as it is written, “I was dumbed with silence,” with the letters of Dom [silence] Yod-Hey, leaving mute from Elokim. This is why I was dumbed.

170) As Noah sent the dove on its mission, man’s soul sends his spirit on her mission. For this reason, one must commit one’s spirit in Malchut, as it is written, “In Your hand I commit my spirit.” If he is taken captive by the forces of the evil inclination for the iniquities of the body, it is written, “In Your hand I commit my spirit; You have redeemed me O Lord, God of truth,” meaning that the Creator redeems him from their hand.

171) When the soul is at fault, it is written of his spirit, “A hand to hand will not clean evil.” That is, he goes from hand to hand in the camps of the evil inclination that are on him for his iniquities, and they throw him from place to place. And a man sees in his dream that he is in another country, or in another kingdom, or in the trash, all according to his iniquities.

If he is righteous, all the camps of the good inclination, it is written about them, “And their faces and wings are parted,” to receive his spirit. They raise him up to the place of the animals that carry the throne, Malchut, where he sees several visions, imaginations, and sights of the prophecy. For this reason, the sages explained that the dream is one of sixty of prophecy.

172) “Preserve my soul for I am a Hassid.” The sages explained, “An uneducated is not a Hassid,” since the Torah was given from the right of the Creator, Hesed. For this reason, one who engages in Torah is called a “Hassid,” and this is why I say to the Creator, “Preserve my soul” and do not sentence her as for the works of those uneducated ones of whom it was said, “An uneducated is not a Hassid.”

Several uneducated ones perform Hesed. But they explained that a Hassid is one who performs Hesed with his Maker, such as David, who connected the Torah of above, ZA, with the Creator, Malchut. This is called “performing Hesed with one’s Maker,” uniting the Creator and His Shechina. And for this reason, “Preserve my soul for I am a Hassid.”

Two Mirrors173) When a person dies, it is written about that soul, “When you go, it shall lead you; when you lay, it shall keep you; and you have awakened,” to the revival of the dead, “it shall speak with you.” This is good for the revival of the dead, which will raise man’s body for the revival of the dead. But what is the reward for the soul in the next world?

174) But the Creator clothes the soul as in the beginning, with clouds of glory. And as in the beginning, she enters in a mirror, such as the body being included in 248 organs. She will also enter the mirror included in the 248 lights that expand from that mirror. “In a mirror” is 248 in Gematria, as it is written, “And he said, ‘If your prophet is the Lord, I will know Him in a mirror,’” and in garments of clouds of glory.

It is written about it, “And I will see it, to remember the everlasting covenant.” This is the illuminating mirror. And it is written, “I shall speak with him in a dream.” This is the mirror

that does not illuminate, which consists of 365 lights, as is the count of “sleeping” [in Gematria], as it is written, “I am asleep.”

One mirror is for the soul in this world, and one mirror is for the soul in the next world. They illuminate in the work of the Creator, which are the souls.

175) Their meaning is as it is written, “This is My name forever.” In Gematria, Yod-Hey with “My name” is 365. “And this is My memorial to all generations.” In Gematria, Vav-Hey with “My memorial” is 248. And heralds descend and ascend before Him; give glory to the form of the King, to the soul.

176) “And God created the man in His image; in the image of God He created him.” He made him in two forms: in His image, and in the image of God, in two faces: 1) of which it is written, “For you saw no image.” And it is written about the rest of the forbidden images, “a graven image, even the form of any figure.” 2) It is written, “And the similitude of the Lord does he behold.”

613 angels raise the soul in these forms, all of them, and their faces and wings are apart, to keep the verse that is said about them, “And I will carry you on wings of eagles, and I will bring you to Me.”

177) It is as when they went out of Egypt, when they were walking in the clouds of glory and in all that glory. Likewise will be the exit of the soul from her body, which is a filthy drop, and go into two gardens—the upper Garden of Eden and the lower Garden of Eden, whose heaven and earth were created in the name, HaVaYaH. It is written about it, “Let the heaven be glad and let the earth rejoice.” At that time, the verse, “your Teacher will no longer hide Himself,” will come true for you. “Hide Himself” is as it is written, “With two he covered his face.” But rather, “And your eyes shall see your Teacher.”

Moses, the teacher of the prophets and the sages, was rewarded on the part of both these mirrors. Rabbi Shimon said to Moses, “You are the one who has been rewarded in your life with what the righteous will be rewarded after their lives; happy are you.

Malchut is called a “mirror,” since in it is the place of disclosure of Hochma, called “seeing.” There are two Behinot [discernments] in the mirror:

1. When she is in Zivug with ZA and the Hassadim govern Malchut, as in ZA. And although illumination of Hochma is included in these Hassadim in Malchut, she still extends from above downward, for essentially they are Hassadim and not Hochma. This is why this mirror is called the “illuminating mirror,” as it illuminates from above downward. It is regarded as ZA because she is in a Zivug with him and is included in him. This mirror is regarded as Vav-Hey de HaVaYaH because Hassadim are VAK, Vav-Hey.

2. When Hochma, Yod-Hey, appears in Malchut. Although here, too, she is in a Zivug with ZA, the Hochma in Malchut governs, and not the Hassadim de ZA. It is known that the Hochma is not drawn from above downward, hence she is regarded as a mirror that does not illuminate downward. At that time it is written about her, “This is My name forever,” where “forever” is written without a Vav [in Hebrew], which means to conceal.

It must be concealed so as to not draw it below. This is the root of all 365 negative Mitzvot in the Torah [Mitzvot to refrain from certain actions]. This is the reason for the intimation, “My name,” with Yod-Hey, which is 365 in Gematria, since Yod-Hey Hochma and GAR, are “This is My name forever,” which must be concealed.

However, the illuminating mirror, illumination of Hassadim, is a Mitzva to extend from above downward. This is the root of all 248 positive Mitzvot [Mitzvot to perform certain actions]. And this is why it is written about it, “And this is My memorial to all generations.” This is the meaning of the intimation, in Gematria, Vav-Hey with “My memorial” is 248, for the lights of Hassadim are Vav-Hey. They are 248 lights corresponding to the 248 positive Mitzvot that extend those 248 lights. And the soul of the righteous who kept the 248 positive Mitzvot dresses in another after its demise with these 248 lights.

The Creator clothes the soul with clouds of glory as in the beginning: seven clouds, Hassadim, opposite seven Sefirot HGT NHYM. Through these garments she will enter the mirror as the body comprises 248 organs. That is, she dresses in 248 lights of the illuminating mirror. In Gematria, “In a mirror” is 248.

It is written about her, “And I will see it, to remember the everlasting covenant.” This is the illuminating mirror, since there are seeing and light in it, and it extends from above downward. And although she is essentially Hassadim, she is still called “seeing” because the Hassadim are mingled with illumination of Hochma.

“I shall speak with him in a dream” is a mirror that does not illuminate, Yod-Hey, of which it is written, “This is My name forever,” which is the governance of the Hochma in Malchut. It must be concealed so it illuminates only from below upward. And when she governs by herself, without Hassadim, it is darkness and not light. It is said about her, “consisting of 365 lights,” as is the count of “sleeping,” as it is written, “I am asleep,” for then is the closing of the eyes, darkness, and sleep. It is written about it, “I am asleep.”

One mirror is employed in this world—Malchut, the mirror that does not illuminate. And it is one mirror when Malchut is in Bina, imparting Hassadim, at which time she is the illuminating mirror. Both mirrors illuminate in the souls, the work of the hands of the Creator.

They mean as it is written, “This is My name forever.” In Gematria, Yod-Hey with “My name” is 365. It is so because Hochma, Yod-Hey, must be concealed. This is why it is written “forever” without a Vav. It is the root of the 365 negative Mitzvot in the Torah. Hence, My name is Yod-Hey in Gematria, 365.

“And this is My memorial to all generations.” In Gematria, Vav-Hey with “My memorial” is 248, since the Hassadim included in Hochma, which are extended from above downward, are Vav-Hey, VAK, as they are primarily Hassadim and it is a Mitzva to extend them. This is the root of all 248 positive Mitzvot, which is the intimation, “My memorial,” Vav-Hey, 248 in Gematria.

These two mirrors are two images: the image of ZA is the illuminating mirror, and the image of Malchut is the mirror that does not illuminate, as it is written, “And God created the man in His image, in the image of God He created Him.” He made him in two forms: in His image, and in the image of God. His image indicates the form of the illuminating mirror. The

image of God indicates the form of a mirror that does not illuminate, since Malchut is called Elokim.

It is written about the mirror that does not illuminate, “For you saw no image.” And it is written about those who breach it, “And [you will] act corruptly, and make an idol in the form of anything.” And about the rest of the forbidden images, which are the work of the wicked, who wish to extend an image, it is written, “a graven image, even the form of any figure.” But about the illuminating mirror, it is written, “And the similitude of the Lord does he behold.”

For this reason, from the illuminating mirror—which is the 248 positive Mitzvot—extend 248 angels who raise up the soul. From the mirror that does not illuminate—the 365 negative Mitzvot—extend 365 angels that raise the soul. Together, they are 613.

The 365 negative ones extend from the concealment of the name, as it is written, “This is My name forever.” And this is why it is written, “And their faces and wings are parted,” meaning that there is no Zivug in them or extension from the Yod-Hey, from the Panim [face/anterior]. Rather, they conceal her illumination from below upward, to keep the verse that was said about them, “And I will carry you on wings of eagles, and I will bring you to Me.”

An eagle is the middle line. This correction—that Hochma will illuminate only from below upward—comes from him. This is why this correction is called “wings of eagles,” since the covering is called “wings,” and the middle line is called “eagles.”

It is as when they went out of Egypt, when they were walking in the clouds of glory and in all that glory. Likewise will be the exit of the soul from her body, which is a filthy drop, to go into two gardens—the upper Garden of Eden and the lower Garden of Eden, two Malchuts, since Malchut is called a “garden.” Their heaven and earth were created with the name HaVaYaH, since Malchut as the illuminating mirror is Vav-Hey, and Malchut as a mirror that does not illuminate is Yod-Hey. And in both there is complete HaVaYaH.

Their heaven and earth are the Zivug of ZA and Malchut in them, since ZA is called “heaven,” and Malchut is called “earth.” In both Behinot there is a Zivug of ZA and Malchut. However, in the illuminating mirror, ZA governs, his quality of Hassadim, and Malchut governs in the mirror that does not illuminate, meaning the quality of Hochma in her. In the future, the Zivug of Yod-Hey will be revealed, and wings of eagles will pass. At that time the verse, “Your Teacher will no longer hide Himself, and your eyes will see your Teacher” will come true in man, since the wings will be cancelled.

I and He [VeHu (Vav-Hey-Vav)]178) “Preserve my soul for I am a Hassid,” so I will be in Hesed with Aleph-Nun-Yod [Ani (me)], so I will unify and bring the Hesed from HaVaYaH, ZA, to Aleph-Nun-Yod, Malchut, of whom it was said, Aleph-Nun-Yod Vav-Hey-Vav [I and He]. Aleph-Nun-Yod [I] is Malchut, and Vav-Hey-Vav [and he] is ZA.

Woe to one who separates Aleph-Nun-Yod [I] from “he,” who separates ZA from Malchut, as it is written, “He has made us and not we.” He is ZA, since it is all one. I and he are one, without separation, as it is written, “See now that I am He; I will put to death and I will bring to life; I have crushed, and I will heal, and there is none who can save from My hand.” “I am

the Lord,” “I am he,” and none other. This is the Aleph-Nun-Yod from ADNI, Aleph-Nun-Yod is ADNI, in which there are the letters Aleph-Nun-Yod. HaVaYaH is the middle line, ZA.

179) And because the name HaVaYaH, ZA, is to the right, Hesed, he said, “Preserve my soul, for I am a Hassid.” I will be in Hesed in You with Aleph-Nun-Yod, ADNI, Gevura, uniting HaVaYaH, Hesed, with ADNI, Gevura, and Hassadim will extend from HaVaYaH to ADNI, and she, too, is Hesed. In Tifferet, the middle line, the two names HaVaYaH ADNI connect and intertwine in this manner: YAHDONHY. The middle line connects Hesed, HaVaYaH, with the Gevura, ADNI.

The meaning of the matter in Hesed and Gevura is that they are the two lines right and left. It is written about them, “And their faces and wings are parted,” since their faces are HBD, and the two lines right and left, HB, are separated. Also, the two wings—two lines right and left—are different from one another, hence they are separated.

Tifferet, the middle line, is called “The Lord [HaVaYaH] is a man of war,” because He fights with the left line and diminishes it in order to unite it with the right, to be one. It is written about it, “two of every one joined one to another,” meaning that the two names HaVaYaH ADNI conjoin in him. This is why it is written, “And two covering their bodies,” meaning that the two wings connect in the body and become one. And Tifferet is called “body,” as it is written, “His body is as jasper.”

Likewise, in the two lines right and left in GAR, HB, are the two names HaVaYaH EKYEH. It is written about them, “And their faces and wings are parted.” They, too, connect and intertwine together through the middle line, Daat, and become interlaced in this manner, YAHDONHY.

Three Times Did David Become a Servant180) It is written, “My God, save Your servant.” “Delight the soul of Your servant.” “Give Your strength to Your servant.” Three times did David become a servant in this praise, corresponding to the three times that the authors of the Mishnah established that a man should be a servant in the prayer.

In the first blessings he should be as a servant who praises his teacher. In the middle ones he is as a servant who asks for a gift from his rav. In the last blessings, as a servant who thanks his rav for the present he has received from him, and he walks away.

181) These are three times that a man should make himself a servant in regard to the work. The authors of the Mishnah established that there is no work but prayer. Also, the three patriarchs are called servants on her part, after the Shechina, which is the work of the Creator. Likewise, Moses is called “a servant of the Creator.” And this is why it is written, “For unto Me the children of Israel are servants.”

But with respect to other qualities in her, all of Israel are the children of kings, with respect to the quality of Malchut in her. And why is Malchut called “work”? She is as a woman serving her husband, and as sons working for their fathers.

David Became Poor, a Hassid, and a Servant182) And David became poor, a Hassid, and a servant, as it is written, “A prayer of David, “Lord [ADNI], lend Your ear, answer me, for I am poor and wretched. Preserve my soul for I

am a Hassid; You, my God, deliver Your servant who trusts to You.” He became poor by the king’s gate, Malchut, as it is written about her, “My Lord [ADNI] open my lips.”

ADNI is a palace, and he became poor at the gate of the king’s palace, who is ADNI, Malchut. And the reason why it is written, “Lord [ADNI], lend Your ear, answer me,” is that this is the lower Shechina, Malchut, who is an ear to receive prayers and hear them, it is as it is written, “For He has not despised nor abhorred the lowliness of the poor; neither has He hidden His face from him; but when he cried unto Him, He heard.”

183) He became poor and wretched on the part of the letter Dalet in EhaD [one], which is Malchut in the first state, when she receives from the left line, at which time she is poor. Dalet indicates Dalah [poor], asking for salvation from the Aleph-Het in the Ehad, which is ZA in a state of a brother, and Malchut as a sister, as then they are one degree, which hangs down from Bina like brother and sister. He is the middle pillar, ZA, by which to keep the verse, “I was brought low, and He saved me,” so the Messiah, son of Ephraim will not die, for the Messiah, son of Ephraim, extends from Malchut when she sucks from the left, when she is full of Dinim.

And David also asked of Him by that gate, for Israel who are poor, to keep in them, “And You save an afflicted people.” This is why he pretended to be poor, left line.

184) Subsequently, he asked for the priests, right line, Hesed, for the work to be restored. He pretended to be a servant. Afterward, He gave them the Torah on the part of Hesed, to make reward with Dalet-Lamed-Tav from the Torah, where the Torah, ZA, middle line, unites the Hesed in the right line with the Gevura in the left line, then makes a reward with the Dalet, Malchut, who receives the Hassadim and becomes rich. This is the two letters, Gimel Dalet, written consecutively, and this is why he became a Hassid.

It follows that by that he corrected three lines. He pretended to be poor to correct the left line; He pretended to be a servant to correct the work of the priests, right line. He pretended to be a Hassid to correct the middle line, so it imparts Hesed to Malchut. And once he corrected the three lines, HGT, when he reached the three upper Sefirot, HBD, he started and said, “Lord, my heart is not high, nor have my eyes become lofty, and nor do I involve myself in things too great or too wonderful for me.” He did not touch them.

185) Solomon said, “But Bina is Moses, I will ask for high wisdom, which is above the degree of Moses.” It is written, “I said, ‘I will get wisdom,’ but it was far from me.” Was he not given high wisdom? But it is written, “And the Lord gave Solomon wisdom.” However, it is lower wisdom, Malchut, and he wanted to ascend from below upward, from the lower wisdom he wanted to attain high wisdom. However, she moved away from him because there is not a person in the world who can ascend even to Bina, except for Moses, much less above Bina, which is the high Hochma [wisdom], on whose part a sage is better than a prophet.

And although they explained the verse, “I said, ‘I will get wisdom,’ but it was far from me,” as an interpretation about a red cow that he could not understand her flavor. Indeed, there are seventy faces to the Torah, and that, too, is in the meaning of the verse.

The Intimations of Elazar, Yosi, Yehuda, Yudai, Aba, and Rabbi Shimon and His Friends

186) Moses said, “Rabbi Elazar, rise up to innovate words before the Shechina, so she will be of assistance to your father. Your name causes it,” since Elazar has the letters of El Azar [God helped], El from the right, Hesed, and Azar from the left, Gevura, as it is written, “I will make him a help made against him.” It is written about Malchut that is built from the left, “a help made against him.” She becomes help with a good seed, where Zera [seed] has the letters of Azar [helped] in reverse order.

Azar is the left line. As long as it is not united with the right, it has neither seed nor any expansion. When it unites with the right it is to the contrary, from him come all the seeds. In the name Elazar there are united right and left, since El is the right line, and Azar is the left. Hence, Azar turns to Zera [seed], for there is no seed but from him.

187) Rabbi Yosi will rise with you, for he is a complete throne to his master, since Yosi is the same number as the throne, eighty-six [in Gematria], and the number of Elokim, Malchut.

And Rabbi Yehuda will rise with him, for in him are the letters Hod [majesty] and the letters Yod-Hey, indicating the first state of Malchut, when she is GAR. In him are also the letters HaVaYaH Dalet, indicating ZA, HaVaYaH, and Malchut, who is called Dalet before she is connected in a Zivug with HaVaYaH.

Dalet is four animals, of which it is written, “And their faces and wings were parted,” all of them, for there was still no unification of the right and left in them, and they are ready to receive the middle line so it unites them. For this reason, they are four animals, since after the unification of right and left, they are regarded as three animals, three lines, in each of which are three faces.

Also, out of Yehuda comes David, who thanked the Creator in the degree of thanks, from the side of Hod.

And Rabbi Elai rose with him. He is Yod-Bet-Kof in Gematria (112), the letters of Baki [proficient], for he is proficient in the laws.

188) Rabbi Yudai arose with him, whose number is El (31) [in Gematria], like Angel Michael and others who are written with the name El, as it is written, Yesh LeEl Yadi [I am capable of], which indicates strength. El is because Aleph is the image of man, the form of a body and two arms. Lamed is three animals, in each of which are four faces.

Three animals are implied in three letters Yod, which amount to thirty. They are at the beginning of three HaVaYot [pl. of HaVaYaH]: “The Lord [HaVaYaH] was king, the Lord is king, the Lord will be king forever and ever.” The three letters Yod at the beginning of each HaVaYaH imply three animals, in each of which are four faces, for in each name there are four letters HaVaYaH, and this is the letter Lamed of El.

And Rabbi Aba arose with them, whose number is Dalet [four], four animals. Rabbi Yudai, who is El in Gematria, is Hesed. He is three animals, and in each animal there are four faces, united in the middle line. And Rabbi Aba is Gevura and left line. For this reason he is implied in the number four, four animals, indicating that the middle line still did not unite them.

189) Rabbi Shimon is as a tree, and Rabbi Elazar, his son, and his friends—the five that we mentioned—are as big branches emerging from the tree. They are as arms and legs. The arms are HG, and the legs are NH. Rabbi Shimon and Rabbi Elazar are the middle line, Daat, Tifferet, Yesod, the trunk of the tree. Rabbi Yudai is Hesed, Rabbi Aba is Gevura, Rabbi Elai is Netzah, and Rabbi Yehuda is Hod. Rabbi Isaac and Rabbi Hiya are missing.

It seems that this was prior to the Idra, and afterward the orders changed and there were ten disciples in the Idra Rabah, as their names were mentioned there. Afterward there remained seven, as was said at the end of the Idra.

Thank the Leader, Sing, O Righteous, Praise with a Tune, a Song, and a Blessing

190) “For the Leader on Shushan Edut; Michtam of David to teach.” First it is written, LeMenatze’ach [For the Leader], with the letters of Netzah, which means a pure tune. In it we read, “The Lord is a man of war,” to the nations of the world, and Rachamim and Din on Israel. It is written, “And when the wicked perish, there is joy.” Hence, when the Creator defeats the wicked there is a pure tune. The letters Mem-Lamed (70) of “For the Leader” are His seventy names, and with NH they are AB (72), as is the number of Hesed, as it is written, “Pleasantness in Your right forever [Netzah].” Netzah is to the right, Hesed.

191) Regarding Hod it is written Hodu [thank] the Lord. Regarding Tzadik [righteous], Yesod, it is written, “Sing, O righteous with the Lord,” as well as “Sing with gladness for Jacob.” It indicates unification, Tifferet, Yesod, Malchut, for “sing” is Yesod, in which there is “singing.” Jacob is Tifferet; joy is Malchut.

In Tifferet, it is written, “Praise God, Hallelujah, praise the Lord [Koh].” There it is HaVaYaH because Tifferet is called HaVaYaH.

“With a tune and a song” is HG. A tune is Hesed; a song is Gevura. “With a song and a blessing” are HB. A song is Hochma; a blessing is Bina. “In my happiness” is Keter; in glory is Malchut.

192) A psalm is Gevura, with the letters of Raz [secret (Reish-Zayin)] Mum [flaw (Mem-Vav-Mem)] with respect to a song of Torah and a song of prayer. When the left line governs by itself, light turns to Raz [secret], the Achoraim of light. For this reason, there is a Mum [flaw] in it, a grip to the outer ones. All this comes from the side of Kedusha.

A psalm from the song of the Sitra Achra is the letters of Mum Zar [foreigner (Zayin-Reish)]. This is why it was said, “A song in the house, ruin in the house.” It is considered menstruation, a maidservant, the daughter of idol worship, a harlot. It is the letters of Mizmor [psalm], Raz Mum.

A tune is Hesed. There, there are the letters of garden, Malchut, and so is the beauty of the tune, in which there is Hallel [praise], like the praise which, on the night without sleep, it is for the Lord, to bring them out of the land of Egypt. That is, not every tune is Hesed, but only the beauty of the tune turns toward Hesed, which is the praise of the exodus from Egypt, which leans toward Hesed.

Ashrei [Happy] is Keter, in which the world begins to praise. It is like Keter, who is the beginning of the Sefirot. Happy is the people that such is its state.

In the blessing, Bina, it is written, “I will bless the Lord at all times,” since the abundance of Bina does not stop. In a praise is Malchut, as it is written, “His praise is always in my mouth,” since mouth implies Malchut.

193) He returns to interpret the verse, “For the Leader on Shushan Edut; Michtam of David to teach.” “For the Leader” is Netzah. “On Shushan Edut” is Hod. In Shushan [rose], the red governs the white, since in Netzah, the white governs the red. Edut is a righteous, a covenant, Yesod, which is gripped in heaven and in earth, in ZA and in Malchut, as it is written, “I call heaven and earth to witness against you this day.” Here is the unification of Tifferet, Yesod and Malchut. “Testify” is Yesod, “The heaven and the earth” are Tifferet and Malchut.

Michtam are the letters Mem-Chaf Tav-Mem. Mem-Chaf is righteous, Yesod. Tav-Mem is the middle pillar, Tifferet, body, the degree of Jacob, a complete man. We regard “body” and “covenant”, Tifferet and Yesod, as one. For this reason, Mem-Chaf Tav-Mem are one word, Michtam. “To teach” are HG, from which the Torah was given, to learn and to teach.

This verse contains all seven Sefirot HGT NHYM, since to teach is HG, Michtam is Tifferet, “For the Leader” is Netzah, “On Shushan” is Hod. The testimony is Yesod; “For David” is Malchut.

194) But it is written, “For the Leader on the Eighth,” so that Netzah will not move from Hod, which is the eighth Sefira. This is why he said, “For the Leader on the Eighth,” and did not say, “For the Leader on Shushan. But the degree is Bina, so why did they explain that He gave the Hod to Moses, as it is written, “And You shall put of Your majesty on him”?

195) The letter Hey of Yod de HaVaYaH rises and is doubled in the letter Yod of Yod-Hey, which is five times ten, being the fifty gates of Bina. They expand from Hesed to Hod, five Sefirot, ten in each Sefira, being fifty Sefirot that take the fifty gates of Bina. For this reason, from Bina to Hod it is all one expansion. Therefore, when we say Hod, Bina is included in it.

Afterward comes the righteous, Yesod, and takes all fifty gates of Bina alone, as he is equal to all five. It is so because Yesod comprises all five Sefirot HGT NH, and is called “all,” which is fifty in Gematria [Chaf-Lamed], since he takes all fifty gates. Likewise is the Kalah [bride], Malchut. She takes all fifty gates, and this is why she is called “bride” [Chaf-Lamed-Hey]: “all” [Chaf-Lamed], like Yesod, implying fifty gates, with an added Hey because she is a Nukva.

However, one who is not rewarded with Bina but with five Sefirot HGT NH, is rewarded with them in themselves; he is not rewarded with the expansion of the fifty gates of Bina in them.

196) The letters of LaMenatzeach [For the Leader] are Mem-Lamed Nun-Tzadi-Het. Mem-Lamed are from HaShMaL, Mem-Lamed from Het-Shin, the initials of the “animals of fire” [in Hebrew]. They are Hod and Netzah, corresponding to two lips. The upper lip is Netzah; the bottom lip is Hod. For this reason the lips are called “murmuring animals of fire.”

The work of the Merkava [assembly/chariot] is from the word “And I saw to the word Hashmal. Hashmal is the initials of the “animals of fire” [in Hebrew], since from the side of Gevura they are called NH, “animals of fire.” The river that emerges from the sweat of these animals of fire is Yesod. All those three, NHY, are a Merkava for the glory of man, ZA.

Here he interprets the words “For the Leader,” to be NH together. The letters Mem-Lamed in Hashmal mean murmuring. There is no speech unless with two lips, NH. Hence, when there

is the word Mem-Lamed Nun-Tzadi-Het, Mem-Lamed implies Hod. It is so because by the connection of Hod, Netzah becomes speaking. With respect to Gevura, NH are called “murmuring animals of fire,” the initials of HaShMaL. Yesod is a river of fire that emerges from the sweat of NH, and these NHY are a Merkava for Tifferet, which is the actual ZA.

197) The work of the Merkava is Malchut, as she is made by the Merkava, NHY. In those three, NHY is HBD of Malchut, since HBD of Malchut are made of the Roshim [heads] of NHY de ZA. For this reason, one does not study the work of the Merkava alone, unless he is wise and understands with his own mind, meaning one who has been awarded HBD, for wise means wisdom [Hochma], and understanding means Bina. And “with his own mind” is Daat.

The Merkava of Matat198) There is a Merkava below NHY de ZA, and it is Matat, called “the small Adam [man].” In his Merkava, which is the PARDESS, the water of the Torah is pursued like a river whose water is pursued and run with great force to the side of the sea. They emerge from his PARDESS to three out of four, of whom it was said, “Four entered a PARDESS: Ben Azai, Ben Zoma, Elisha Ben Avoya, who were harmed due to the current of the thrust of the water of Hochma, called PARDESS. The exception was Rabbi Akiva, who entered in peace and emerged in peace.”

The Merkava of Matat are four angels, Michael, Gabriel, Uriel, and Raphael. This Merkava is called PARDESS. It was said about it, four entered the PARDESS. And the Hochma that emerges from that PARDESS is called “water,” the water with which Ben Azai, Ben Zoma, Elisha Ben Avoya failed, except for Rabbi Akiva, who entered in peace and emerged in peace.

199) Matat is the bird that Rabah Bar, Bar Hanah saw at the shore of the sea of Torah. The sea, Malchut, spreads and reaches his ankles, the Sium [end] of his NH, called “ankles.” His head reaches the height of the sky, ZA, and those who fail in it, which are the PARDESS, the three of them failed in it not because there is a lot of water of Hochma in it, but because the water of Hochma in it—which are acrid and strong, with Dinim—are pursued.

200) The letters, Aleph-Bet-Gimel, include the Merkava of Matat, since Aleph-Bet-Gimel are six in Gematria, opposite the six letters in the name, Matat. The fourth letter, Dalet, is a silent voice, Malchut, where the king comes. It is Adam, to sit on the throne, since Malchut is Adam sitting on the Matat’s throne.

201) There are two letters Yod [ ] in the shape of the Aleph [ ]. The upper Yod is upper water, ZA, and the lower Yod is lower water, Malchut. There is only a hairsbreadth between them: the Vav [ ] in the middle of the shape of the Aleph, slanted between the two letters Yod. It is a firmament, the Masach, dividing between water and water, so there is division between the female and the male.

This is the combination, YAHDONHY, the combination of the two names HaVaYaH ADNI. The upper Yod of the combination is the upper water, males. The bottom Yod of the combination is the lower water, females. The six letters Aleph-Hey-Dalet-Vav-Nun-Hey between the two letters Yod are counted as Vav [six in Gematria], which is Matat.

HaVaYaH is ZA; ADNI is Malchut. When they are in a Zivug, the two names intermingle and the combination YAHDONHY comes out. At that time ZA is discerned primarily in the first

Yod of the combination, upper Hochma. Malchut is discerned primarily in the bottom Yod of the combination, the lower Hochma, and all six letters between them imply Yesod, which designates ZA and Malchut.

On weekdays, Matat serves to unite ZA and Malchut in the place of Yesod, which is why it was said that the six letters between the upper Yod and the lower Yod imply Matat, since it speaks of the unification of the weekdays.

202) Yod is a point, upper Hochma. Vav is a wheel that rolls in six Sefirot, HGT NHY. There is no motion in the wheel in VAK when it counts as six, except in that point, for she receives all that is in HGT NHY from that Yod. That point is the unification of everything, and testifies to that unification, Ein Sof, for whom there is no second. The sages have explained that it must be unified so as to crown him over the heaven and the earth, and over the four directions of the world. This is Aleph.

Bet is heaven and earth, ZA and Malchut. Malchut is three, the pillar that carries them, Yesod. Dalet is the four animals of the Merkava. Hey is the throne, Malchut. Vav is six steps to the throne, HGT NHY.

Aleph Bet Gimel Dalet Hey Vav Zayin Het Tet are Adam, the upper nine of ZA. Yod is his unification, Malchut, the tenth Sefira of ZA, called Adam, HaVaYaH filled with the letters Aleph, which are Adam in Gematria (45). The nine Sefirot of ZA correspond to nine letters. Happy are Israel who know the secret of their Master.

Smoke and the Smell of Incense203) It is written, “Command the children of Israel and say to them, ‘My bread which is presented unto Me for offerings made by fire, of a fragrance unto Me.” There is smoke in an offering, and smell, and fragrance. Smoke comes from the side of Din, as it is written, “For then the anger of the Lord will billow smoke.” And likewise, “Smoke went up His nostrils, fire from His mouth devoured.” The fragrance comes from the side of Rachamim, as it is written, “And the smell of your breath as apples.”

204) But both smoke and smell are in the nose. They are called “testimony”: one is in the nose, as it is written, “Smoke went up His nostrils,” and the other is as it is written, “And the smell of your breath as apples.” Therefore, why is smoke considered Din and smell regarded as Rachamim? There are two windows in the nose, two holes. In the left hole it is written, “Smoke went up His nostrils,” which is Din. The smoke rose from the heart, which is on the left, opposite Gevura. From the right, wind comes down to him to cool him and quiet his anger from the side of Hesed, where the brain is found.

That is, Hochma is on the right, as we learn, “he who wishes to grow wise will go south.” And Bina, Hochma of the left, is in the heart, opposite the left, for one who wishes to grow rich will go north. For this reason, “Smoke went up his nostrils” is from Bina, in the left, to Hochma, in the right. And the Hochma receives him gladly, with the tune of the Levites.

205) Smoke goes up by fire, which is lit by woods, being organs full of Mitzvot, called “timbers of the burnt-offering.” The Torah of disciples of Torah lights the fire in them, in Mitzvot, by the power of Gevura. And smoke goes up in them, in Bina, called “smoke of the altar.”

206) When the smoke goes up to the nose, it is called “incense,” as it is written, “They shall put incense before Your nose.” Nothing revokes death like incense. It is the tying of Din with Rachamim, with fragrance in the nose, since the translation of Kesher [connection] is Ketiro [Aramaic], hence Ketoret [incense] means Kesher [connection]. The prayer is as a sacrifice; hence, one who says the filling of the incense after the praise of David cancels death from the house.

The Dinim that rise from the left line, prior to its connection with the right line, are called “smoke.” However, these Dinim do not go up and are not recognized for correction, unless by the Masach de Hirik, which raises the middle line. The Masach de Hirik is called “fire and timber,” by which the sacrifice is burned. This implies the diminution of the GAR of the left, and from them rises the smoke, the Dinim of the left, prior to its correction with the right. The making of the sacrifice is discerned in two things: 1) the smoke, Dinim of the left that part from the right; 2) the fragrance, the great illuminations that emerge after the unification of the left with the right in VAK de Hochma. They illuminate from below upward, as does the scent that goes up the nose from below upward, and not as eating or drinking, which enter the body from above downward.

The smoke, from the side of Din, is the Dinim that rise from the left line before it has connected with the right. The fragrance, from the side of Rachamim, is VAK of the left, which connects to the right. It is the clothing of VAK de Hochma in Hassadim. Thus, both smoke and scent are in the nose, and they are called “testimony.” Therefore, why is smoke called Din, and scent called Rachamim?”

The root of the smoke, the Dinim of the left line—being separated from the right—is in Bina. It is so because there the two lines, right and left, emerged separate from one another until ZA came and united them in the middle line. When they are in ZA, the two lines come to him in unification. It follows that the source of the smoke is only in Bina, and from her the smoke emerges through the unification of the middle line, and connects with the right, Hochma, since the right line of Bina is called Hochma, and she is Hassadim.

After the lines unite with one another, the Hochma of the left clothes in Hassadim of the right, and the smoke stops, the smoke with the Hochma that is mitigated in Hassadim awakens and goes up the two nostrils of the nose. There they divide—the smoke in the left hole and the smell, Hochma clothed in Hassadim, in the right hole of the nose.

The smoke, which is in the place of the left hole in the nose, is not regarded as Din now, for the Hochma and Hassadim have united with each other through HB. Rather, it is regarded as a witness, since the smoke and the scent are there in the two holes of the nose, as two witnesses that testify to the great action of the middle line, by which the right and left unite.

The smoke testifies to the harsh Dinim that were in the left before it united with the right. The fragrance testifies to the measure of its greatness and merit of the light after the right and left have united. Thus, the smoke that stands in the nose is not Din, but to the contrary, it is a witness to the work of the middle line, by whose testimony that unification is kept from any grip in the world.

There are two windows in the nose, two holes of the nose. In the left hole it is written, “Smoke went up His nostrils.” The smoke rose from the heart, which is in the left, opposite

Gevura, since the heart is Bina, in the left line, Hochma on the left. Hochma on the right is the right line, Hassadim.

For this reason, “Smoke went up his nose,” from Bina, which is on the left, to Hochma, which is on the right. The smoke is the Dinim on the left without right, as it is Hochma without Hassadim—whose origin is in Bina. It goes up and is mitigated by the Hochma on the right, which is Hassadim.

Hochma receives it gladly because the right receives the left very gladly, since the right is also incomplete without its unification with the left, for right without left is devoid of GAR. That unification occurs at the time of the tune, when the Levites sing over the offering.

As ZA rises to Bina and becomes the middle line in her through his Masach de Hirik, which diminishes the GAR of the left and unites the two lines with one another, likewise, ZA is also regarded as right, and Malchut as left. And they need a middle line that will unite them with each other.

By engaging in Torah and Mitzvot, the souls of Israel raise MAN in the Masach de Hirik and become their middle line. Were it not for the MAN that the souls of Israel raise, ZA and Malchut would not unite with one another. The MAN that they raise, the Masach de Hirik, is through the Mitzvot they do. However, lighting it in a manner that it diminishes the GAR of the left is done by the Torah.

The smoke rises only through the work of the middle line. For this reason, it goes up only by the fire that is lit in the timber, which are organs full of Mitzvot, called “timbers of the offering.” The souls are called “organs of the Shechina,” like the organs of the body. Through the plentiful Mitzvot that these organs perform, they raise the Masach de Hirik. This is why the Torah of the disciples of Torah lights the fire in them with Mitzvot, through the Gevura, and smoke goes up in them.

Through the Torah that these organs engage in, they light up a fire in the ascending Masach so it performs its act of diminishing the GAR of the left and unites it with the right. By that, the smoke goes up, meaning the Dinim of the left line before it has united with the right. It is so because it is not recognized and does not go up before the middle line appears with the Masach de Hirik. And while that smoke is in Bina, prior to the unification, it is called “smoke of the timber of the altar.” After Bina has united with Hochma and the smoke has gone up to the nose, the smoke there is called “incense.” This is the connection of Din with Rachamim with the fragrance in the nose, for in the nose, the smoke is connected with the fragrance into one, as they are both witnesses.

Three Prayers207) Prayers were established corresponding to the offerings. There are three prayers:

Corresponding to the verse, “The one lamb you shall offer in the morning.” This is the morning prayer, in which it is written, “And Abraham got up early in the morning to the place where he had stood before the Lord.” Standing is a prayer.

“And the other lamb you shall offer at twilight,” corresponding to the afternoon prayer, which Isaac established, as it is written, “And Isaac went out to walk in the field toward evening.” Conversing is a prayer.

The evening prayer, corresponding to the inner parts and tallow, which are being consumed the whole night, as it is written, “And he came upon a place and slept there, for the sun had set.” Coming [Pegia also means “hurting”] is a prayer.

208) Why is it written, “And he took one of the stones of the place and put it under his head, and lay down in that place”? Did he have no pillows and blankets on which to lay? Because the groom came to the bride, although he usually lays with pillows and blankets, and she gives him stones to lay on, he will accept everything willingly.

Jacob is ZA. He is attached in Mochin de Hassadim from Ima, whose abundance does not stop. It is written, “And he took one of the stones of the place and put it under his head.” That is, he took the Masach of the Nukva, called “stones,” and extended to her the illumination of the left, sleep. Why did ZA do it if he is usually in the light of day, in Ima’s Hassadim? The Atara [crown] of ZA is completed only by his Zivug with the Nukva. And because this is so, he accepts even her bed of stones willingly and very passionately.

209) Keeping is in the heart. “Keep” is in the heart, Malchut, and not elsewhere. Remembering is in the male, the brain, ZA, who rides on and governs the heart. “Remember the Sabbath day” is male, ZA. “Keep the Sabbath day” is for the female, Malchut. The brain, male, ZA, rides on and governs the heart, Malchut. The heart governs and rides on the liver. The liver is SAM and the serpent, and they are one, the protrusion of the liver and the liver. Hence, in an offering, the protrusion of the liver is the serpent. The liver is the food of the male, SAM.

210) The liver takes first—it, and its protrusion, which are SAM and the serpent, his partner. All those arteries in the liver are armies and their camps. Their reception is that they eat the tallow and fats of the offering, as it is written, “And the tallow, which is on them.” And then everything approaches the heart.

All that the Sitra Achra always wants is the flesh, GAR de Hochma that illuminate in the left line before it unites with the right, since the lights of the correction cannot receive anything. For this reason, the flesh of the offering goes up to the Sitra Achra, and the will of the giver of the offering and the priest ascends to Kedusha.

It is so because the offering is about uniting ZA and Malchut. At the start of the Zivug, illumination of GAR de Hochma of the left is extended for a moment. This illumination is to nourish the Sitra Achra to sustain them, so they are not cancelled. This illumination is regarded as the flesh of the offering, which rises to the eating of the Sitra Achra, and the desire of the offering goes up to the unification of ZA and Malchut.

The sacrificing of the offering on the altar is to bring Malchut closer to ZA. At first, it nourishes the Sitra Achra, since at the beginning of the preparation of the Zivug of ZA and Malchut, the GAR de Hochma of the separated left awaken to illuminate and nurse the Sitra Achra, whose root are SAM and the serpent, called liver and the protrusion of the liver.

The liver takes first, in the beginning of the preparation of the Zivug of ZA and Malchut—it and its protrusion, meaning SAM and the serpent, his partner, the roots of all the Sitra Achra. All those arteries in the liver are the forces expanding from them, and those GAR of the separated left that the Sitra Achra receives are called “tallow.”

The offering that rises to unite ZA and Malchut, called brain and heart, first nourishes the Sitra Achra, SAM and the serpent, called liver and the protrusion of the liver. Afterward it rises and unites the brain and the heart, ZA and Malchut.

211) The heart does not receive from the whole of the offering, but rather the confession that is made in it, which rises in the same smoke and prayer made on the offering. Afterward the heart brings the priests’ desire for unification in it, and the Levites’ joy closer to the brain. This brain, ZA, is light that comes from the upper brain, from AVI. The upper brain offers to the one who is most hidden, who is not known at all, Keter. Then everything is tied to each other, and the brain, ZA, offers contentment to all the upper ones.

212) The arteries in the liver are people, angels of the Sitra Achra, and all their hosts. The liver is SAM, and the protrusion of the liver is his Nukva. She is called “protrusion” because she does not connect to the male, SAM, but only when she has time after the harlotry that she does, and she leaves him.

“Protrusion” comes from leftover, since she leaves the male and makes it as leftover after all her adultery. This is why the female is called “protrusion,” since when she wants to connect in order to make one sin, she first becomes to him as leftover, without any importance, without the power to govern the person, for the sin is initially as a hairsbreadth. But afterward she grows a little closer until she connects to him as one and he can no longer part from her.

Other forces spread from those arteries in the liver, by several kinds. They take all the inner organs and the fats that are burned on the altar at night, and all are included in the liver, SAM.

213) The heart, the primer in Kedusha, Malchut, takes and offers to the brain. The heart lays over two kidneys, NH, two cherubim, which are the kidneys, advisors, arranging the abundance that descends from ZA to Malchut, as skies that grind MAN for the righteous, who are Tzadik [righteous] and Tzedek [justice], Yesod and Malchut.

They are far and near, right and left, since in the governing of Netzah, right, they are close. And in the governing of Hod, left, they are far. All take and eat from the illumination of the Zivug through the offering, each according to what befits him, until everything connects as one.

214) It is written, “The sacrifices of God are a broken spirit.” This is offered to the heart, meaning a broken spirit, confession, and prayer, since it is written, “And the spirit will return to the God who gave it.” A spirit that has been broken goes up to God, Malchut, heart. The liver, SAM, offers it to the heart, as it has become its advocate, and it is all one connection in the offering.

It is so because by the liver’s enjoyment from sacrificing the offering, because it receives illumination of GAR of the separated left, this begins the preparation of the Zivug. For this reason, the prosecutor becomes an advocate and brings good references about the broken spirit of the sacrificing person, so it will be accepted by the heart. It does it for its own good, so its illumination of the Zivug will not be spoiled, hence the liver, SAM, offers it to the heart, for it became his advocate because the prosecutor has become the advocate.

215) All the illnesses and afflictions go out to the body from the liver, SAM, and this is where they are found. The heart, Malchut, is purer than all the organs of the body, and from it

emerges all the good and all the health of all the organs, all the power, joy, and wholeness that all the organs need.

The Offerings216) Offerings come only to repel the impure sides and attract the holy sides. There are big and small among the arteries in the liver, the armies of SAM, and they expand to several sides. These take the inner parts and the fats that are consumed on the altar all night long, since the offering is entirely to the Creator, and the Sitra Achra takes only from the inner parts and the tallow.

217) The offerings of the Creator are to bring the letter Yod in the letter Hey, and the Vav in the Hey. But even though all the sacrifices must be offered to the Creator, and He dispenses to all the camps the food from the offering, to each what it deserves.

To the ones of the intellect, meaning to the side of Kedusha, he gives the nourishments of the Torah, and a drink of wine and water of the Torah, the middle line, which is called Torah, by which all the lights are established.

To the natural ones, which are demons that are as people, the Sitra Achra, He gives natural foods, whose fire comes down to eat them. That is, the illuminations that come from the left line of separation, without correction of the middle line, called Torah.

218) If Israel are rewarded, He would come down like a lion of fire to eat the sacrifices. If they are not rewarded, He goes down there like a dog of fire. Even so, when a man dies, if he is rewarded, an image of a lion comes down to receive his soul. If he is not rewarded, an image of a dog descends, of which David said, “Deliver my soul from the sword; mine only one from the power of the dog.”

219) Because the Creator wanted to deliver from them the bodies and souls of Israel, He commanded to sacrifice sacrifices of beasts and bodies instead, so the Sitra Achra would not govern them. The Sitra Achra will enjoy them, to keep the verse, “If your enemy is hungry, give him bread to eat. And if he is thirsty, give him water to drink.” And then the prosecutor becomes an advocate.

But the Creator receives from the offering only the will of the heart and the breaking of the heart, as it is written, “The sacrifices of God are a broken spirit, a broken and a shattered heart, O God, You will not despise,” like clay vessels, of which it was said, “Were broken and purified.”

220) The priest, brain, ZA, is right. The Levite, heart, Malchut, is left. Israel, the body, are the middle line. When the souls of Israel go up to MAN, they become the middle line between ZA and Malchut. It was said about them, “priests in their work and Levites in their stand, and Israel in their standing. If the liver, SAM, wishes to offer the tallow, which are impure, to the heart, it takes only the fat of pure tallow.

The GAR of the separated left are impure tallow. The VAK de Hochma of the left, which are united in the right by the middle line, are pure tallow. There is pure tallow and impure tallow in the body, clear blood without waste and blood that is murky with waste, since the arteries of the blood in the heart, Malchut, are holy armies. The arteries of the liver, SAM, are impure armies.

Likewise are the camps of the evil inclination and the camps of the good inclination. These are appointed over the arteries of the heart, and those are appointed over the arteries of the liver. Opposite them there are two nations: Israel are the arteries of the heart, and the nations of the world are the arteries of the liver.

221) But not even all of Israel are equal. There are children of Malchut among them, from the side of the holy Malchut, comprising ten Sefirot and all the HaVaYot [pl. of HaVaYaH] and the appellations. And there are among them those who are servants, from the side of the servant, Matat, his servant, the housekeeper of Malchut. And there are among them those who are as beasts. It is written about them, “You are My sheep, the sheep of My pasture, you are men.”

Those who are as sheep, the Creator commanded them to offer beasts in their stead, to atone for them. Those who are similar to angels, their offerings are good deeds, on which there are appointed angels who offer the good deeds before the Creator in their stead.

222) Those who are sons of HaVaYaH, by their iniquities, the letters of HaVaYaH separate, there is no upper Zivug, Yod-Hey, and there is no Zivug of ZA and Malchut, Vav-Hey. And their correction is the Torah, the name HaVaYaH, to bring the letters closer through their offering, Yod in Hey, Zivug AVI, Vav in Hey, Zivug of ZA and Malchut.

223) But in all the offerings of those who are in all the Behinot [discernments]—beasts, angels appointed over the Mitzvot, Malchut, and the name HaVaYaH—the offering must bring all of them closer to the Creator, the Zivug of the four holy letters of HaVaYaH.

The Creator rides with the four letters HaVaYaH in four animals of the angels Michael, Gabriel, Uriel, Raphael, who are the Merkava in Beria. And the Creator rides with four letters HaVaYaH in four foundations: fire, wind, water, and dust, HG TM in Yetzira, Yesod, from which four animals of nature were created, HG TM in the world of Assiya.

The Creator brings water in fire, the two lines, HG, Yod-Hey. And wind in dust, Tifferet, is called Ruach with Malchut, who is called dust, which is Vav-Hey, as it is written, “He makes peace in His high places.” Thus he brings the four animals of the angels, attracting Michael, intelligent water, with Gabriel, intelligent fire, right and left, Yod-Hey. He attracts Uriel, air, intelligent wind, with Raphael, ashes, intelligent dust, Vav-Hey, for as soon as the Creator departs from among them they have no power.

224) It is written in all the offerings, “To the Lord [HaVaYaH].” So how is it said that there is separation in the letters HaVaYaH, and the offering now comes to unite them? This was said about those degrees that were created and called by His name, and not that they are He, Himself. It is written about it, “All that is called by My name, and for My glory I have created it, formed it, and made it.” And there are letters HaVaYaH in Atzilut, in which there is no separation and cessation, which are as fountains for all the worlds, watering the trees. Four letters in Atzilut were depicted over those who were created, toward HaVaYaH clothed in the world of Beria: Yod for the head, Vav for the body, and Hey Hey were depicted as ten fingers.

225) But the cause of causes, Ein Sof, who is above all, called HaVaYaH, whose light is clothed in HaVaYaH, it is written about him, “To whom then will you liken Me, that I should be equal? says the Holy One,” and “To whom will you liken God? Or what likeness will you compare unto Him?” “I the Lord do not change.” The iniquities of the lower ones do not

touch Him, separating the letters Yod from Hey in him, or Vav from Hey, for there is no separation in Him. It is written about Him: “No evil will dwell with You.”

He governs everything, and there is no one who governs Him. He perceives everything, and there is no one who perceives Him. He is not called HaVaYaH, or all the names, unless when His light expands over them, over the degrees in the four worlds ABYA. When He departs from them, there is no name of His essence in them at all. He is deep, deep; who can find Him?

226) There is no light that can look at Him and will not be darkened. Even the upper Keter of Atzilut, whose light is stronger than all the degrees and all the hosts of heaven, upper and lower, it is written about it with regard to His essence, “He made darkness His hiding-place.” And it is written about HB, “Cloud and mist surround Him.” It is even more so with the rest of the Sefirot, and much less with the animals, and much less with the foundations, who are dead, without vitality.

He surrounds all the worlds, and there is no one who surrounds them on all sides, above and below, and to the four sides, but Him. There is no one who can exit His authority. He fills all the worlds, and none other fills them.

227) He sustains all the worlds, and there is no other God over Him to give Him life, as it is written, “You sustain them all.” He connects and unites a kind to its kind above and below, and there is no closeness in the four foundations to each other, but the Creator when He is among them.

228) When those who are called “You are the children of the Lord your God,” from the side of HaVaYaH, sinned, He departed from the letters HaVaYaH and they remained separated. Its correction is to bring the lights closer to the Creator, Yod in Hey is Zivug of Hochma and Bina, and Vav in Hey is Zivug of Tifferet and Malchut.

Likewise, His servants, from the side of Matat, and from the side of the animals, Michael, Gabriel, Uriel, and Raphael, cause by their sins for His Godliness to depart from them. Their correction is to return and bring the Creator back over them, and bring them closer to each other.

Likewise, those who are from four foundations—fire, wind, water, and dust—who are called “the sheep of the Creator,” by their iniquities they cause the Creator to rise from them. The correction is to bring them closer to the Creator.

229) For this reason, He commanded in all of them an offering to the Creator, to unite the letters HaVaYaH that were parted and departed, as it is written, “My bread, which is presented unto Me for offerings made by fire.” Also, “The one lamb you shall offer in the morning and the other lamb you shall offer at twilight.” It is also written, “two turtle-doves, or two young pigeons.” Each kind goes to its kind and connects with it. And the Creator makes everything close in this place, which is the cause of everything, and there is no God besides Him, and no one who can bring the forces close but Him.

230) But the forces of the idol worshipping nations are from the side of separation. Woe to one who causes separation in the letters, in the animals, and in the foundations by his iniquities, for the Creator promptly leaves Israel, and the idol worshipping nations will enter among them. The idol worshipping nations have no closeness to the Creator because there are

no offerings abroad, in the place of the nations. For this reason, one who dwells abroad is as one who has no God.

At the time when Moses said these words, all the holy letters descended to him from Atzilut, as well as the holy animals in Beria, and the four foundations in Yetzira and Assiya, and blessed him. They said, “By you, Moses, the Creator descended upon us and brought a kind to its kind. Blessed are you to the Creator in four foundations. Now everything is clarified as it should be established.”

Delight in the Lord231) It is written, “Trust in the Lord and do good; dwell in the land, and cherish faithfulness.” “Trust in the Lord,” as it should be, “And do good,” meaning make the correction of the holy covenant, so you will correct it and keep it properly. If you do that, you will be here in the land, which is “dwell in the land.” The faith of above, Malchut, will be nourished by you, and this is “cherish faithfulness.”

232) Also, “Delight yourself in the Lord; And He will give you the desires of your heart.” All this was corrected in the correction of the covenant. Once the covenant was corrected, everything was corrected. And because Pinhas was jealous over that covenant, he was rewarded with everything.

Moreover, he protects the whole of Israel, and in him the verse, “Delight in the Lord,” comes true. He rises and connects above, in the first light that the Creator created and concealed, in the light that Abraham enjoys, and to which Aaron the priest connects.

233) After Pinhas rose to being the high priest, the killing of Zimri was not mentioned in regard to him, and it is inappropriate, so he will not grip to the branches of the Sitra Achra whatsoever. It is inappropriate to mention this in relation to him because anyone who kills, there are branches of the Sitra Achra in him, but Pinhas had already connected to the right, to priesthood, and had no part in the Sitra Achra whatsoever. This is why his name is not mentioned here, for what seems like a praise is a disgrace to him, and a descent from the high degree to which he became united. This is why it is written plainly, “The stricken, who was struck,” and also, “And the name of the stricken woman,” without mentioning by whom.

234) Rabbi Pinhas said, “Happy is the generation that hears your words in the Torah. And happy am I for being rewarded with it.” Rabbi Shimon said to Rabbi Pinhas, “Happy is the generation that you and your piousness are in it.”

“And He Came upon a Place” Are Words of Conciliation235) It is written, “And Jacob went on his way and angels met him.” There is a good encounter, a bad encounter, and there is one for prayer. While he was going to Haran, it is written, “And he came upon a place” [Pegia means “encounter,” “coming,” and “arriving”]. He was praying the evening prayer in Malchut, called “a place,” as it is written, “Behold, there is a place with Me,” since the evening prayer is worthy of that place for it is the correction of Malchut, as there is no encountering but prayer.

236) “And he came upon a place and slept there, for the sun had sent.” “And he came upon a place”; there is no coming but conciliation, for the holy sun, ZA, had come [Ba means “came” as well as “set”] to the moon, Malchut, the husband to the wife. It follows that it is

inappropriate for the husband to come to his wife unless by words of conciliation, to appease her. It is written, “And he came upon a place,” meaning that he said to her words of conciliation. Afterward, “And slept there.” When Jacob came from Haran, it is written, “And he was met,” meaning that Malchut had sent forth to appease him, so he would come to her.

ZA is right; Malchut is left. As there is a dispute between right and left, so it was between ZA and Malchut. In the diminution of the moon, ZA defeated Malchut because she diminished and went out of the left line. For this reason, ZA must appease her and return to her the illumination of the left, as it is inappropriate for a husband to come to his wife if not by words of conciliation, to appease her. In the beginning he extends to her the illumination of the left for conciliation, and then he mates with her and gives her the faithful Hassadim.

Sometimes it is to the contrary, where ZA is in VAK, and Malchut appeases ZA so as to mate with her, by which his GAR return to him, as it is written, “A virtuous woman is her husband’s crown. For this reason, when Jacob came from Haran, when he was in Katnut, called Haran, it is written, “And he was met,” meaning that Malchut had sent out to appease him, so he would come to her, unite with her, and by that the GAR would return to him.

237) “And Jacob said when he saw them.” “When he saw them” refers to the angels of ZA, called “day,” and of Malchut, called “night.” They disappeared from him and then appeared to him. This is why it is written, “When he saw them: ‘This is God's camp.’”

It follows that there were those of the day, and those of the night. It is written about those of the night, “God’s camp,” since Malchut is called Elokim [God], and it is written about those of the day, “this,” since ZA is called “this.” This is why it is written, “And he called the name of that place Mahanaim,” two camps. Now he saw here two holy camps, the camp of Rabbi Shimon, and the camp of Rabbi Pinhas.

The angels of the day and those of the night were from the illumination of the Zivug. While he was in Haran, he did not see them. But now, in the Zivug, he saw them. They disappeared from him and then appeared to him. This is why it is written, “When he saw them.”

239) “For the sun had set [come].” “Had set” refers to putting out, that the light of the sun was put out. We learn from this that one who unites with one’s wife must put out the candle at night. And in the day, it is the conduct of sages to use their beds [mate] only at night, chastely. For this reason, sleeping is done at night, when the sun has set, after the sun has departed from the world.

240) For this reason, as one should cover oneself from the sun, one should also cover oneself from those angels of the good inclination on the right, in several camps, and from those angels from the evil inclination, who is walking on the left, in several camps.

Therefore, once the morning came he said, “When he saw them,” for at night he did not see them. On the part of Jacob, who was a whole man, middle line, there were only the camps of the king and queen with him, called “daytime angels” and “nighttime angels.” For this reason, “And he called the name of that place, Mahanaim,” in plural form, two camps.

It is written about those angels of the day, of ZA, “When he saw them,” that camp of God. ZA is called “this.” When the angels of the night came, of Malchut, they gathered with him to keep him. He said, “And he called the name of that place Mahanaim,” two camps. We could

argue that the words, “When he saw them,” are written after he returned from Laban, since there is no early or late in the Torah.

241) “And he came upon a place.” First it was said that an encounter is the evening prayer. Afterward it is said that encountering is words of conciliation when the groom comes to the bride. Accordingly, “And he came upon a place” means unification of the groom and bride. Because a prayer is the bride, Malchut, as it is written, “Come with me from Lebanon, my bride, with me from Lebanon,” Malchut is called “with me.” And it is written, “Behold, there is a place with Me.” Thus, “a place” means Malchut, like “with Me.” And because Malchut is called “a place” in this world, it is written about it, “And he came upon a place and slept there.”

“And he came upon a place” means that he met Malchut, called a “place,” and a “prayer,” and a “bride.” Therefore, the meaning is that the groom, ZA, encountered and came to the bride, Malchut, called a “place.” It can also be said that encountering means correcting the evening prayer, since the correction of the prayer is the unification of groom and bride, since a prayer is Malchut, and the two interpretations are the same thing.

242) For this reason, she says, “Who will give me in the desert a lodging place for travelers,” for at that time she was an authority in and of herself, and not with those who determine that she is indebted to them, without her groom. Whenever a man prays, the Creator rushes ahead and keeps her, as it is written, “And the man was astounded by her.” There is no man but the Creator, as it is written, “The Lord is a man of war,” and it is written, “And it came to pass, before he was done speaking, that, behold, Rebecca came out.” This is as it is written, “And His arrow shall go forth as the lightning.”

At night, in the dark, is the governance of the Dinim and the left line. The governance of the left without the right is darkness, since the governance of the right, light of Hassadim, is daylight. This is why we should pray the evening prayer, to mate her with ZA, the middle line, at which time she is kept from the Sitra Achra, so the abundance will not be drawn from her from above downward. And as the night is the dominion of the left in terms of time, the desert is the dominion of the left in terms of place. For this reason, it is a place of the serpent, the Seraph, and the scorpion.

This is why she says, “Who will give me in the desert a lodging place for travelers,” for then she was an authority in and of herself. The Shechina is waiting and says, “Who will give me in the desert,” the place of the governance of the left, to be in a Zivug with Tifferet and Yesod, called “guests,” and this the “lodging place for travelers [also guests].”

One who prays the evening prayer corrects it by this Zivug. At that time she is regarded as an authority in and of herself, when the abundance of Hochma in her remains in her possession and she does not extend from above downward, for this is the correction of the middle line, which is Tifferet and Yesod. Malchut awaits this correction and says, “Who will give me in the desert a lodging place for travelers.”

At that time she was an authority in and of herself, and not with those who determine she is indebted to them without her groom, for then she is kept so the abundance of Hochma will not be drawn from her from above downward, as they determine she is indebted and separates her from her groom, the middle line.

Whenever a man prays, the Creator rushes ahead and keeps her. It is so because by the prayer, a person unites Malchut with the Creator, the middle line, which he rushes ahead and keeps from the outer ones and the wicked, so they do not extend from her from above downward. It is written, “And the man was astounded by her,” meaning that the Creator was waiting to mate with her.” And before the invocator has completed his prayer, the Zivug takes place, as it is written, “And it came to pass, before he was done speaking, that, behold, Rebecca came out.” Rebecca has the letters of Barak [lightning], and a lightning implies the Zivug, which shoots like an arrow, as it is written, “And His arrow shall go forth as the lightning.”

243) For ten, the Shechina rushes ahead and comes; for one, she does not come until he has sat down. So how do we say that whenever a person prays the Creator rushes ahead and keeps her, even for one person?

For ten, which is Yod, the Hey comes first. If there are also Yod-Hey, Mochin de HB, since Yod includes the Hey, the Shechina, who is the Hey comes, too. For one, she does not come. If Vav is one without the letters Yod-Hey, until it sits and receives the Mochin of Yod-Hey, the second Hey of HaVaYaH does not come to it. In a place where there are no Yod-Hey, the Hey, Malchut, does not come.

One who wishes to unite the letters Yod-Hey Vav-Hey must plead with a plea and pleading. This is why it is written, “And I pleaded with the Lord at that time, saying, ‘O Lord GOD, You have begun,’” since in ADNI, which is the Shechina, she is in pleading, and from the Creator we ask for mercy. Thus far is the matter of the evening prayer.

Pleading increases the grace of the Shechina to make her fit for the Zivug. Rachamim are the Mochin of the middle line, comprising both lines, right and left, Yod-Hey. To unite the letters of HaVaYaH we must extend Rachamim to the Creator—the Mochin of Yod-Hey and pleading that enhances the grace of the Shechina in His eyes. Then the unification takes place. The Shechina comes only if there are Mochin of Yod-Hey in ZA.

The One Lamb You Shall Offer in the Morning244) It is written, “The one lamb you shall offer in the morning, and the other lamb you shall offer at dusk.” It is so that matters that are under the furnace of the world will be covered under your clothing. As a garment covers the body, the secrets of Torah must be covered, much less the secrets of the offerings, which are as the closeness of a wife to her husband. This is why it is called Korban [offering/sacrifice] from the word Kirvah [closeness]. The furnace of the world means the excessive concealment that exists in the world.

245) As the closeness of a man to his wife should be in concealment, the offering must be covered from the incest of the insolent wicked, who have neither shame nor humbleness. There are several kinds of bastards, children of incest, children of menstruation. Nidah [menstruation] means Nad Hey [The Lord has wandered] away from her, meaning the Shechina, who is called Hey, and in her stead there is a maidservant, the daughter of a foreign god, a harlot. It is written, “Under three the earth quakes, and under four it cannot bear: under a servant that is made king, a villain when he is satisfied with food, and a maidservant that is heir to her mistress.” The Hey, the queen, the good inclination, has wandered off from her place and a maidservant entered in her stead, the evil inclination.

246) It is written, “I saw in the house what seemed like an affliction.” This is the impure blood of menstruation. And as it is written of the affliction, “And the priest shall shut him up seven days.” Likewise, she will be in her menstruation seven days. How fortunate are the organs that are sanctified during intercourse, which are called “timbers of the offering,” to which holy fires are gripped. They are from the name HaVaYaH, ZA, which grips to their fire. This is why it is written, “Honor the Lord with light.”

247) The end and the wholeness of the verse, “And a tenth of ephah of semolina.” How fortunate is one who extends from his brain a clean drop of semolina without waste during the Zivug. It is implied in the letter Yod from ADNI, which is why it is written, “And a tenth,” for she is included in ten Sefirot, and she is mixed with beaten oil, a fourth of a hin, mixed with four: Mikrah [the Bible (Old Testament)], Mishnah, Talmud, Kabbalah, on which the righteous beat themselves and raise MAN for her Zivug.

Ezekiel’s Merkava248) When Ezekiel saw the Shechina out of the Klipot, out of garments, he saw with her ten Sefirot without any separation. These are the brain in all of them. He saw them from the river Kvar, below, which is the vehicle that is below, in Matat, for Kvar has the letters of Rechev [vehicle], as it is written, “The vehicle of God is twenty-thousand, thousands of Shinnan.”

Each Riboh [myriad] is 10,000. Ribotaim [as the word is written in the verse in Hebrew] are 20,000. Take off from that two that are gone, since Shinnan has the letters of She Einan [that are gone]. “Thousands” are 2,000 that are gone, leaving 18,000, as the count of eighteen worlds, Yesod, called “living,” including ten Sefirot, having clothed in the letters Tet from Matat.

It is the letter Tet from Totafot [part of the Tefillin], as it is written about it, “And they will be as Tatafot between your eyes.” Who are the eyes? They are those of above, as it is written, “The heavens were opened, and I saw visions of God.” Visions are ten mirrors of Matat that Ezekiel saw as a candle in a lantern, nine mirrors open, and one concealed.

Although Ezekiel saw the Shechina wearing garments of BYA, he still saw the unification, the connection of the Sefirot ZA and Malchut. He saw the Shechina united with ZA. He saw with her ten Sefirot without any separation, where ZA is the upper nine, connected to Malchut without any separation.

These ten Sefirot are the brain that is clothed within. However, he saw them when they were clothed in Matat, since during the exile the Zivug of ZA and Malchut is clothed in Matat. He saw them in the clothing of the river Kvar, which is Matat.

Kvar has the letters of Rechev [vehicle]. This is why it is written about Matat, “The vehicle of God is twenty-thousand, thousands of Shinnan.” Deduct from that two that are gone and 18,000 remain, as the count of eighteen worlds, Yesod, called “living,” which includes ten Sefirot. It is so because when ZA and Malchut are in Zivug through the Yesod, Yesod is called “eighteen worlds,” since then ten Sefirot de Ohr Yashar [Direct Light] descend from Yesod to Malchut, and ten Sefirot de Ohr Hozer [Reflected Light] rise from Malchut to ZA.

Because the Zivug is on Hochma, whose digits are thousands, they are regarded as 20,000, 10,000 of Ohr Yashar and 10,000 of Ohr Hozer, which are included in Matat. This is why it

is written, “The vehicle of God is twenty-thousand,” for Matat, the Merkava of Elokim, has 20,000 lights.

However, even though the Zivug is with Malchut, the essence of Malchut is missing in Malchut, too, since the Malchut, Man’ula [lock], has been concealed, and in her stead Yesod de Malchut is employed, the Miftacha [key]. This is why two Sefirot of the twenty are missing in her, since it lacks the Malchut of the ten Sefirot de Ohr Yashar, and the Malchut of the ten Sefirot de Ohr Hozer, and there are only eighteen Sefirot there.

“And they will be as Tatafot [Tefillin] between your eyes.” These are illuminations of Hochma in Malchut, called Eynaim, as it is written, “The heavens were opened, and I saw visions of God,” since visions are illuminations of Hochma called Eynaim. Visions are ten visions of Matat, where the ten Sefirot of Malchut clothed in Matat are called “visions.” It is so because there is vision and seeing only in Malchut, since there is no disclosure of illumination of Hochma in any Sefira but Malchut.

Ezekiel did not receive the visions of Malchut from Malchut herself, but from the clothing in Matat, as a candle in a lantern, a candle that stands inside a lantern whose walls are made of glass, and he sees the illumination of the candle from within the glass walls. This is how Ezekiel saw the visions of the Shechina, the candle, out of the Kelim of Matat, the lantern.

But although we say that he saw the ten visions of Malchut, they are only nine visions, since Malchut de Malchut was concealed, and an illumination from Yesod, called Miftacha, serves in her stead. This is why he saw nine visions, the first nine of Malchut, but did not see the vision of Malchut de Malchut, as she is concealed and hidden.

249) One vision that he saw of those ten visions is as it is written, “And above the firmament that is over their heads was the likeness of a throne, as the appearance of a sapphire stone.”

250) The Creator said to the camps of above: “Anyone who prays, strong, wise, or rich. He is strong in merits, overcoming his inclination. He is wise in the Torah, rich in Mitzvot, his prayer will not enter this palace until you see in him these signs, that he has put in himself My corrections. For this reason, if the rav [teacher] resembles an angel of the Lord of hosts, they should seek Torah from him, meaning those in whose garments these signs are inscribed, his prayer you should accept.”

One sign that will be inscribed in his prayer in azure on the four edges of the Tzitzit—for azure is similar to the firmament—is Matat. It follows that he is similar to the angel of the Lord of hosts, whose form is the azure in the Tzitzit.

251) For this reason, the measure of the Tzitzit is as we learn, a Talit [prayer shawl] in which the little one is covered almost entirely. This is the one of whom it is written, “And a little child shall lead them,” Matat, called “little child.”

He is leading the four animals, which are four, and he includes the six steps to the throne, HGT NHY, which are six. And because he consists of ten, the ten Sefirot of ZA and Malchut de Atzilut, which are ten, clothe in him, and in him the Creator appears by his Shechina to the prophets, who consist of ten Sefirot.

On the part of the Shechina, which is clothed in Matat, who is the tenth Sefira, the azure in the Tzitzit, Matat, too, is the azure of all the colors, as all the colors are included in azure.

252) Malchut is called “azure,” the conclusion of the ten Sefirot. It is written about it, “Thus was finished all the work of the tabernacle of the tent of meeting,” as it was the conclusion of everything. Techelet [azure] comes from the word Kalah [bride], as it is written, “And it came to pass on the day that Moses had concluded setting up the tabernacle.” Sages explain that Klot [concluded] comes from the word Kalah [bride], hence the Shechina is called Techelet [azure], and is the azure light in the candle, which consumes tallow and offerings.

The light of the left line in Malchut, the illumination of Hochma, is called “azure” because

1. It is the conclusion of the ten Sefirot, as in the verse, “He searches every purpose” [synonymous with “conclusion”]. Also, we learn that the purpose of Hochma is repentance and good deeds, namely a result and a purpose, for the illumination of Hochma in Malchut is the result of every upper nine.

2. From the words, “Thus was finished all the work of the tabernacle of the tent of meeting.” Azure means conclusion, since its illumination concludes all the Sefirot.

3. Techelet [Azure] from the word Kalah [bride], for Malchut is the bride of ZA.

4. She is called Techelet from the word Kelayah [annihilation], which is the azure light in the candle, consuming tallow and offerings. The Dinim that come with the illumination of Hochma in her consume and burn everything. Like the azure in the Tzitzit, the white threads are lights of Hassadim, and the azure wick is illumination of Hochma in Malchut.

253) Ezekiel said about the light of Hochma in her, which is called “azure”: “the likeness of a throne, as the appearance of a sapphire stone.” The virtue of that stone is that one who inherits it, the light of Hell does not govern him. No fire in the world can spoil it, nor any kind of metal. If you hammer a sapphire stone with a hammer, the hammer will break on it, but it will not be harmed. Water certainly does not harm it, and all the upper and lower ones of the Sitra Achra fear it.

It is written about the azure of the sea, “If you pass through the water, I will be with you,” with this virtue of the azure light in Malchut, called “sapphire stone,” the horse and his rider drowned at sea, who is the appointee over Egypt, who drowned in the sea by the force of that azure light.

254) The upper and lower fear that azure color. The camps of the sea fear it, and the camps of the firmament, which is azure, fear it. The camps of the azure of the fire of Hell—the azure of the Sitra Achra—fear it.

When the light of azure in Malchut is revealed, the illumination of Hochma, very harsh Dinim appear with her, casting dread and tremor over all the outer ones.

255) Azure is Din, for the name of Malchut is ADNI, letters of Dina [Aramaic: Din (judgment)]. Two colors are written in the Talit: white and azure. It is written about those two colors, “And under his feet as it were a paved sapphire brick.” The Livnat [brick of] is the Lavan [white] of the sapphire, since sapphire consists of two colors, Rachamim and Din. White is Rachamim, and black is the blackness of azure.

Sages implied about those two colors: “When is the Shema read during the morning prayer? When he distinguishes between azure and white.” A king’s daughter, Malchut, is the Shema reading, the unification of the Creator, consisting of two colors, white and azure, HaVaYaH

ADNI, HaVaYaH is white and ADNI is azure, in order to be Rachamim and Din. It is as the Creator, ZA, consists of two colors, HaVaYaH ADNI, to be Rachamim and Din, a throne of Din and a throne of Rachamim.

256) “As the appearance of a sapphire stone ... the likeness of the throne.” If the sapphire stone is the azure in the Tzitzit, what is the likeness of the throne? Opposite the throne—where she has seventy-two bridges, lights from the name AB—the man will be inscribed in seventy-two connections and rings of a Tzitzit, corresponding to the seventy-two bridges of the throne. Eighteen connections and lines to each side of the four sides of his garment are five connections and thirteen rings, and four times eighteen are seventy-two, since the throne, the letter Hey, Malchut is to each side in the four animals of the throne, which are four, opposite the four edges of his cover.

257) The six edges of the throne, which are six, Matat, include four animals, as it is written, “And a little child leads them.” They are Michael, Gabriel, Nuriel, and Raphael. Matat is the six steps to the throne, HGT NHY, each comprising one hundred, which amount to 600. A Tzitzit filled with two letters Yod amounts to 600. If one Yod is missing from the Tzitzit, the Hirik complements in its stead, as it is like a Yod. On each side of the four edges of his garment is a Tzitzit that amounts to 600, and with the thirteen rings of the Tzitzit, they are 613.

258) The six steps to the throne is Vav, and in full, Vav-Aleph-Vav, which amounts to thirteen. Vav-Aleph-Vav is implied in three words of the combinations of seventy-two words that exist in the three verses, “And went,” “And came,” “And pitched,” which are the three words, Vav-Hey-Vav Aleph-Nun-Yod Vav-Hey-Vav, whose initials are Vav Aleph Vav. There are five knots in the Tzitzit, which are five to each side of the four edges of the garment, and the filling of Hey, which is Aleph, is the garment itself, one for all.

Eighteen is completed in the letter Hey that connects to Vav-Aleph-Vav, which is thirteen in Gematria, which are the letters Tet from Matat. Also, Hey-Yod [eighteen] implies Haya [animal], where there will be an animal to each of the four sides, and will consist of four animals, since the four sides are included in one another. Each animal has four faces and four wings. Together they are thirty-two faces and wings. They hang from the fourth of the four animals, which is the face of a man, a man who is dressed in a Tzitzit.

259) There are thirty-two Tzitziot [fringes], as the count of Yod-Vav-Dalet Hey-Aleph Hey-Aleph, whose wholeness is Vav-Aleph-Vav, thirteen rings in all four sides. Vav-Aleph-Vav unites with all four animals in the four sides, completes the name Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph above, in ZA and Malchut de Atzilut, and completes below in the animals.

The middle pillar, Matat, is to complement above, like Tifferet de Atzilut, for the name of Matat is as the name of his rav, Tifferet, and was created in his likeness, after his image, Matat, including all the degrees from above downward, since Tifferet and Malchut de Atzilut are clothed in him. From below upward means that he comprises all four holy animals, and he is gripped in the middle, as it is written, “And the middle bar inside the boards shall pass through from end to end.”

260) Matat comprises four faces and four wings of each animal above in ZON, which are YAHDONHY, the combination of HaVaYaH ADNI, ZA and Malchut, as it is written, “Then

Moses sang.” In each of the animals of ZA, Moses, there are four faces and four wings, which in Gematria are Aleph-Zayin, eight. Likewise, “then” in the lion, “then” in the ox,” “then” in the eagle, and “then” in man. These are thirty-two faces and wings, which are four times “then” in Gematria.

261) These four faces, the four letters HaVaYaH, and the four wings, the four letters ADNI, correspond to the four gold garments, ADNI, and the four garments of white, HaVaYaH, which the priest wore in order to atone for Israel. They correspond to “ADNI [Lord], open my lips,” said at the start of the Standing Prayer. It also corresponds to the prayer itself because in each conclusion of the eighteen blessings of the prayer there is HaVaYaH. Eighteen times HaVaYaH consist of seventy-two letters, as the count of “And ... concluded,” which is Yesod, called “all,” since eighteen HaVaYot [pl. of HaVaYaH] are included in “Righteous one who lives forever,” which is “And ... concluded.”

262) In the four animals there are thirty-two letters, where in each animal there are HaVaYaH ADNI, eight letters to each side, and thirteen letters from the beginning of the words in the three words, Vav-Hey-Vav Aleph-Nun-Yod Vav-Hey-Vav, which are thirteen in Gematria. The upper and lower thirteen are included in this Vav-Aleph-Vav by which Adam—who is 45 in Gematria—was completed. He is the middle pillar, since the thirty-two letters of HaVaYaH ADNI on each side, with the thirteen letters in the Vav amount to MA, as the number Adam (45).

Four Klipot Surrounding the Four Animals263) There are no Klipot above, in the tree of life, ZA, since it is forbidden to approach the king’s gate wearing rags. Below, in Matat, there are Klipot since Matat is in the form of the middle pillar, ZA. When the Creator is outside of His Malchut, when Malchut is in exile, He covers with the face and wings of His servant, Matat, as it is written, “And He rode upon a cherub, and flew.” Matat is called a “cherub” and a “vehicle.”

264) The Klipot surround the four animals of Matat: 1) Tohu, of which it is written, “And behold a great and strong wind taking mountains apart and shattering rocks, but the Lord was not in the wind.” 2) Bohu, of which it is written, “And after the wind, an earthquake, but the Lord was not in the earthquake.”

These are the two Klipot [peels/shells] of the nut: a green Klipa is Tohu, and a white Klipa is Bohu, which is wet stones, a Klipa as hard as a wet stone. Opposite those two Klipot there are chaff and straw of the wheat.

265) 3) The third Klipa surrounding the four animals of Matat is thin. It corresponds to the bran of the wheat, since here it becomes attached to the wheat and cannot be separated from there until it is ground in the mill, which corresponds to the molars in man’s mouth. Words of Torah must be ground in them until they are as flour, as clean semolina. The waste, the bran of the Torah, is sorted in a strainer, which is the lips, until the rule is as clean semolina.

At that time the heart, the mind, and all the organs of the body where the soul spreads take that rule that is as clean semolina, and the soul is nourished in it, as the body is nourished by the words of the corporeal world, for God has made them one opposite the other. There is the bread of the body, and there is the bread of the soul, as it is written, “Go, eat of my bread.”

266) This is the Klipa that is attached to the marrow of the nut, for when the nut is soft, it parts from the marrow of the nut with ease, but when it is dry, it is hard for a person to remove it from there, for the difficulty remains. This is why the Creator commanded man to repent in his youth, before the evil inclination grows old in him, as it is written, “Arise before old age,” meaning arise in repentance before you are old. This Klipa is fire.

4) The fourth Klipa that surrounds the four animals of Matat is an abyss, as it is written, “And darkness over the face of the abyss,” which is the hollow in the nut, of which it is written, “A silent voice,” where the king comes. It is written about it, “And out of the midst of it as the color of electrum [electricity], out of the midst of the fire.”

267) These four Klipot are inscribed in the four organs of the body: in the lungs, where there is moisture, from which there are the attachments [flaws] of the lung, which glue the lobes of the lungs to one another and weaken it. It is written about it, “Her legs go down to death; her steps take hold on the netherworld.” There, a strong wind takes mountains apart, beating against the lobes of man’s lungs.

It is a wind that makes man’s body storm, the first Klipa, called in Ezekiel, “stormy wind,” the wind that Elijah bent under him and by which he went up, as it is written, “And Elijah went up to the heaven by a storm.” This wind knocks on the lung, which drinks various drinks, and in them the spirit of God hovers over the face of the water. This is a Klipa to the holy spirit. And to the left, it is a stormy wind. It is written about it, “A wisehearted one to his right, and a fool to his left.”

It is written, “And I saw, and behold, a stormy wind came from the north, a great cloud, a blazing fire, and a brightness round about it. And out of the midst of it was a semblance of electrum out of the fire, and the midst of it the likeness of four animals.” The text counts four Klipot: “stormy wind,” “great cloud,” “blazing fire,” Noga [brightness]. Afterward it says that within those four Klipot there are four animals: lion, ox, eagle, man. Why are the four holy animals inside the four Klipot? Moreover, it was said that above, in the tree of life, in ZA de Atzilut, there are no Klipot on its four animals, while below, in Matat, there are Klipot, since the four animals of Matat are inside the four Klipot.

To explain to us the matter of these four Klipot, he compares them to the four Klipot—Tohu, Bohu, darkness, and the spirit of God—in the work of creation, and to the four of Elijah, which are “great and strong wind that takes apart mountains, a quake, fire, and a silent voice.” He also compares them to the four Klipot of wheat—chaff, straw, bran, and coarse bran—and to the four Klipot of the nut, within which are the four Mochin of the nut, since the marrow of the nut is split to four parts. He brings all these comparisons so as to draw from one in regard to the other.

Those four in the work of creation, the four of Ezekiel, and the four of Elijah are as the ones in the beginning of the emanation of the worlds, when four Behinot emerged: Tzimtzum Aleph, Masach de Tzimtzum Aleph, Tzimtzum Bet, and Masach de Tzimtzum Bet. Thus, in each element that is sorted out of the seven kings of Nekudim, these four Behinot emerge in them. These are the four of the work of creation, the four of Ezekiel, and the four of Elijah.

In the work of creation, Tzimtzum Aleph is called Tohu. In Ezekiel, it is called “stormy wind.” In Elijah it is “great and strong wind that takes mountains apart,” in the wheat it is the chaff, and in the nut it is green.

In the work of creation, the Masach de Tzimtzum Aleph is called Bohu. In Ezekiel it is a great cloud, in Elijah it is a quake, in the wheat it is the straw, and in the nut it is a white Klipa [shell].

In the work of creation, Tzimtzum Bet is called “darkness,” in Ezekiel it is a blazing fire, in Elijah it is fire, in the wheat it is bran, and in the nut it is a peel that sticks to the marrow.

In the work of creation, the Masach de Tzimtzum Bet is called an “abyss,” “And the spirit of God was hovering over the face of the water.” In Ezekiel it is Noga and electrum, in Elijah, a silent sound, where the king comes, in the wheat it is coarse bran, the very fine waste of the flour, and in the nut it is the hollow of the nut.

There are two Klipot of the nut—a green Klipa, Tohu, and a white Klipa, Bohu, which is wet stones, a Klipa as hard as a wet stone. Opposite those two Klipot are the chaff and straw of the wheat. These are the Klipot of Tzimtzum Aleph and Masach de Tzimtzum Aleph, which have no contact with the upper nine. For this reason, chaff and straw have no contact with the bran, which is the wheat.

A third Klipa is from Tzimtzum Bet, when Malchut has already risen to Bina and has been mitigated in Midat ha Rachamim. For this reason, it is fine, as it is mitigated. It corresponds to the bran, since here it becomes attached to the wheat, since here Malchut rose to Bina, and was therefore engraved in all upper nine, which are the bran of the wheat.

It is considered that her Dinim have clung to the actual wheat. She cannot be separated from there until she is ground with mills and the waste, the bran of the Torah, is sorted in the strainer until the rule becomes clean semolina. We must raise MAN to extend the illumination of AB SAG de AK, to bring down Malchut from Bina to her place, for then the GAR de Bina appear, and they are the clean semolina.

While the nut is soft, when the light of Hassadim, called “water,” illuminates in her, she parts from the marrow of the nut with ease. However, if she has no Hassadim, when the nut is dry, it is hard to bring down Malchut from Bina. However, extending Hassadim is done only in Masach de Tzimtzum Bet, which is the fourth Klipa.

The fourth Klipa is an abyss, the hollow in the nut. It is written about it, “a silent voice,” from which the king comes. She is the Masach de Tzimtzum Bet, where the Hassadim are drawn, and then it is possible to bring Malchut down from Bina, so the GAR, the king, will appear, meaning the four holy animals, called “four Mochin of the nut.”

The four Klipot are four degrees, called “disclosure of the GAR.” It is so because in Tzimtzum Aleph, all the lights disappeared and the Masach, called Bohu, extended Hassadim on Tzimtzum Aleph. There it is still not the beginning of the existence of the worlds until the third Klipa comes from the ascent of Malchut to Bina, a beginning is made, and a possibility for elicitation of GAR.

Afterward, when the Masach de Tzimtzum Bet emerged in Hassadim, called “a silent voice,” it is possible to bring down the Malchut from Bina and disclose the GAR in the three lines, and the Malchut that receives them, called “four animals.” Thus, the four Klipot are four degrees until the animals appear, hence they are clothed in one another until they are revealed in their internality and four animals stand.

These four Klipot are inscribed in the four organs of the body: lung, heart, liver, and spleen. The lung is the upper Klipa, Masach de Tzimtzum Bet, the attachments in the lung. The moisture in the lung, which drinks various drinks, is Bina, on which the stormy wind of Tzimtzum Aleph knocks, Malchut of the stormy wind mingles with Bina, and attachments are made in Bina, Masachim [pl. of Masach] de Tzimtzum Bet, as it is written, “Her legs go down to death.” At her end there is Malchut de Man’ula, from which comes death. But the attachments themselves are mitigated in Bina.

He interprets how the attachments were made and says, “And there, a strong wind taking mountains apart,” knocking on the lobes of man’s lungs. This is the spirit that storms man’s body. It is a stormy wind, Malchut de Tzimtzum Aleph. That wind knocks on the lung, which drinks various drinks, and mingles with the water of Bina, and they become attachments.

In them, “The spirit of God hovers over the face of the water,” Masach de Tzimtzum Bet, which is a Klipa for the holy spirit. And once that Klipa has been removed, the spirit of holiness appears, the GAR.

The place of the Klipa of Malchut de Tzimtzum Aleph, called “stormy wind,” is in the heart. The heart, which is to the left of the lung, is where the stormy wind of Tzimtzum Aleph lies. It is written about them, “A wisehearted one to his right,” receiving the Masach de Tzimtzum Bet, which is “and the spirit of God hovers,” from the lung to the right of the heart, “And a fool to his left,” having a stormy wind in him, who is unfit to receive light.

268) David removed the stormy wind from his heart and killed it, as it is written, “My heart is hollow within me,” since he removed the stormy wind and in its stead, a hollow remained in the heart. This is why he was rewarded with the blowing of the north wind—the illumination of Hochma from the left—in his violin, Malchut. It is written about it, “Thus said the lord, ‘Come from the four winds, O wind.’”

He would play four types of tunes with his violin: a simple song, Yod, a double song, Yod-Hey, a triple song, Yod-Hey-Vav, and a quadruple song, Yod-Hey Vav-Hey. Together, they are ten letters. Opposite them, David made ten kinds of psalms. They amount to AB (seventy-two) faces, seventy-two lights, as the count of these ten letters of the quadruple HaVaYaH.

269) And when does one rise to the seventy-two kinds of tunes, which are GAR from the name AB? Upon the removal of the dominance of iniquity, destructor, anger, and fury, in whom the stormy wind knocks, meaning Malchut de Tzimtzum Aleph, in four sides that amount to ten Ketarim, in the four letters HaVaYaH. In the double, triple, and quadruple song they are ten letters, which add up to seventy-two, and then they subdue the seventy-two nations, which are seventy nations, and Edom and Ishmael, as it is written, “When wicked are lost there is joy.” It is so because when the four Klipot—iniquity, destructor, anger, and wrath—are lost, the GAR appear, singing, which are seventy-two kinds of tunes.

270) Michael, Gabriel, Nuriel, and Raphael, the four animals of the Merkava, govern over four good foundations of man: water, fire, wind, and dust, HG TM. Each of them has four faces: lion, ox, eagle, and man. Iniquity, destructor, anger, and wrath hang on a white gall, which is the lung in which an attachment is made, on a red gall, which is in the liver, and is made red in Mars, and on a green gall, which grips to the liver. This is the sword of the angel of death, of which it is written, “Her end is as bitter as wormwood, as sharp as a double-edge

sword.” And also to a black gall, who is Lilit, Planet Saturn, the governance of the spleen, which is sadness, the netherworld, poverty, and darkness, weeping, mourning, and hunger.

Man’s four good foundations are water, fire, wind, and dust. These are the four animals Michael, Gabriel, Nuriel, and Raphael, inside the four Klipot, stormy wind, great cloud, blazing fire, and Noga. As the four animals are clothed inside these four Klipot, so are the four foundations in man clothed in four Klipot: iniquity, destructor, anger, and wrath. Iniquity corresponds to Noga; destructor corresponds to blazing fire; anger corresponds to stormy wind; and wrath corresponds to great cloud.

Michael, Gabriel, Nuriel, and Raphael control the four good foundations of man, water, fire, wind, and dust, where the four foundations are the four animals in man, like the four angels. Each of them has four faces, like the four animals of above, to each of which four faces. And as the animals of above are clothed in four Klipot, stormy wind, great cloud, blazing fire, and Noga, the four animals in man, fire, wind, water, and dust are clothed in four Klipot, iniquity, destructor, anger, and wrath.

Iniquity, destructor, anger, and wrath hang on a white gall, the lung in which an attachment [sore/blemish] is made, since in the lung there is Klipa of Noga, the Masach de Tzimtzum Bet, which is called “iniquity” in man, and from whom come the attachments in the lung.

It is also on the red gall in the liver, which is made red in Mars. It corresponds to the Klipa of blazing fire from Tzimtzum Bet, in which the Dinim are not from herself, but due to her mingling in Malchut. This is why she is called “blazing fire,” for she is lit by a different fire, and the redness comes to her due to a different redness. In man, this Klipa is called “destructor.”

The green gall that grips to the liver is the sword of the angel of death, who corresponds to the Klipa of stormy wind, which extends from Malchut de Tzimtzum Aleph, from which comes death. In man, this Klipa is called “anger.”

In the black gall there is the domination of the spleen, which is sadness, the netherworld, poverty, darkness, weeping, mourning, and hunger. It is the Klipa of great cloud, extending from the Masach de Tzimtzum Aleph, which in man is called “wrath.”

The four foundations, fire, wind, water, and dust, the four animals in man, are clothed inside these four Klipot—iniquity, destructor, anger, and wrath.

271) When the four Klipot are removed from man, the tree of life governs him in seventy-two faces from the illumination of Malchut, which are quadruple HaVaYaH in this manner: Yod, Yod-Hey, Yod-Hey-Vav, Yod-Hey Vav-Hey, which in Gematria is AB [seventy-two]. There are ten letters, hanging down from four winds, the four letters HaVaYaH, in which it is written, “Thus said the Lord, ‘Come from the four winds, O wind.’”

This is the spirit of the Messiah, of whom it is written, “And the spirit of the Lord shall rest upon him, the spirit of kingship,” when HaVaYaH, ZA, blows in the right ear of the heart, where the Hochma is from the side of Hesed, in which one who wishes to grow wise will go south in wisdom. And Hesed blows in Bina, then in ZA, and then in Malchut.

When it blows in Hochma it is Yod, in Bina it is Hey, in Tifferet it is Vav, and in Malchut it is Hey. HaVaYaH, ZA, knocks in all of these four Sefirot and becomes four combinations. When he knocks in Hochma he is Yod. When he knocks in Bina, he is Yod-Hey. When he knocks in

Tifferet he is Yod-Hey-Vav, and when he knocks in Malchut he is Yod-Hey Vav-Hey, which amount to ten letters opposite ten Sefirot. Their sum is AB [seventy-two], which is Hochma, the thought of the heart.

272) Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph, which is MA (45) in Gematria, is ZA. Its right is water, and the big hand, Hesed, and right line. Its left is fire and a strong hand, Gevura, and left line. In the middle pillar between them is a high hand, Tifferet, the middle line, the holy spirit. All of it is Ben [son of] Yod-Hey, who has Mochin de GAR from Yod-Hey.

273) It is written, “Wherever the spirit was about to go, they would go, without turning as they went” because of the living spirit, in the Ophanim. In the spirit, water and fire behave, since the spirit grips to both, and knocks on the arteries of the brain, which is water and Hochma, and on the arteries of the heart, which is fire and Bina. And the place of the spirit is in the lobes of the lung.

274) In each organ in the body there are these four, which are the wheels of the sea of the Torah, being water, and wheels of the firmament, which is fire. They all ascend and descend in an organ. The water, right and Hesed, descend. The fire, left and Gevura, ascend, since the left illuminates only from below upward, and the spirit, Tifferet, the middle line, its place is in the middle between the firmament and the sea, left and right. The Kli of the Ruach, Tifferet, is the earth, dust, the Shechina.

275) As the fowls, whose wings are open to receive the wind and fly in it, all the organs of the body are open in several sources, several joints, several arteries, several rooms of the heart, and rooms of the brain, to receive the spirit, the middle line. Were it not blowing in the rooms of the heart, the fire in the heart, the left line, would burn the entire body.

If the middle line, Ruach [spirit/wind], did not unite the right and left with one another, the Dinim from the left side, the fire in the heart, would burn the body. It is so because the illumination of the left without right is harsh and bitter Dinim, and several ladders, steps, and rooms from the arteries of the trachea of the heart and of the lung are all corrected with it, with the spirit, the middle line.

Voice and Speech276) When the speech comes up on the lobes of the lungs—at the beginning of the formation of speech in man—it becomes a voice there. It is written about it, “For a fowl of the sky shall carry the voice.” And there is also “The voice of the Lord is upon the water.” It is so because it ascends from the side of the water, right, brain, where it ascends in the lobes of the lung. “The voice of the Lord hews out flames of fire,” from the side of the heart, left, fire. When the voice comes out of the mouth, from Malchut, it is called “speech.”

277) Opposite the two lobes of the lung, the two halves of the lung open their lobes to the voice, as it is written, “And their faces and wings were parted from above.” The lips are also two, taking the speech and thrusting it upward.

278) Like the five lobes of the lungs, the five splits in her two halves are all open without attachments, to receive that voice, there should be five corrections in the mouth, all are open, without attachments. And the letters come out—Aleph-Het-Hey-Ayin in the throat, Bet-Vav-

Mem-Peh in the lips, Gimel-Yod-Chaf-Kof in the palate, Dalet-Tet-Lamed-Nun-Tav in the tongue, Zayin-Samech-Shin-Reish-Tzadi in the teeth.

279) And the speech will be in the five outlets of the mouth, without any delays or attachments whatsoever, as it is written, “And it came to pass, before he was done speaking, that, behold, Rebecca came out.” Rebecca is the prayer, speech. For this reason, we learned, “If my prayer is fluent in my mouth, I know it is accepted.” And if there is attachment and it comes out delayed, I know that my prayer is rejected, since there is an attachment in the lung, which is not kosher [not fit for eating].

280) Voice is Shema Israel [Hear, O Israel], the unification of the six words of Shema Israel, the unification of ZA, called “voice.” It is written about it, “And I heard the sound of their wings.” And when HaVaYaH, ZA, voice, comes out to receive the Shechina in a prayer in a whisper, which is speech, Malchut is called “speech.” It is written about it, ADNI [Lord], open my lips. All 248 organs, 248 lights of Hesed de ZA, their wings, the Malchut in each organ, are open in the 248 words in the four portions of the Shema reading, by which the voice comes down.

The first portion, Shema Israel with “Blessed be the name of the glory of His kingdom forever and ever,” contains twelve words [in Hebrew]. The second portion, “And you shall love,” contains forty-two words. The third portion, “And it shall come to pass if you should hear,” contains 122 words. The fourth portion, Tzitzit, contains sixty-nine words. Together, they are 245 words. With the three words, “The Lord your God is true,” which the cantor says out loud, they are 248 words. One who is alone should add three words, “God is a faithful king,” to complete the 248.

281) When the voice comes down to receive the Shechina in the standing prayer, several birds tweet to it. These are 248 lights of the Shechina, which is the speech. For this reason they all tweet in several kinds of tunes over the organs of the body, which are 248 lights of ZA, the branches of the tree. It is also over all the wings in each organ, over the Malchut in each organ, called “wing.” There is the dwelling place of the bird, ADNI, Malchut. The 248 lights of Malchut are on the wing. In each light there are 248 lights of ZA, since each Behina receives from its corresponding Behina in the upper one, for in each branch of ZA, Malchut is open to her husband.

This is the meaning of “Lord, open my lips,” which is a door to ZA in the standing prayer. There is not an organ among the 248 organs of the Shechina that is not open to receive ZA. This is why the Shechina is called “the conversation of the ministering angels, since she is a speech, and the tweeting of birds, the souls in the organs of the Shechina. It is a conversation of palms, the branches of the tree, the organs of ZA, the wings in each branch, where there is ADNI, speech.

Each Partzuf is divided into right and left, 248 organs, Kelim de Hassadim on the right, and 365 tendons, Kelim of lights of the left, illumination of Hochma, on the left. ZA is called “voice.” It is primarily illumination of Hassadim, hence its unification in the Shema reading is in 248 words for the imparting of Hassadim. Afterward, in the standing prayer, he unites with Malchut, called “speech,” and who is primarily illumination of Hochma.

When Malchut receives the Hassadim from ZA in the standing prayer she receives in her Kelim de Hassadim, in the 248 organs of the Shechina. The unification of voice and speech is

the unification of Hassadim and Hochma, which are similar to voice and speech, for as there is no speaking without a voice, there is no illumination of Hochma without Hassadim. Hochma cannot illuminate without clothing in Hassadim, hence the Shechina is thirsty to receive the Hassadim from ZA, so that her speech, Hochma, will appear.

A voice is Shema Israel. The unification of Shema Israel is for ZA, so he will extend the Hassadim in his 248 organs, in Kelim de Hassadim, so as to subsequently bestow upon the Shechina when he goes out to receive the Shechina in a prayer in a whisper, in the standing prayer. There he receives her and imparts upon her Hassadim.

Each Behina in the upper one imparts to her corresponding Behina in the lower one. Although we say that the 248 organs of ZA receive and bestow the Hassadim, it refers to Malchut in each organ of ZA, where she is related to the inclusive Malchut.

The wings of all 248 organs are open in 248 words. Their wings are the Malchuts in each organ of ZA. They receive the Hassadim and bestow upon the 248 organs of Malchut. When the voice comes down to receive the Shechina in the standing prayer, several birds tweet to it. These are the 248 organs of Malchut, called “bird,” over all the wings in each organ, over the Malchut in each organ, which is the dwelling place of the bird.

That is, the 248 organs of the bird are called 248 birds. They dwell on the 248 wings in the 248 organs of ZA, and receive Hassadim from them in a way that each organ of the Malchut receives from its corresponding Behina in Malchut in each organ of ZA.

282) When HaVaYaH comes down to ADNI in each organ, where each organ of HaVaYaH, ZA, imparts upon its corresponding organ in Malchut, ADNI, at that time it is written about them, “When they stood, they let down their wings.” “When they stood” implies the unification of the standing prayer. At that time the wings, the organs of Malchut, grow silent. This is Hashmal [electricity], the letters of Hayot Esh Memelelot [murmuring animals of fire]. Sometimes animals of fire are silent, and sometimes they murmur. When the speech comes out from the mouth of the Creator, they are silent. When the speech does not come from the mouth of the Creator, they murmur.

Upon the unification of voice and speech, ZA and Malchut, the combination, YAHDONHY, unite in the standing prayer, they are silent. When their faces, which is ZA, and wings, which is Malchut, are separated—where HaVaYaH is separated from ADNI—then HaVaYaH is in the four faces of the animals, all of which are open. And opposite them, the wings of the animals, ADNI and speech, are murmuring, to ask for food from ZA. ADNI, Malchut, is in the wings of the animals, and all are open to receive from the animals.

When ZA and Malchut—voice and speech—are in a Zivug in the standing prayer, ZA is the predominant, meaning Hassadim, and the speech, the illumination of Hochma and ADNI, although it illuminates, as well, is still regarded as speech in secret, without dominion. And when there is no Zivug, the dominion of Malchut, speech, illumination of Hochma, is apparent.

283) The animals, which are in Yetzira, roar with a loud voice, ZA, called HaVaYaH. They are all on the right, Hassadim. Ophanim are in Assiya, on the left, tweeting in a speech, from Malchut, called ADNI.

The voice and speech, ZA and Malchut in the middle, connect in the seraphim in Beria. The two names HaVaYaH ADNI clothe in them in one unification and are interlaced in one another, YAHDONHY. It is written about them, “And a fowl will fly,” and also, “And one of the seraphim flew unto me,” Matat. It is also written about them, “For a fowl of the sky shall carry the voice,” from the part of HaVaYaH, clothed in Matat. “And that which has wings shall tell the matter,” on the part of ADNI, clothed in Matat.

The seraphim have six wings each, related to the letter Vav that is clothed in them, the middle line, which includes right and left, and in which there are HGT NHY. It includes the six words of the unification of Shema Israel, as it is written, “With two he covers his face, with two he covers his legs, and with two he flies.”

284) From the words, “And I saw,” to the words, “As the likeness of a man,” it is regarded as one correction, where there are the four Klipot, in which there are the four animals. Matat, with regard to the animals, is a firmament on the heads of the animals, and leads them. Toward Malchut it is a throne. All these are the first correction.

The second correction is “And upon the likeness of the throne was a likeness as the appearance of a man upon it from above.” Man means Reshimo of a book of Torah, Malchut, Reshimo de ZA, called “book of Torah.” It is as it is written, “As the glory of a man to sit in the house.” Malchut is as the glory of man with the Chaf of similarity [like “as” in English], and not Tifferet himself. Here, too, when it is written, “as the appearance of a man,” with the “as” of similarity, it concerns Malchut, whose throne is Matat.

The Shema Reading, the Tzitzit, Tefillin, and the Straps285) One who reads the Shema reading morning and evening, it is as though he keeps the verse, “And you shall contemplate it day and night,” because the Shema reading includes within it right and left, day and night. A white Talit [prayer shawl]— the Talit in the Tzitzit with respect to the white in it, and not with the respect to the azure in it—is to the right, on the part of Hesed. It was said about it, “To a king sitting on the throne of mercy [Rachamim] and conducting himself in piousness.” It is also written, “And in mercy shall the throne be established.” Hesed amounts to AB (72), implying the seventy-two rings and knots in the Talit, which are four times eighteen.

286) There is a Talit on the part of Matat—the letters Tet of Matat, which include eighteen that exist among the knots and the rings on each side of the Talit. There are five knots corresponding to the five books of Moses [the Pentateuch]. The thirteen rings are thirteen bindings that are bounded on the Tzitzit, corresponding to the thirteen qualities of Rachamim in the Torah. The Torah is interpreted in thirteen qualities, which are the thirteen qualities of Rachamim, extended from the thirteen corrections of Dikna de AA.

287) It is written about Malchut, “as the appearance of a man upon it from above.” Malchut in the form of Tifferet is the glory of man upon it from above, and it is called by the name of Tifferet, Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph. It is also written “All who are called by My name, and whom I have created, formed, and made for My glory.” Therefore, “as the appearance of a man upon it from above” is the Shechina, who is as the form of the middle pillar, Tifferet in four faces and in ten Sefirot, which are Adam, ten letters Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph, which is Adam in Gematria (45). The four faces

of Adam, the four simple letters, HaVaYaH, which together are fourteen letters, it is written about them, “And through the prophets I gave parables.”

288) Also, the Tzitzit is called Hay [Het-Yod, “alive,” eighteen (in Gematria)], which are thirteen rings and five knots on the part of the righteous, Yesod. Through his unification the Creator and His Shechina are called Adam, in HaVaYaH filled with the letters Aleph, which is Adam in Gematria. The middle pillar, ZA, is Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav, which is thirty-nine in Gematria. His Shechina is Hey-Aleph, and in Hey-Aleph the name Adam was completed.

The thirty-nine amount to Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav, and the righteous, who is called Hay, brings down the dew, Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav, to the Hey-Aleph, the Shechina. Yesod is the connection of the Talit, eighteen worlds on each side—five knots and thirteen rings, connecting and unifying the Creator with His Shechina on all sides, in the four ends of the Talit, HG TM.

289) Tefillin are the left line, as it is written, “The Lord has sworn by His right, and by the arm of His strength.” “By His right” is the Torah, and “By the arm of His strength” is Tefillin.

The four portions in the Tefillin are the four letters HaVaYaH. ADNI is a palace for four letters, four portions, in the four boxes of the Tefillin. The knot of the hand Tefillin is “the righteous one who lives forever,” Yesod, the connection of HaVaYaH ADNI, on the left arm. The knot of the head Tefillin is the middle pillar, Tifferet in which HaVaYaH EKYEH connect above, HB, since ZA rises and unites HB, HaVaYaH EKYEH, and becomes Daat there.

290) The Shema reading is the unification in the middle, in HGT, and is gripped between the Tzitzit and the Tefillin. The Tzitzit is from the white, to his right, and the Tefillin is to his left. All the portions of Tzitzit and Tefillin are included in the unification of the Shema reading. With respect to the middle pillar, Talit and Tefillin, as it is written, “And it shall be a sign on your hand and frontals [Totafot] between your eyes.” And it is also written, “And they shall make for themselves tassels.”

There are three unifications:

In HBD it is HaVaYaH EKYEH, HB, united by the Daat, the knot of the head Tefillin;

In NHY, HaVaYaH ADNI, united by the Yesod, the knot of the hand Tefillin;

In HGT, HaVaYaH Elokim, united by Tifferet.

The Shema reading, Tifferet, is the unification in the middle in HGT, between the upper unification, HaVaYaH EKYEH, and the lower unification, HaVaYaH ADNI. For this reason, the Shema reading is Talit and Tefillin, where the Talit is on the right, and the Tefillin is on the left.

291) The Shin in the Tefillin is the law for Moses out of Sinai. It is written, “And all the nations of the earth shall see that the name of the Lord is called upon you, and will fear you.” The name HaVaYaH is the head Tefillin, the two letters Shin of the Tefillin, seen upon them from both sides from without.

The two letters Shin are 600. Shin Shin are six degrees HGT NHY. In ZA, the right Shin is HGT, and the left Shin is NHY. With the seven branches in the two letters Shin, they are

thirteen, since the right Shin has three Roshim [heads], and the left one has four Roshim. Together they are seven Roshim, seven branches, and together they are 613.

Seven branches and six degrees are thirteen. The Gematria of the two letters Shin is 600. There is no Mitzva [commandment] that is not equal to the whole of Torah; this is why it is written, “And all the nations of the earth shall see that the name of the Lord is called upon you.”

292) As 613 are implied in the Tefillin, each Mitzva is HaVaYaH, where the Yod-Hey in it, with My name, adds up to 365 negative Mitzvot [commandments to avoid certain actions], and Vav-Hey in it with My remembrance adds up to 248 positive Mitzvot [commandments to perform certain actions]. Together, they are 613. This is why each Mitzva is tantamount to 613.

Shema Israel, the Shema reading, which includes Tefillin and Tzitzit, comprises all 613 with respect to the Tzitzit, since in Gematria, Tzitzit is 600, and with the thirteen rings in them they are 613. It also contains 613 with respect to the Tefillin in the two letters Shin in them.

293) “And they shall be as frontals [Totafot] between your eyes.” Totafot consist of the letters Tet-Tet Peh-Tav. In Gematria, Tet-Tet is eighteen worlds, Tzadik, Yesod. Opposite him is Matat, since Yesod dresses in Matat. Peh-Tav is Tifferet, the letters Tav-Aleph-Reish Peh-Tav.

Matat is the horse of Tifferet, on which the Tifferet rides. It is so because all the Sefirot clothe in Matat. Once Tifferet dresses in him, once Yesod, once Malchut, and once all three of them. He is to them as the body for the soul. When the Creator departs from him, Matat remains mute, soundless, and speechless.

It follows that the Creator and His Shechina are the voice and speech of every angel, and they are in every voice and speech of the Torah, in the voice of the prayer, and in every Mitzva. In all the places of His governance, in the upper and in the lower, He is the life of everything; He tolerates everything.

294) There is no ADNI without HaVaYaH, as there is no speech without a voice, and no voice without a speech. This is true in the world of Atzilut, where there is no separation between ZA and Malchut, voice and speech. But in the separated world, in the three worlds BYA, there is a voice without speech. However, in the world of Atzilut they are united, and a knot of Tefillin, Shadai, Yesod, grips them above and below. This is the righteous one who lives forever, gripping between voice and speech, and uniting them.

295) Tefillin and Tzitzit and Mezuzah are three Mitzvot included in the Shema reading. The Shema reading is the fourth Mitzva, and they correspond to HG TM, since Tzitzit and Tefillin are HG, the Shema reading is Tifferet that unites them and Mezuzah is Malchut.

Tzitzit is mentioned three times, opposite the three lines. In the Tefillin, “token” is mentioned twice. This is Yesod, corresponding to two knots, the knot of the hand Tefillin, and the knot of the head Tefillin. In the Tzitzit, we must thoroughly emphasize the letter Zayin of Tizkeru [remember], which implies Malchut, the seventh Sefira, the azure in the Tzitzit, on which remembering depends.

In the Mezuzah, Malchut, the name Shadai is [written] without, and the name HaVaYaH is [written] within, since there are two Zivugim in her, an external Zivug, with Yesod, and an internal one, with Tifferet.

296) Why are there closed portions and open portions (see item 310)? Why was it established that the width of the Tzitzit would be twelve thumbs (see item 297)? Why is the Mitzva of azure, one third fringe, and two thirds branch (see item 297)? Why must there be a space of a thumb between each two knots in the Tzitzit (see item 301)?

Why must each ring be tripled, three bindings (see item 298)? Why are the Tefillin in the brain and opposite the heart, and the measure of the straps is up to the heart on the left, and up to the navel on the right (see item 456)? Why is the hand strap to be bound three times in the middle finger, which is called Amah (see item 299)? Why is the measuring done with thumbs and not with the rest of the fingers (see item 301)?

297) An important garment has three by three to each of the four sides, which are twelve. They correspond to the four white garments opposite ZA, which is the four letters HaVaYaH, and the four gold garments, corresponding to Malchut, which is the four letters ADNI, and the four garments of the uneducated priest, Matat. On the part of the blessing of the uneducated priest we learn “Do not slight the blessing of an uneducated.”

For this reason, the azure is a third of the fringe, meaning woven, and thirteen rings are bound on the Tzitzit, as it corresponds to the four white garments, ZA, the root, and two thirds of a branch that must be hung like branches in a tree.

The length of the Tzitzit is twelve thumbs, corresponding to twelve kinds of garments: four white garments of ZA, four gold garments of Malchut, and four garments of the uneducated priest, Matat. The azure is one third fringe and two thirds branch, since the one third of the fringe corresponds to the four white garments of ZA, the root. The two thirds of the branch correspond to the eight garments of Malchut and Matat, the branches of ZA.

298) Each ring must be tripled, made of three bindings, since each triplet from the side of Kedusha is three lines, as it is written, “They will give You threefold Kedusha [holiness].” Israel is a triplet: priests, Levites, and Israelites. To subdue the two thirds of the Sitra Achra, as it is written, “And officers over all of them” [in Hebrew: Shalishim (from the word three) means “officers”)]. A Tzitzit relates to the middle pillar, Tifferet, the third among the patriarchs, since the patriarchs are HGT, and any triplet, its root is a name of seventy-two words, which begins with the words Vav-Hey-Vav Yod-Lamed-Yod, where each word is tripled, having three letters.

With respect to the middle pillar, the ring consists of three tripled bindings. The ring is the Shechina, as it is written, “They will give You threefold Kedusha [holiness].” It is tripled in the middle pillar because from the middle pillar she receives the three lines in it. For this reason, she consists of the three branches of the patriarchs, NHY, which are the branches of HGT, who are called patriarchs. They are the Shin from Shabbat [Sabbath], in which there are three Roshim [heads], NHY. Bet-Tav of Shabbat implies the Shechina, an only daughter. This is a ring, the azure in the Tzitzit.

299) How fortunate is the body that is inscribed so in the Shechina and in the Creator on the wings of a Mitzva, in the thirteen rings in the Mitzva of Tzitzit.

It is inscribed in the strap of the hand Tefillin, on the middle finger, in three bindings, which, like the ring, is bound in three bindings on the finger. This also corresponds to the three lines, as with the ring of the Tzitzit, and they are fourteen rings.

It is inscribed in a knot of Tefillin, which includes two knots, a knot of the hand Tefillin, and the knot of the head Tefillin, which are also tripled. They add up to fifteen triangles, since two knots in one knot are regarded as a triangle, hence they are fifteen triangles.

The thirteen rings in the Tzitzit are thirteen triangles. With one triangle of a hand strap on the middle finger they are fourteen triangles. With the triangle in the knot of Tefillin, which includes two knots within it—like the middle line, which is considered a triangle because it contains two lines in it—they are fifteen triangles.

300) Thirteen tripled rings have thirty-nine in bindings in them, as the number of Tal [dew, 39 in Gematria]. With the actual thirteen rings, which are the same number as Ehad [Aleph-Het-Dalet] (13), they add up to BON (52). This implies Ben [son of] Yod-Hey, the middle line, ZA.

301) Each knot is in the shape of the right palm. Each ring is in the shape of a finger with three joints, opposite three bindings. Likewise, in each finger there are three joints, except for the thumb, in which there are only two joints. This is the measure between each two knots in the Tzitzit, which must be the space of a full thumb.

This is the measure of the nose, and the measure of the right and left eyes. It is also the measure between each two eyes, and the measure of the right and left ears, and the measure of each lip, and the measure of the tongue, the same measure to all the sheets.

Once the middle line has united the two lines—left and right—with one another, and the Hochma in the left was included in the Hassadim on the right, and the Hassadim on the right were included in the Hochma on the left, three lines are discerned in the middle line itself. He inherited two lines, right and left, because he caused their illumination and their unification with each other, which is the form of the middle line.

However, he cannot disclose the work of their unification with each other, such as in the Rosh, because the GAR de Hochma have been diminished through the middle line and are gone, and the work of uniting the two lines is not apparent in them at all, but only with respect to VAK de Hochma, which are in the Guf and not in the Rosh. It follows that in the Rosh, the middle line has only two lines which it inherited from the upper one, but its own act, which is the middle line, is missing there, and it includes only two lines. Hence there are two discernments in the fingers: 1) the thumb, in which there are only two joints, opposite the middle line in the Rosh, in which there are only two lines, and 2) the rest of the fingers, in which there are three joints, opposite the middle line in the Guf, in which there are three lines.

302) An Amah [cubit] is the measure of the body to the four sides, and above and below, which are six cubits. In each Amah there are three joints, three lines. There are eighteen joints in six Amot [pl. of Amah], and they are the eighteen shakes of the Lulav that we shake to six directions, three shakes to each side. It is written about them, “Your stature is like a palm tree,” as Tamar [palm tree] is seventy-two, which are ZAT de Guf, where the Hochma appears, the stature, and not in the Rosh.

This is why the level [stature], GAR, resembles the palm tree, and this is a stature that is only in the Guf, for the Mikveh [ritual bath] of Israel, ZA, imparts to the Shechina. Mikveh has the letters of Komah [stature/level], meaning that ZA imparts this Komah of Guf to Malchut. Also, we shake the Lulav four times when we say Hallel [praise], which are four times

eighteen. These four times add up to seventy-two, where the name AB [seventy-two] is the root of the three lines, which are the verses, “And went,” “and came,” “and pitched.”

303) It is written about the animals and their level, “They had backs, they were high, and they were frightening, and their backs were full of eyes around the four of them.” “They had backs” meaning the four animals of the lower Merkava, from Malchut. “They were high” refers to the four animals in the middle Merkava, ZA. “And their backs” is the four animals of the third Merkava, from Bina. All together, they are twelve. The four animals of the third Merkava are full of eyes around the four of them, around the four of the third, upper Merkava.

They are HaVaYaH, HaVaYaH, HaVaYaH, three HaVaYot in the verse, “The Lord [HaVaYaH] is king, the Lord was king, the Lord will be king forever and ever,” in which there are twelve letters. “The Lord is king” is the middle Merkava. “The Lord was king” is the third, upper Merkava. “The Lord will be king forever and ever” is the lower Merkava.

The Kneeling and the Standing Upright304) The ones with stature are inscribed in these three Merkavot [pl. of Merkava] in a prayer. Anyone who kneels, kneels in “Blessed,” and anyone who stands upright, stands upright in “name.” There are four times standing upright and four times kneeling. Two times standing upright and kneeling in the blessing of the fathers, in the beginning and in the end, and two times standing upright and kneeling in “We thank,” in the beginning and in the end. By these standing upright and kneeling, he implies that he carries and brings to the one that the four directions of the world are His, and raises and lowers to whom the heaven and earth are His, as with the Lulav. These are VAK, heaven, earth, and the four directions, corresponding to the first three blessings, HGT, and the last three blessings, NHY, in which there are eight times kneeling and standing upright.

In the blessing, “He makes peace in His high places,” there are four times kneeling and standing upright to the left, kneeling and standing upright to the right. This is similar to standing before one’s rav [teacher]: his right is opposite the rav’s left, and his left is opposite his rav’s right, hence he greets to his left and to his right, where his right is opposite his rav’s left, and his left is opposite his rav’s right.

305) They are twelve between the kneeling and the standing upright. Four times kneeling and standing upright in the blessing of the fathers in the beginning and in the end, four times kneeling in “We thank” in the beginning and in the end, and four times kneeling and standing upright in “He makes peace” to the right and to the left. There are seventy-two eyes in them, which being six edges, meaning to whom the four directions and the heaven and earth are His, then six times twelve is seventy-two. And since they extend Hochma standing upright, they are called Eynaim [eyes].

There are eighteen shakes in the six times kneeling: three shakes to each kneeling. It is so because one must kneel in the Rosh, in the Guf, and in the Zanav [tail], until the eighteen vertebrae in the spine pop, which implies Yesod, called Hay [Het-Yod (alive)], and implying that we must include Yesod in these six times kneeling. Also, the twelve times kneeling and standing upright add up to seventy-two.

Seventy-two wings of the Shechina illuminate by these seventy-two eyes of the Creator, which are imparted upon Malchut. She rises over them and she is called “standing,” the standing prayer. In the beginning, Malchut was fallen, the kneeling, and had to be raised by the name HaVaYaH, for standing upright in the name, in eighteen worlds, through Yesod, called Hay, and by four times standing upright in the six blessings, which is Tifferet that includes the first three blessings and the last three blessings.

306) One should kneel in eighteen worlds, in the quality of Yesod, called Hay. This is Vav-Vav Vav, for anyone who kneels, kneels in “Blessed,” Yesod, which is called “blessed,” and anyone who stands upright, stands upright in the name HaVaYaH, the middle pillar, Tifferet, HaVaYaH. Tifferet and righteous, called “blessed,” are Vav-Vav Vav.

Tifferet Vav-Vav in filling, and Yesod Vav without filling, and these three Vavs are implied in the initials of the three verses, “And went,” “and came,” “and pitched,” which are three lines of the name AB. The upper Vav-Vav, Tifferet, is gripped in standing upright and in kneeling, hence there are two Vavs in it. But the Yesod that is gripped only in kneeling has one Vav, and all of them, all three Vavs, add up to Hay [Het-Yod], opposite the eighteen blessings of the prayer.

307) Four times kneeling are in ADNI, and four times standing up are in HaVaYaH. The middle pillar is HaVaYaH, and the Shechina is ADNI. “The one who lives forever” [Het-Yod] is Yesod, uniting HaVaYaH ADNI with each other, and this is YAHDONHY, the letters of HaVaYaH ADNI combined, which is Amen in Gematria (91). At each conclusion of a blessing from among the eighteen blessings of the prayer, there is HaVaYaH. These are eighteen times four letters HaVaYaH, and eighteen times four is AB, seventy-two Eynaim that illuminate in seventy-two wings, which are eighteen times four letters ADNI.

Even though kneeling is in Yesod with respect to the unification, since Yesod is always attached to Malchut, kneeling means falling of Malchut, which is deficient of GAR, as one who lowers one’s head and must be raised, pick up her head, GAR, by the bestowal of ZA, HaVaYaH. For this reason, there are four times kneeling in ADNI, in which there is the falling, and four times standing up in HaVaYaH, in which there is the power of raising of the Malchut. “The one who lives forever,” Yesod, is the one who unites them with one another.

308) Concerning what is written about the animals: “They had backs, they were high ... and their backs.” “They had backs” means wings, Malchut. “They were high” means face, ZA. “And their backs,” which are on them, Bina, “were full of eyes around the four of them,” meaning that they were quadrupled in four letters.

This seems perplexing, that he said that there are seventy-two eyes in ZA. This is why he says, “And all is true,” meaning that all three Behinot [discernments]—wings, faces, eyes—are included in ZA, who is called “truth.” The evidence is that we say that there are Ayin [seventy] faces to the Torah. Thus, the Torah, ZA, comprises eyes and comprises faces. But individually, the wings, which are ADNI, are regarded as Malchut. The face, HaVaYaH, is ZA. The eyes are EKYEH, Bina, and these three names, ADNI, HaVaYaH, EKYEH, add up to Yod-Bet-Kof (112), initials of Yichud [unification], Beracha [blessing], Kedusha [holiness]. The name ADNI implies action, HaVaYaH implies speech, and EKYEH implies thought.

309) In each eye there is the measure of thumb. This is a medium Vav, the middle line, in which there are only two joints, with the top joint missing. It is so because there are only two

joints in the thumb, Yod, Yod. Corresponding to the nose, the thumb is called Vav, Vav, intermediate. And corresponding to the two holes in the nose, right and left, which are not as one, they are called Yod, Yod. Vav with two letters Yod add up to Yod-Vav-Dalet Hey-Aleph, meaning twenty-six.

This is “And created,” where there is a Vav at the beginning of the word, with two letters Yod [in Hebrew], indicating the measure of a thumb, which is the domination of Hassadim. The measure of the thumb is the measure of each quality of Yod-Vav-Dalet Hey-Aleph, GAR. In every place there is the dominion of the GAR in each organ. In each organ there are Rosh and Guf, and in the quality of the Rosh in the organ rules the quality of the thumb, Hassadim.

Each organ is complete, such as the verse, “He spreads his wings, takes them, carries them on his pinions.” There are wings there, the bottom Behina of the organ, where it is regarded as three joint fingers. And there is also a pinion, which is a two joint thumb because it is the upper Behina, the Yod-Hey in it.

310) There is not an organ in all of his Merkava that is not a complete organ in its form, meaning Rosh and Guf. He is everywhere, and their faces and wings are parted from above, in GAR of the organ, where the quality of thumb governs, where the right and left in the middle line are parted. It corresponds to the open portions in the Tefillin, opposite GAR, which are separated, opposite the Torah, ZA, GAR, which are eyes and faces.

When they are below, in VAK, there is Zivug between the right and left of the middle line, and between ZA and Malchut, right and left, and then the portions in the Tefillin are blocked, opposite YAHDONHY that is on them. In their faces and in their wings are ZA and Malchut, united with each other. This is why the portions are blocked. But here their faces and wings are not parted because he is from below, VAK.

311) And the Creator inscribes in Israel, opposite them—opposite the faces and wings of the animals, in a prayer—that Israel will be friends with the animals, to kneel with the whole body in the eighteen blessings of the prayer, to enthrone the Amen upon them in each of their organs. This is YAHDONHY, which is Amen in Gematria, since by kneeling he extends ADNI, and by standing upright he extends HaVaYaH. Afterward, through the one who lives forever, YAHDONHY unite and interlace.

The Creator said to the angels, to the four animals: “One who is not inscribed before you to be kneeling in ‘blessed’ or standing upright in ‘the Lord,’ on the level of the Guf, his prayer will not enter My palace, ADNI. Do not accept his words on your wings or faces.” Anyone who prays in ADNI and joins HaVaYaH with Him, which is the face of the angels, the four animals, it is written about the animals, “And their faces and wings were parted from above,” in their GAR, to later receive the unification YAHDONHY in their VAK, in the words of prayer that come out from man’s mouth.

312) He who answers, “Amen,” is greater than the one who blesses, for it is written about ADNI HaVaYaH, said in an ordinary prayer of a man, “And their faces and wings were parted,” which corresponding to HaVaYaH they are in the face, and corresponding to ADNI they are in the wings. They are one cherub on this end, HaVaYaH, and one cherub from that end, ADNI. They are separated because the unification of HaVaYaH ADNI in combination is not done in the blessings of the Torah, but in the standing prayer.

But when the cantor repeats in a prayer and says, “Amen,” uniting and interlacing HaVaYaH ADNI with each other, which are Amen in Gematria, he is therefore greater than the one who is blessing, since he is in the second notebook, in the bottom connection, of VAK, where in the second notebook the two names, HaVaYaH ADNI, connect.

In the beginning, in the first connection, opposite GAR, the loops were parallel to one another, on the boards, which are the connection of the fingers, since boards have the letters of knots [in Hebrew]. Thus, at that time the tabernacle is not one, YAHDONHY. But upon the repetition of the cantor in the standing prayer, and he answers, “Amen,” which is the unification of YAHDONHY, which is Amen in Gematria, then, as it is written, “And the tabernacle will be one,” since in it, one connects to the other, implying HaVaYaH ADNI. Thus, one who answers, “Amen,” in the standing prayer is greater than the one who blesses in the rest of the blessings of the prayer.

At Times They Are Silent, at Times They Murmur313) The third correction is the order of the speaking of the prayer, in which there are murmuring animals of fire. This is the verse, “And I saw what appeared like electrum, as a vision of fire, a house around her.” This is the electrum, animals of fire, at times silent, at times murmuring. They are the crowd that listens to the reading of the book of Torah, who rush to the book of Torah when the speaking comes out from the reader’s mouth. It is considered for them as though they are receiving the Torah on Mount Sinai. And when the Creator says, “I,” not a sound is heard, nor any speech of the animals, but His. Therefore, since the reader in the Torah is in the place of the Creator in Sinai, they must be silent at that time.

314) Whenever the speech comes from the mouth of the Creator, the animals of fire are silent, for then is the time of the unification of voice and speech, the Hochma stops, and the governance of Hassadim begins. This is the meaning of “silent.” And when He is silent, when there is still no unification between voice and speech, the animals of fire murmur. It is written about it, “And all the people were seeing the voices,” the voice of the roaring animals, and the torches that were coming out as the animals spoke in several kinds of tune before the king. This was before the Creator began to speak. And when He said, “I,” the animals were silent, and only His was heard.

Those who are silent during the reading of the book of Torah are in the shapes of these animals—they are silent when the Creator speaks. The Creator commanded to admit the animals into a room “a vision of fire, a house around her.” These are the harsh Dinim that appear at the time of disclosure of Hochma. The Creator established these Dinim to be circling them as though they were a house for them, to keep them from the outer ones, so they do not suckle from them.

315) Those who are silent in the prayer during the eighteen blessings, as there is the unification, will enter the room of this vision, as it is written, “as a vision of fire, a house around her.” This will be their reward in the future. Those who are silent for the law, who keep still in order to hear and to understand the law from their rav—for the reward of the law is understanding—will enter the room in the palace of that vision of the Torah, which is fire. It is written about it, “‘Is My word not as fire?’ Says the Lord; ‘and like a hammer that

shatters the rock?’” This is the rock of which it is written, “And speak to the rock before their eyes, that it may yield its water,” which is Malchut.

The waters of Torah come out corrected for those who engage in Torah Lishma [for her sake], and it is written about them, “And the congregation drank, and their cattle.” Those who do not engage in it Lishma, bitter waters come out to them, and it is written about them, “And they made their lives bitter with hard work,” which is a question, “in mortar,” which is all the more so, “and in brick,” which is the scrutinizing [the same letters as “brick” in Hebrew] of laws.

And Their Legs Were Straight Legs316) The fourth and fifth corrections are the verse, “From the appearance of his waist and up, and from the appearance of his waist and down.” It was said about them, “The thighs of the animals opposite all of them.” They are in NH, since NH are called “waist,” and “from the appearance of his waist and up” it is Netzah, and “from the appearance of his waist and down” it is Hod. Matat is a token in his army, the form of a Tzadik, Yesod.

A Tzadik, Yesod de ZA, is a token in the army of above, in Atzilut, and Matat is a token in the army of below, in Beria. Matat, Shadai is in it, for Matat in Gematria is Shadai (314). It is written about it, “And the animals were running and returning, as the appearance of a flash.”

317) It is written, “And their leg was a straight leg.” The legs of the harm-doers are crooked. The legs of the holy animals are as it is written, “and their leg was a straight leg,” on the part of Haya, which is Israel, comprising three animals, of which it was said, “the patriarchs, they are the Merkava.”

It is so because the straightness extends from the middle line, which leans neither to the right nor to the left, but squarely in the middle. But the Sitra Achra and the harm-doers lean to the left, hence they are twisted. “And their leg was a straight leg” on the part of the animal, which is Israel, meaning on the part of the middle line, called Israel, which includes three animals, HGT, as it is the middle line. But the Sitra Achra and the harm-doers, who have no desire for the middle line, their legs are twisted to the left.

318) Their legs are as a calf’s foot, since they come from the side of the animal called “ox,” the left line. Hence, they have a calf’s foot.

“And they sparkled like burnished bronze,” on the part of the slant serpent which is at sea, rising toward him on land, rising to fight with the serpent that is on land. Nahash [serpent] and Nehoshet [bronze] are male and female in Noga. Hence, they sparkle as the burnished bronze, on the part of the serpent, which illuminates in them.

“And the animals were running and retuning.” “Running” is written in regard to the animals on the part of Nuriel, which is Ratzo [running] in Gematria (297). And “returning” in the animals is on the part of Shadai, for “and returning” is Shadai in Gematria (314), and it is Matat in Gematria.

319) When Israel would hear the sound of Torah and prayer from the east, they would run to the east, likewise to the west, likewise to the south, and also to the north. The Creator said to the ministering angels, “Those who are running for a prayer of Mitzva, who are running to hear the lesson on Sabbath, and who are running to do My will and repent, welcome them in the palace of that vision, in the palace of NH.

By these signs, that they are running for Torah and Mitzvot, and their repentance, by running and returning, they are friends with you, for they are running and returning in the Torah, like the animals, which are running and returning in the words of the law. They are inscribed with you, let them into this palace.

320) Thus, when Israel pray, Michael flies in the world in one flight, and Gabriel flies in two flights. And when the speech comes out from Israel in law, prayer, and in any Mitzva where the Shechina is there, they run to the Shechina and return with the Shechina, under their Master’s mission, to unite her with HaVaYaH.

And wherever they hear the sound of Torah, where the Creator is there, they run to that sound and return in it under their master’s mission. In any sound where there is no HaVaYaH, and in a speech where there is no ADNI, Michael and Gabriel do not run and return. For this reason, their leg is a straight leg, for the ways of the Lord are straight. Where there is HaVaYaH, the middle line, it is a straight way. And if there is no HaVaYaH there, it is not a straight way.

321) “Their leg is a straight leg.” One who prays should correct one’s legs in one’s prayer, as the ministering angels, so his legs will be straight, as a calf’s foot, to be inscribed with them so. For this reason, one who prays should aim one’s legs, as it is written, ‘And their feet as the foot of a calf.” The Creator said to the ministering angels, “Those who are inscribed in this manner in their prayer, who aim their legs as you, open for them the gates of the palace, to enter this vision of NH.”

Sight, Hearing, Smell, and Speech322) The sixth correction is the verse, “I saw as the appearance of fire.” “I saw” was not written until now because here there is actual seeing. The Creator said, “He who enters this appearance and is above in his prayer and heart, for the sake of the Lord [HaVaYaH], and below in his eyes, in the name ADNI, let him into this palace.” It is like the angels whose backs are in HaVaYaH, and who have fear in the Shechina, the fear of HaVaYaH [the Lord].

323) There is HaVaYaH in sight, hearing, smell, and speech, since sight and hearing are Yod-Hey, smell and speech are Vav-Hey. In doing, touching, using, and walking there is ADNI.

Sight is seeing in the light and in the candle, as it is written, “And the law [Torah] is light.” Smell is the smell of the offerings, the prayers. Speech is the speaking in Torah and in prayer. Doing is that of Mitzva. Using Mitzva and feeling it, and its walking.

In sight and hearing where there are no Torah or Mitzva, the Creator and His Shechina are not there. The Creator is in sight, Hochma, and so is His Shechina, for the Torah is as is written, “And Torah is light.” His seeing is the Shechina because Hochma appears only in Malchut, since HaVaYaH, ZA, said, “I will make Myself known to him in a mirror”; the Shechina is His mirror.

324) The thought, which is inside the senses—sight, hearing, smell, and speech—is Bina, the letters of Ben [son of] Yod-Hey. Israel, ZA, is called a “son,” he arose in the thought, which is Yod-Hey. A thought is Hochma, since the intimation is sufficient for the wise, a thought before he comes to a corrected thought.

Hochma arose in the thought, Bina, since thought and contemplation are all one because Hochma is known only in Bina, and Bina is in the heart. For this reason, thought is in the heart, and contemplation is in the heart.

The Hochma in the right, AVI, Hochma is not known there, but Hassadim, since the Hochma in the right is only Hesed. For this reason, she is regarded as unknown, since in AVI, the Yod does not come out from Avir. It is not so with Bina, YESHSUT, in which the Yod comes out from the Avir, and Hochma appears in her, in her left line. This is the heart, and this is why it is known. It is considered that Hochma in her place disappears, since she is only Hesed there, but she extends to Bina, and there she is known.

Contemplation is Hochma, since an intimation is sufficient for the wise, because Hochma [wisdom] in her place is like an unattained contemplation, which has not been revealed in thought. Hochma arose in the thought, Bina, since Hochma is known in the place of Bina, and not in her own place. For this reason, a thought is in the heart, and contemplation is in the heart, for even the contemplation is not in the place of Hochma, but in the place of Bina, called “heart.” And there are right and left there, HB, where Hochma is a contemplation and Bina is a thought.

325) There is also hearing in the Torah, since it is a Mitzva to listen to the reading of a book of Torah. And likewise, in the nose there is a fragrance to the HaVaYaH. The Shechina is an offering of HaVaYaH, His offering. The prayer is as the offering, where by the offering or the prayer, the Shechina ascends to HaVaYaH, as fragrance unto Him, and she approaches Him with a prayer. Similarly, it is written about speech, “But all My words are as fire, says the Lord.” The bottom Hey de HaVaYaH, the Shechina, is His speech.

326) As the Shechina is His mirror, His hearing, His fragrance, His speech, in the head, likewise, in the hands she is the doing of His Mitzvot. In the body it is His kneeling, in a prayer it is His standing upright, and likewise in His standing prayer. The reception of GAR is called standing upright and standing, since she stands before Him everywhere, and kneels before Him, and falls to His feet by falling face down to ask Him for mercy over her children. She is humbleness toward Him, and she has shame from Him.

327) But not as the evil maidservant, called Lilit, who is insolent, aweless, shameless, the mother of the mixed multitude. This is why Solomon said, “A virtuous woman is her husband’s crown,” the Shechina. “As rottenness in his bones she shames,” meaning the maidservant, Lilit, since the Shechina is queen, her maidservant is Lilit, who has no humility or shame from the Creator, and so are her children, the mixed multitude.

The Creator is destined to remove her and her children from the world, who are bastards from the nine qualities, Aleph-Samech-Nun-Tav Mem-Shin-Gimel-Het-Tav. These are initials [in Hebrew] of “Forced, Hated, Menstruation, Substitute, Rebellious, Intoxicated, Divorced, Impudent, Mixed-breed,” which are bastards from the wise.

328) Likewise, the Shechina is the using of the Creator, His unification with the righteous who lives forever, Yesod, and the Shechina is His walking, as it is written, “Justice shall go before Him,” to do His will. The Shechina is called Tzedek [justice]. And also, “And it came to pass, before he was done speaking, that, behold, Rebecca came out.” The Shechina comes out to Him to do His will. It is likewise in seeing, in hearing, in smelling, in speech, in action,

in the body, in using, in walking, and in every organ, she is commanded to serve Him and do His will.

329) The children of the Shechina, Israel, are of her form: humble, modest, all are as her qualities. This is why the Creator commanded Moses, “And you will select out of all the people able men who fear God, men of truth, those who hate greed.”

“Able men” are from the right, Abraham, Hesed that became Hochma, since during the Gadlut de ZA, HGT ascend and become HBD, where there is the seeing of the Torah, as it is written, “At His right was a fiery law.”

“Who fear God” is from the side of Isaac, Gevura that became Bina, where there is hearing, of which Prophet Habakkuk said, “Lord, I have heard the report of You and I fear.”

“Men of truth” are from the side of Jacob, Tifferet who became Daat, where there is a fragrance for HaVaYaH, in the nose.

“Who hate greed” is from the side of speaking, Malchut, the fourth pillar, Adam HaRishon who connected to the patriarchs. He is regarded for them as Malchut, and Malchut is called “man,” since three animals, lion, ox, and eagle are HGT, in seeing, hearing, and smell, and the fourth pillar for them is the face of a man, in speech, Adam HaRishon.

330) “And place over them ministers of thousands” is from the side of the letter Aleph of ADNI. “And ministers of hundreds” is from the side of the letter Dalet of ADNI, four hundred years that Israel were enslaved in Egypt. “Ministers of fifty” are the letter Nun of ADNI, and “ministers of tens” are the Yod of ADNI.

331) By these qualities, Israel are distinguished as the children of the Creator and His Shechina to have able men among them, like “a virtuous woman is her husband’s crown,” who are the ones with Hesed, opposite Hesed de ZA.

“Who fear God” corresponds to Gevura de ZA. “Men of truth” correspond to Tifferet de ZA, and not men of falsehood, since the children of Israel will not do wrong, nor speak falsely, and there will be no words of deceit among them. “Who hate greed” corresponds to Malchut, as a person who is content with his share. “And not as the mixed multitude,” meaning the children of the evil maidservant, Lilit. They are as a serpent, that the whole earth is before it, as it is written, “And a serpent, dust is its bread.” This is why he fears eating the dust to satiation, lest he will not have enough. Such are men of greed—they have no satiation with all the money in the world.

332) For this reason, it is not the study that is the most important, but the act, since the Creator is concealed in the secrets of the Torah, and is known in the Mitzvot, which are the Shechina, who is His form. As the Creator is humble, His Shechina is humble. He is Hassid, and she is Hassidah [female form of Hassid]. He is mighty, and she is mighty over all the nations of the world. He is truth, and she is faith. He is a prophet, and she is a prophetess. He is righteous and she is righteous; He is king, she is kingship. He is wise, and she is wisdom; He understands, and she is His understanding. He is Keter [crown], and she is His Atara [crown], the Atara of Tifferet.

For this reason, anyone whose inside is not as his outside, let him not enter the seminary. The form of the Creator is that He is His insides, and His Shechina is His outside, He is His insides within, and the Shechina is His outside, from without. She did not change, the one

outside, from the one inside, so she is known to be His emanation, and there is no separation there at all.

333) And because He is HaVaYaH concealed from within, He is called only by His Shechina, ADNI. This is why the sages said, “I am not read as I am written.” In this world, I am written as HaVaYaH, and I am read as ADNI. But in the next world I am written as HaVaYaH, and I am read as HaVaYaH, so there is Rachamim on every side. This is why the Creator commanded the ministering angels, “One whose inside is not as his outside in all the inner and outer organs will not enter this palace.” This is why it is written, “The Rock, His work is perfect,” and also, “You shall be whole with the Lord your God,” for His interior and exterior are equal.

Rainbow, Tefillin, Tzitzit, Azure, white, and the Shema Reading334) The seventh correction is the verse, “As the appearance of the rainbow that is in the cloud in the day of rain.” Sages said, “From the words, “And I looked, and behold, a stormy wind,” until “As the appearance of the rainbow,” it is the work of the Merkava.

When Rabbi Akiva was studying the work of the Merkava, fire came down from the heaven and surrounded the trees. The ministering angels would gather as though in delights of groom and bride, since the Merkava is the unification of HaVaYaH ADNI, a groom and bride. For this reason, the work of the Merkava was completed with the verse, “As the appearance of the rainbow,” as there is unification and connection and Merkava for the name HaVaYaH in ADNI only through a righteous, Yesod, who is called a “rainbow.” In him the upper Merkava, YAHDONHY, is complete.

335) The Shechina is the work of creation. The work of creation is not studied in two because the branches of the tree, the animals, are separated from above by the wings of the animals, HaVaYaH to the right, and ADNI to the left. ZA is Hassadim on the right, and Malchut is left, without unification with one another. It follows that the groom is to the right, and the bride is on the left. When she is brought to the Huppah [wedding canopy], to the unification, with several kinds of tunes, Israel must awaken them from below toward the unification with songs and praises, tunes and prayers.

336) Israel should give the wedding ring from the groom to the bride in the knot of the hand Tefillin, so the Shechina is connected to ZA, and to crown them with the head Tefillin, to extend to them Mochin de GAR, grandeur, as it is written, “Wear your grandeur on your head.” The three bindings of the strap of the middle finger corresponds to three Kedushot [pl. of Kedusha], “Holy, Holy, Holy, Will give You a threefold Kedusha.” They must be blessed with seven blessings of the Shema reading, in the morning, two preceding it and one following it, and in the evening, two preceding it and one following it.

337) The bride in the Huppah, in the unification of the Shema reading, which is called Huppah, is in the form of wings of Mitzva, in golden tassels that are tied with azure, illumination of Hochma that extends from the left of Bina, called “gold.” Hence, the tassels are seemingly golden with azure. The azure and white in the Tzitzit are the throne of Din and the throne of Rachamim, included in one another, since azure is Din and white is Rachamim.

There are several knots and rings around the tassel, with several jewels and gemstones, lights of Hochma and Hassadim, full of virtues, surrounding it in the shape of bells and

pomegranates of the attires of the king and queen. These are four garments of white of ZA, and four garments of gold of Malchut, from the names HaVaYaH ADNI. As is His name, so is His throne, so is His Huppah, and so is His garment. His name is inscribed in everything, in Yesod, which is called “everything,” when he wishes to enter His palace, to be the groom with His bride there, in the eighteen blessings of the prayer, where eighteen implies Yesod, which is as the appearance of the rainbow, which is Yesod.

The Work of the Merkava and a Prayer338) It was said about the eighteen prayer, “One does not study the Merkava alone,” since one who teaches another one, that one is with him, hence they are two in this study. He must not make a sound in his prayer, but rather, as it is written, “Only her lips moved, but her voice could not be heard.” This is the meaning of what is written, “And the foreigner who approaches shall be put to death.” So it is in a prayer: each one prays in a whisper, so his prayer is not heard by his friend. It is about that that it was said, “One does not study.”

It is as one who interprets to his friend, but he wishes to silence the speaking toward him, so it will not be heard. He need only speak in a whisper, and then his friend will not hear. This is why the sages established, “Anyone who speaks aloud in his prayer is of little faith.”

339) For this reason, the animals of fire murmur above as the branches of the tree, which are the ministering angels who would gather there in the delights of groom and bride. In what place? In the unification of the Shema reading, which is a Huppah, where it is written, “And I heard the sound of their wings,” for the lower unification, YAHDONHY, was still not there. This is why they were murmuring, which is sixty-four to the four wings: four animals, each of which consists of four, so they are sixteen animals, and each animal has four wings, and four times sixteen is sixty-four.

Also, the wings are included with one another, and each wing comprises four wings. Therefore, the sixty-four should be multiplied by four, which is 256. This is the meaning of “Ranu [sing (256 in Gematria)] to Jacob with joy.” Once he takes revenge from his enemies and burns their idols, it is written, “And when wicked are lost there is Rina (singing),” which is Ranu in Gematria, with the inclusion.

340) The sixty-four depend on the eight times “then” [Aleph-Zayin] (8), for “then” indicates the eight letters of the unification, YAHDONHY. Thus, sixty-four derived from the eight times Aleph-Zayin [8 in Gematria], if you multiply them to the four sides, they are Ranu [256]. And when he reaches the “heart” [Lamed-Bet] (32), it is “then,” “then,” “then,” “then,” which are eight, eight, eight, eight, adding up to thirty-two. Yod connects to them on each side, to be Het-Yod HaVaYaH [the Lord lives], where Yesod is called Hay [Het-Yod], connecting to HaVaYaH in the eighteen blessings of the prayer, in which there are eighteen times HaVaYaH, which add up to seventy-two letters.

At that time, when HaVaYaH connects to ADNI in eighteen worlds, YAHDONHY, through Yesod, called “the one who lives forever,” the animals immediately grow silent. It is so because during the unification they are silent, as it is written about them, “When they stood, they let down their wings.” This means that when Israel stand in prayer, when it is the time of unification, their wings are let down so they are not known until that time, meaning they are silent.

341) This is the meaning of “Only her lips moved,” which are the wings of the animals, “but her voice could not be heard.” The electrum, which was previously murmuring animals of fire, is now silent. This is why they established the prayer in a whisper, and the work of the Merkava is also in a whisper, to speak there in a whisper just to himself.

They established three prayers, and in each there are eighteen times HaVaYaH, which are seventy-two letters in each prayer, in the eighteen signings in the eighteen blessings, and three times seventy-two are 216 letters. They are included in Hesed, which is three times seventy-two, with thirty-two paths of wisdom, which are 250 minus two, which are 248, Hesed. These are included in the middle pillar, Hesed.

342) From the offering we learn about the prayer, and the prayer is learned from the offering. It is written in the prayer, “And I heard the sound of their wings.” So are the cherubim, which are a unification of HaVaYaH ADNI that is done in the offering. It is written, “And he heard the voice speaking to him.” And we learn the prayer from the offering, of which it is written, “The voice speaks,” implying to voice and speech, HaVaYaH ADNI. It is likewise in the prayer: although it is only written, “And I heard the sound of their wings,” and speaking is not mentioned in it, the speaking is included there, too.

As with the ramp of the altar, on which sacrifices and offerings go up and down, in the prayer two angels ascend and two descend. And it is as with Sinai, on which Moses and Aaron ascended and descended. Thus, two ascended and two descended. In this Mitzva of the prayer, all the Mitzvot of the Torah are implied.

The middle line corrects the lines, so the Hesed will illuminate from above downward, and the illumination of Hochma will illuminate from below upward. Hence, the illumination of Hesed is called a “descent,” and the illumination of Hochma, an “ascent.” It is written in the prayer, “And I heard the sound of their wings.” Likewise, it is written about the cherubim, “And he heard the voice speaking.” A voice is illumination of Hassadim de ZA; a speech is illumination of Hochma. We learn one from the other, for in the verse, “And I heard the sound of their wings,” said in the prayer, the speech is included, as in the cherubim. The prayer comprises both illumination of Hassadim and illumination of Hochma.

And as with the ramp of the altar, on which offerings ascend and descend, there was illumination of Hochma in it, ascending, and illumination of Hassadim, descending. Likewise, in the prayer, two angels ascend and two descend. That is, there are two kinds of illumination: through a descent, and through an ascent, Hochma and Hassadim.

All the Mitzvot in the Torah are implied in this Mitzva of the prayer. It is so because all the Mitzvot of the Torah were included in these two lights, since 248 positive Mitzvot [commandments to perform certain actions] are Hassadim, and the 365 negative Mitzvot [commandments to avoid certain actions] are corrections of illumination of Hochma.

343) When Rabbi Akiva began the work of the Merkava, his mouth was Sinai, and his voice was a ladder on which angels were ascending and descending. In each word of his, Angel Matat was riding. He is a vehicle to the Shechina since the Sefirot of the middle pillar, ZA, are included in him, the Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph inside, while the Shechina, who consists of ten Sefirot, is outside, on him. Thus, the Creator and His Shechina are a vehicle and a Merkava [chariot/assembly].

The middle pillar is a vehicle to the Cause of Causes, Ein Sof, and His Shechina is a vehicle for the middle pillar. The Cause of Causes, Ein Sof, unites everything and arranges everything, and illuminates in everything. His light passes through a Neshama [soul], Guf [body], and Levush [clothing]. There is no change in Him, nor partnering or calculation, nor an image or a similitude of any Merkava and a vision, and a semblance that are seen by the eyes of the mind. The upper and lower degrees are a vehicle and a Merkava to Him, and there is no one who rides Him.

344) Kof-Shin-Tav [rainbow] is a sign of Tekiah [slightly longer than Shevarim or Teruah], Shevarim [three connected short sounds], Teruah [nine very short notes divided into three note sequences]. They are a sign of the Merkava of the patriarchs. Tekiah is Abraham, Shevarim is Isaac, and Teruah is Jacob, of whom it is written “And the Teruah of a king is in him.” Three colors are seen in a rainbow: white, red, and green. From the side of Gevura, Yesod is called “The bows of the mighty men are broken.” From the right side, Hesed, it is called, “As the appearance of the bow that is in the cloud in the day of rain.” When it appears on a rainy day, it appears as Rachamim; and when it appears on a day without rain, it appears as Din. And if it is mixed between rain and sun, it shows that Din and Rachamim are included.

This is the Shin of Shadai, indicating the three branches of the patriarchs, HaVaYaH [the Lord] Elokeinu [our God] HaVaYaH [the Lord], three names corresponding to the three branches of the patriarchs, HGT. There are fourteen letters in these three names, as the count of Dai from Shadai. Shadai is Yesod de ZA, and the clothing of Shadai is Matat, which is Shadai in Gematria (314).

Who Says a Praise for David Every Day345) Anyone who says a praise for David every day three times belongs in the next world, for it is written about it, “Opens Your hand,” which is a prayer for food. If the reason is sustenance and nourishments of all the worlds, he should be saying twice, since they are twice each day, in the morning and in the evening. However, it is twice for the food of people and the whole world, and once to give strength to that place whose hands are open.

346) These two nourishments of people differ from each other. One is for the rich, and one is for the poor. But all three nourishments are written in the praise for David.

1. “You give them their food in its time” is the food for the rich, to whom He gives plentiful food in its time.

2. “And satiates every living thing with desire” is the food of the poor, who are satisfied by desire, and not by plentiful food.

3. “Opens Your hand” is the power to that place, where by opening His hands desire emerges and satiates all.

The hands are the two lines, right and left. Before the middle line united them, their illumination was very blocked, since the right line lacked GAR, and the left line was in Hochma without Hassadim, darkness and not light. This is considered that the hands are blocked, that only a blocked and restricted illumination was extended from them. It is established after the opening of the hands, and then it is food for the poor.

Afterward, when the middle line evoked the Masach de Hirik and diminished the left line, by which he united it with the right, the Hochma on the left unites with the Hassadim on the right, and the light illuminates in full. This is regarded as opening of the hands from their blockage, and henceforth food for the rich is extended to the world.

There are three things here:

1. Food for the poor that is extended from the time when the hands are blocked and is established after the hands are open.

2. Food for the rich that is extended after the hands have been opened.

3. The force of the middle line that opens the hands through the Masach de Hirik in it.

“And You give them their food in its time” is food for the rich, since they receive after the opening of the hands, which is in its time.

“And satiates every living thing with desire” is food for the poor, who are satiated by desire. It is the blocked illumination from what they received prior to the opening of the hands. Now, after the opening of the hands, their food had clothed in Hassadim, therefore now they are only satiated by desire, and not by plentiful food, for they received it prior to the opening of the hands.

“Opens Your hand” is power to that place, where by opening his hands, desire emerges and satiates all. This is the place of the Masach de Hirik in the middle line, by which the hands open.

347) Also, we should say the praise for David only twice, for food and sustenance each day. Those two times are mandatory for a person. If he says more, it is not mandatory, but for praise within the praises of the songs of King David, since it is inappropriate to ask for sustenance unless after the prayer, for the prayer is the provision of his Master, and the king should eat first, then his servants eat.

I Ate My Honeycomb with My Honey, I Drank My Wine348) It is written, “I came to my garden, my sister, my bride, I ate my honeycomb with my honey; I drank my wine with my milk.” And afterward, “Eat, friends, drink and be drunken, O beloved.” “I ate my honeycomb” is the prayer while seated, from the blessing, “Maker of light,” to the Shema reading. “With my honey” is the Shema reading.

“I ate my honeycomb” is a prayer while seated because the forest of the Lebanon, which is the world of Beria, includes “Maker of light,” and the Ophanim and the holy animals are all called “a forest of trees and the plantings within it.” “With my honey” is the Shema reading, the sweetest, with several nectars and kinds of sweetness.

349) “I drank my wine” is the standing prayer, the continuation of the upper, kept wine, which is illumination of Hochma in Bina. This is why it is written about it, “I drank my wine.” It is in the first three blessings in the standing prayer, which correspond to HBD.

“With my milk are the last three blessings, corresponding to NHY. Illumination of Hassadim is called “milk,” where the illumination of Hochma and Hassadim are included in one another. Thus far is the food of the king. And once the king has eaten, “Eat friends,” above, the angels, “Drink and be drunken, O beloved,” below, the souls.

350) This is why it is not mandatory to praise for the food unless after the prayer, after the king has eaten. And what is the reason that in the afternoon prayer, a praise for David is said before the prayer? The afternoon prayer corresponds to Isaac, Din. Hence, before the harsh Din is found, prior to the prayer, while the king’s face is still illuminating with grace [Hesed], he should say a praise for David in that order of the foods in three discernments, since after the prayer, when the Din is present and hanging over the world, it is not the time for it.

And It Came to Pass One Day that the Sons of God Came351) It is written, “And it came to pass one day.” Wherever it is written, “And it came to pass,” it denotes sorrow. “And it came to pass one day” is sorrow. Indeed, “And it came to pass one day” is a day in which there is sorrow. And this is Rosh Hashanah [Hebrew New Year’s Eve], a day in which there is harsh Din on the world. Also, “And it came to pass one day that Elisha passed to Shunem,” was on Rosh Hashanah. In every place, “And it came to pass one day” is Rosh Hashanah. Therefore, “And it came to pass one day that the sons of God came to stand on the Lord, and Satan also came in the midst of them” was the day of Rosh Hashanah.

352) Rosh Hashanah is always two days, so that Isaac, the left line, regarded as Rosh Hashanah, will consist of Din and of Rachamim, which are two days. If Isaac had not been comprised of Rachamim, he would have destroyed the world.

353) “That the sons of God came” are the big courthouse, the sons of God indeed, for the sons of the king, who are Israel, are approaching them. And they are seventy appointees that always surround the king, and they sentence the world.

It is written, “To stand on the Lord.” Are they standing on the Lord? When they are about to sentence the world, the first Din of everything is “He who does not honor the holy name or does not honor the Torah and His servants.” Likewise, “He who is not concerned for the glory of the holy name,” the Shechina, “let him not be desecrated in the earth.” “And he who is not concerned with the glory of the Creator,” ZA, “who does not pay respect to that name.”

“And Satan also came in the midst of them.” “Also” comes to include the Nukva of the Satan, Lilit. Just so, “to stand on the Lord,” meaning that Satan was also concerned with the glory of that name, meaning he came to complain about it.

A Righteous Suffers; a Wicked Prospers354) There is a righteous who suffers, and a wicked who prospers. A righteous—anyone whose iniquities are few pays for his iniquities in this world. Hence, a righteous suffers. And anyone whose iniquities are many and whose merits are few, his reward is given in this world. Therefore, a wicked prospers.

The Dinim of the Master of the world are deep. But when the Creator wishes to atone for the iniquities of the generation, He strikes their arm and they all heal. It is like a healer who strikes and draws blood through the arm in order to save all the organs, as it is written, “And he was wounded because of our transgressions, he was crushed because of our iniquities; the chastising of our well being was upon him, and by his scourging we were healed.”

355) On that day of Rosh Hashanah they stand on seventy thrones to sentence the Din of the world. Several advocates and prosecutors stand above, some lean to the right, to merit, and

some lean to the left, to fault, to mention the faults of the world and the faults of each and every one.

For this reason a person must confess and detail one’s sins, each as it is, for one who details his sins before the Creator, his sentence is given to the king alone. And one who is sentenced by the Creator, it is for the best. This is why David asked, “Be my judge, O God,” You and none other. And Solomon also said, “To make the judgment of His servant,” He and none other. And the courthouse of above is separated from him.

Rosh Hashanah356) This is why we need to detail the sins of each organ, and what it did in particular, as it is written, “I acknowledge my sin unto You.” Afterward, “And You forgave the iniquity of my sin, Selah.” How do we know it? From Moses, as it is written, “Please, this people have sinned a great sin, and have made them a god of gold.” And about Israel, it is written, “We have sinned because we have left the Lord.”

Moses’ verse was in singular form, but in the public they do not have to detail their sins. But this verse, “We have sinned because we have left the Lord” is in public. And if it is in public, their messenger does not need to detail the sins. But it is written, “And Moses returned to the Lord and said, ‘Please, this people have sinned a great sin, and have made them a god of gold.’”

It is so because anyone who details his sins, the courthouse of above parts from him and does not find him guilty, since a person is close to himself, and finding fault is close to a testimony. Hence, he is not judged for himself.

357) He did not let a slanderer cast fault and flaw on him, since the person rushed first and spoke, and did not leave room for another to speak. Then the Creator forgives him, as it is written, “And he who confesses and forsakes will find compassion.”

358) In the days of Rosh `Hashanah, the courthouses establish a throne to the king to sentence the whole world. Israel come in first to be sentenced by Him, so the Rachamim will multiply, before the anger at the wicked of the world awakens. It is written, “And the sentence of His people, Israel, each day.” “Each day” is the two days of Rosh Hashanah. They are two days because they are two courthouses joined together, the upper, harsh Din, and the lower, mild Din. Both are present.

The blowing of the Shofar [ram’s horn] is to invoke the Dinim of the Masach de Hirik of the middle line, to unite the two lines, right and left, with one another. There are two actions in the Masach de Hirik toward the left line: 1) Man’ula [lock], a harsh Din; 2) Miftacha [key], a mild Din.

The Man’ula is concealed in the GAR of each degree, and the Miftacha is in the VAK of each degree. For this reason, the Man’ula is called “the courthouse of above,” and the Miftacha is “the courthouse of below.” They always illuminate in one another because they need one another, since the Miftacha receives the power of Din from the Man’ula, and the Man’ula receives the illumination of the mitigation from the Miftacha.

On the first day of Rosh Hashanah, which is GAR, the Man’ula rules, the harsh Din. On the second day of Rosh Hashanah, which is VAK, the Miftacha rules.

359) The Babylonians did not know this secret of the Shevarim and the Tekiah; they did not know that both were required. The Teruah is harsh Din; three Shevarim are mild Din; hence, it is similar to one who is groaning from one’s heart, which is weak. The Babylonians did not know which of them was needed, so they did both. We know both, that both are required, and we do both, and everything emerges to the path of truth.

360) It is written, “Blow the Shofar at the new moon, at the full moon, on our feast day. For it is a statute for Israel, an ordinance of the God of Jacob” “At the new moon is a mild Din, called “moon” [month]. “At the full moon” is harsh Din, called “the fear of Isaac.” It is a Din that is always covered, Man’ula, which is not an open Din because it is concealed in GAR.

A statute is a mild Din, Miftacha, open. An ordinance is Din mingled with Rachamim, and both are together. This is why there are two days on Rosh Hashanah, and the two are one.

361) It is written, “How fortunate is the people who knows the Teruah.” Not “who hear,” or “who blow,” but “who know the Teruah,” for only the sages who dwell in the air of the holy land know the Teruah, to enter before Him and connect with Him. And all those who know the meaning of the Teruah will approach to go by the light of the face of the Creator. This is the first light, which the Creator had concealed for the righteous, and this is why we must know the Teruah.

Protrusion of the Liver, Gall, Trachea, Gullet, and Shofar362) It is written, “Which is protruding from the liver,” and it is written, “The protrusion on the liver.” “Protrusion from the liver” is a woman of harlotry, Lilit, who walks out and exits the liver, SAM, to mislead the world and slander them. She leaves the male in order to perform harlotry, and this is why it is written, “protruding from the liver.’

“Protrusion on the liver,” since after she performs adultery she rises above him. She is the insolence of a harlot woman who overcomes her husband, SAM, the liver, by the anger of the gall, which is a woman of strife and anger who controls her male, meaning an insolent harlot woman who rules over the liver, SAM, for she is a woman of strife and anger. This is why she is called “protruding on the liver.”

363) “Protruding from the liver” is because she exits the liver, SAM, her husband, to harm the whole world and perform adultery with everything. Afterward she ascends to the male with insolence of a harlot woman, with impudence, and then she is on the liver.

She is called “protruding from the liver” because after she goes out to fornicate with everything, she gives the leftovers to her husband, for Yoteret [protruding] comes from the word Shiraim [leftovers]. The protrusion of the liver is attributed to SAM, Dinim de Dechura [male Dinim]. But because she fornicates with others, Dinim de Nukva are mixed in her, as well.

364) From the liver and from the protrusion, from SAM and Lilit, emerges the gall, the sword of the angel of death, from which bitter drops come out to kill people. The gall hangs on the liver, and all the ailments and death are hanging on the Klipa called “gall.” On the day of Rosh Hashanah, she roams around the world to collect all the sins in the world. At that time, all the organs of the Shechina, Israel, are in trouble.

Israel are the organs of the Shechina, as it is written, “The Lord’s candle is man’s soul,” meaning that man’s soul is from the candle of the Lord, from the holy Shechina. At that time,

on Rosh Hashanah, all of Israel are in trouble. They take a Shofar to invoke in it Tekiah, Shevarim, and Teruah.

365) Since the organs and the arteries of the heart—which are compared to Israel—are in trouble, they must awaken with the trachea, which is the Shofar. This is the trachea of the lung, for since the lobes of the lung cannot quiet the gall’s anger, which overcomes the arteries of the heart and all the arteries of the body’s organs, that wind, Hassadim, which blows in them, rises up the trachea, the Shofar, the next world, since a Shofar is Bina, called “the next world.”

The gullet is similar to this world, Malchut, in which there is eating and drinking, which are the Mochin of Hassadim and Hochma, called “eating and drinking.” The trachea is similar to the next world, Bina, in which there are neither eating nor drinking. These Mochin do not appear in Bina, but in Malchut.

366) And once the Vav from the Veshet [gullet] grows long due to the excessive eating that it robbed, the Vav becomes Nun and the word Veshet becomes Satan. It is written, “The people roamed and gathered.” Shatu [roamed] comes from the word Shtut [nonsense/folly], for it caused their folly, that they mingled with the foolish mixed multitude whose passion is for eating and drinking, robbery and violence, the robbery of poor, and the groaning of the wretched. They strayed with a bent Nun, eating without grinding. It is written about them, “While the meat was still between their teeth, before it was chewed, the anger of the Lord was kindled against the people.”

It was because the Vav of Shatu [roamed] had stretched and became a Nun, Satan, and he whose spirit is bent is the bent Nun, meaning that the Kedusha became bent, and the Sitra Achra is a stretched out Nun. This caused Satan to expand in eating and drinking, and overcome all the organs and arteries in the 365 negative [Mitzvot], in the 365 days of the year, as is the number of Satan, which is 365 minus one in Gematria. He is deficient of Yom Kippur [Day of Atonement], since there are no eating or drinking in it, hence Satan does not govern on Yom Kippur, and lacks a day for the 365 days.

The Hitkalelut [mingling] of the Hochma in Hassadim in NH is called “grinding,” like the sky that grind MAN for the righteous. The mixed multitude enhance the left and extend their eating and drinking from the left without right, regarded as being without grinding. And because they ate without grinding, Satan clung to them, and the Kedusha in them became a bent Nun, since the holy spirit had fled from them.

367) And Yom Kippur is as the trachea of the lung, Bina, the next world. It is Vav Ben [son of] Yod-Hey from Bina. As we learn, “One who sees a weed in a dream is rewarded with wisdom,” and as it is written, “Acquire wisdom, acquire understanding” [“weed” and “acquire” are spelt the same as “tracheal”]. A trachea is not less than the two of them: Yod—Hochma, Hey—Bina, since there is no Bina without Hochma, and no Hochma without Bina.

This is why we must awaken the next world, a long world, with a Shofar, which is a trachea. It receives from AA, from whom there are the thirteen qualities of Rachamim, which are Vav-Aleph-Vav (13) in Gematria. The Aleph is “long,” and the two Vavs are “face.”

368) Upper Ima is a Tekiah from the side of Abraham, Hesed. Shevarim is from the side of Isaac, Gevura, and Teruah is from the side of Jacob, Tifferet. The lower Shechina, Malchut, connects everyone because she receives everyone. KeSheR [connection] is an acronym for

Tekiah, Shevarim, Teruah, since Kof is Tekiah, Shin is Shevarim, and Reish is Teruah. All are tripled in the Shechina, as it was said, “Will give You a threefold Kedusha.”

A voice cannot come out from the body outward unless through the mouth. Likewise, the Shechina must not be separated from the Creator, for it is written, “The voice of the Lord hews out flames of fire,” and the Shechina is the prayer of every mouth. These are the signs; Kof-Shin-Reish-Kof Kof-Shin-Kof Kof-Reish-Kof.

369) We take a Shofar in order to evoke in it Teruah, and Tekiah, harsh Din in Rachamim. Teruah is harsh Din. Tekiah is Rachamim. Shevarim is mild Din. Shevarim Tekiah is mild Din with Rachamim. At that time they awaken so above, to mingle one with the other, Din with Rachamim and Rachamim with Din.

370) In the first connection, Satan was perfumed and the Nun from Satan was bent and became Vav once more. And the Veshet [gullet] that became Satan has now reverted to become Veshet as in the beginning. It is so because the voice is the voice of Jacob, since the power of Israel is not in eating and drinking as the rest of the people, who inherit this world, and whose force is in eating and drinking. Rather, the power of Israel is in the voice of the next world, a long world, created with the letter Yod.

And because the voice of the Shofar—Mochin de ZA, called “voice,” which they receive from the Shofar, Bina—emerges from the Yod, Hochma, not less than ten Shofars begin, corresponding to the Yod. It is so because by the letter Yod, a long world was made, Vav, the next world, which receives Mochin of the next world. And by the letter Hey He created this world, the small Hey, Malchut, in which there is eating and drinking of the Torah, the Mochin of Hochma and Hassadim, called “eating and drinking.”

371) Once the sentence was sentenced in two letters Hey, in two courthouses—of Bina and of Malchut—He can revoke the sentence of both of them, only Yod-Vav de HaVaYaH, since the Hey de HaVaYaH is upper Ima, Bina. Yod is Abba, Hochma, and it is written, “Every vow, and every binding oath to afflict the soul.” The Hey is called a “soul.” “Her husband may let it stand, or her husband may make it void.” The Yod is the husband of the first Hey, Bina, and the Vav is the husband of the bottom Hey, Malchut. Hence they can break the sentence of the two letters Hey.

This is why we must awaken the voice, Vav, ZA, with ten Shofars, Yod, to revoke the Dinim in the two letters Hey, in Bina and in Malchut. And most importantly, each sign of the Kof-Shin-Reish-Kof Kof-Shin-Kof Kof-Reish-Kof will be in one breath, in the mouth, which is a tenth part of ten.

Liver and Heart374) All the Dinim are mitigated in the Teruah, Tekiah, Shevarim. What the liver grips, it offers to the heart, to the king, to nourish him. It is not the conduct of the heart, nor is it his desire for the murkiness of the deeds of his people. Rather, he takes all that is clear and clean, all the merits and the good deeds. And all the murkiness, the filth, and the dirt—the bad deeds—it leaves for the liver, SAM, of whom it is written, “Esau was a hairy man.”

And because of all his arteries, which are the rest of the idol worshipping nations, it is written, “And the goat [also “hairy”] shall carry on it all their iniquities.” Their iniquities has the letters of “iniquities of the innocent” [in Hebrew], the one of whom it is written, “And

Jacob was an innocent [also “whole”] man.” The iniquities of his people are in the knocking arteries and the tendons in the heart.

375) Because of it, boils, leprosy, and psoriasis that are in all the organs are in the liver, from the filth that remained in him. From the heart comes health to all the organs. Because the heart took all that is pure and clear and clean, the liver takes what is available and remains with the dirt and filth, and throws to all the other organs, the rest of the idol worshipping nations against their will. The spleen, Lilit, takes of the waste of the liver. It is written about him, “Let there be lights” without a Vav, since Lilit was created, for “light” [without a Vav] means “curse,” as it is written, “The curse of the Lord in the house of a wicked.”

Spleen and Gall376) Sages explained about it, “The spleen laughs.” It is as is written, “The fool’s laughter.” For this reason, woe to one for whom there is luck [literal translation: “for whom the hour laughs”], for he receives his world in his life. Ecclesiastes says, “Anger is better than laughter.” The liver’s anger—gall, the strap of the Creator, a strap with which to beat the righteous in this world with bad ailments and afflictions—is better than the laughter that the spleen laughs at us, Lilit, with the dirt of this world, who are lucky with wealth.

It is so because those who receive the reward for the good deeds that they did in this world, it is to annihilate them from the next world. And the righteous receive punishment for their sins in this world so they may inherit the next world. The venom of the spleen crawls on the dust. It is stronger than the venom of the gall.

377) Because the mixed multitude are the leaven in the dough, for they are mingled in Israel like leaven in dough, and the nations of the world are similar to chaff, the mixed multitude detain Israel in exile more than the idol worshipping nations, as the sages said, “Who detains? The leaven in the dough detains.” This is so because the mixed multitude cling to Israel like leaven in dough, but the nations of the world are only as chaff, which the wind carries.

The Goat to Azazel, the Liver, and the Heart378) “And the goat shall carry on it all their iniquities.” When Satan wishes to slander Israel before the Creator, he carries all the sins he can carry until it becomes heavy, as it is written, “As a heavy burden they are too heavy for me,” meaning the iniquities he carries on his wings. He goes up to the high mountain as a donkey that wishes to climb a high mountain, and as a heavy burden, the iniquities are heavy for him.

When he is above and wishes to climb that little bit of road that remains, the load is too heavy for him. He falls, drops himself below, and by the weight of the burden that presses him his organs are made pieces until not one of them remains in tact. This is also what happened to SAM and to the serpent, who are the liver and the protrusion of the liver, the evil inclination and his mate, the harlot. From this we read that “Any daughter of a foreign god, a harlot.”

The root of all the Sitra Achra are SAM and the serpent, male and female. SAM extends from the Dinim de Dechura, where all the punishments that come for the sins that extend from the Dinim de Dechura were given to SAM. The serpent, his Nukva, extends from the Dinim de Nukva, and all the punishments that come for sins that extend from the Dinim de Nukva are given by her. Those two kinds of Dinim are the roots of all the kinds of sins in the world.

The Azazel above is the full amount of complaints that SAM and the serpent carry on them, to bring them to the Creator, so He will permit them to punish Israel, from both their kinds of Dinim. Azazel above is likened to a donkey carrying a load. Likewise, the goat to Azazel carries all the slandering of SAM and the serpent, whose root is two kinds of Dinim.

If these two kinds of Dinim connect, they can destroy the whole world. Their correction is through the middle line, by which the Dinim de Nukva cancel the Dinim de Dechura through his Masach de Hirik, which cancels the GAR of illumination of the left.

When Satan wishes to slander Israel before the Creator, when SAM and the serpent send the upper Azazel to slander Israel, and he carries all the sins he can carry until he becomes heavy, and both Dinim de Dechura and Dinim de Nukva are too heavy to carry, he goes up to the high mountain to evoke Dinim de Dechura. He ascends to the left line, called “high mountain,” since the three lines are called “mountains.”

When he is already in the left line, in VAK of the left, he wishes to climb that little bit of the road that remains, and rise to GAR of the left, where there is no unification of the right, and from which all the Dinim de Dechura are extended. At that time the burden is too heavy for him and he falls. The Dinim de Nukva in his burden are heavy on him in the place of GAR of the left, in order to cancel them through the middle line, which corrects it by sending Azazel to the desert, which Israel send below.

At that time he drops himself below the whole of the left line, not wanting to receive even the VAK of the left that the left line leaves, since the Sitra Achra runs from the middle line and its corrections. This is also what happened to SAM and to the serpent, Azazel’s emissaries—the evil inclination and his mate the harlot, since SAM is the evil inclination, and the serpent, his mate, is a harlot.

A male and female have to be a kind with its kind. And since SAM is from Dinim de Dechura, his mate should have been from those Dinim, as well. However, she is from the Dinim de Nukva. Where did she receive those Dinim? After all, her husband, SAM, is not the one who gave her? She fornicates with other upper forces and receives from them the Dinim de Nukva.

This is why SAM and his mate are called “the evil inclination and a harlot,” because from there we read, “Any daughter of a foreign god is a harlot.” Since the Nukva of SAM is the origin of all the harlots in the world, and a daughter of a foreign god receives from her, once she fornicates with other forces and receives from there Dinim de Nukva, she then overcomes her husband, SAM, since Dinim de Nukva are harsher than Dinim de Dechura.

379) Rabbi Pinhas said to Rabbi Shimon, “That road was established for me, to hear these words from Atik Yomin. How fortunate is the world that you are in it. Woe to the world that remains orphaned and does not know words of Torah properly.” Indeed, the liver, SAM, takes all the good and bad. And although he roams and gathers all of Israel’s iniquities, he thus collects their merits, to keep his slandering.

At first, the liar must speak the truth, so as to be trusted. He brings all the merits and faults to the heart, and the way of the heart is that it takes only the purest, clearest, and cleanest—the merits, as you said. The rest of the filth and dirt, which are the iniquities, it returns to the liver, and the liver is forced to take everything, as it is written, “And the goat shall carry on it all their iniquities.”

380) David, who was walking by the riverbank, said, “Lord, my heart is not proud, nor my eyes haughty. Lord of the world, has there been a person in the world who thanked and praised his Master like I do?”

A frog came across him and said to him, “David, do not be proud, for I have done more than you. I have given my body at the command of my Lord, as it is written, ‘The Nile will swarm with frogs.’ Moreover, I praise and sing night and day, incessantly.” At that time David said, “Lord, my heart is not proud, nor my eyes haughty.”

The Lily381) It is an offering to the Creator each day and at any time. The Shechina was included in it among all her multitudes, who are Israel. And all those works deliver her from among the thorns, from among the rest of the nations. Likewise are Israel: as long as their hearts are closed and they do not begin with repentance, they do not emit scent and are not delivered from among the thorns. But when they begin to repent, they immediately emit scent and He will deliver them from among the thorns.

The Assembly of Israel, Malchut, will delight in them, as it is written, “Open for me, my sister, my wife,” for as long as the lily is blocked, it does not emit scent and does not rise from among the thorns, but sits among them.

The Eagle383) An eagle came and took the lily. It is written about it, “For the Leader on Shushan Edut; Michtam of David to teach,” to teach wisdom to the people of the world. “Shushan Edut” is the great Sanhedrin, Malchut that clothes Bina, where the Mochin de Bina are called Edut.

“Michtam of David” is a sign that David was shown in Shushan Edut, that he would win the war, when he sent Yoav [Joab] to Aram Naharaim and to Aram Tzova to wage war against them. Shushan Edut means that the stars in the heaven and the Shechina are upon us, and with her are the upper degrees, the Mochin de Bina, called Edut [testimony], and it is holy help to praise in praises. It is Shushan in completeness.

385) What do comets imply? These comets are known because the Creator created all those stars in the firmament, great and small, and all thank and praise the Creator. When their time to praise arrives, the Creator calls them by name, as it is written, “He calls them all by name.” Then, they run and stretch a wand of light to go and praise their Master in that place where they were counted, as it is written, “Raise your eyes up high and see who created these?”

All the degrees that are in GAR are called “stars” or “stars of heaven.” No illumination of Hochma—called numbering and counting—can be elicited from them from above downward. It is written about it, “Look now toward the heaven and count the stars, if you can count them.”

Indeed, the Creator Himself reveals the number and calculation in them in their own place. This is illumination of Hochma, but they illuminate from below upward, and it is written, “He counts the number of the stars,” since the Creator Himself counts the number.

“He calls them all by name” because a name means attainment, as what we do not attain, we do not call by name. And when the Creator assembles them to disclose the number in them,

then for all the light, they return Ohr Hozer [Reflected Light] from below upward, and this is considered a wand. This is what comets imply in the earth.

A Big Eagle and King Solomon386) A big eagle came and circled the heads of Rabbi Pinhas and the friends, and stood over them. Rabbi Pinhas said, “It is indeed a time of good will now.” At that time, the gates of Rachamim open to all those who are on their death beds, and this is the time to heal them, although they are the king’s prisoners, for an eagle is a sign of Rachamim [mercy], for the face of an eagle is the middle line, Rachamim.

387) It is written, “Like an eagle that stirs up its nest, that hovers over its young.” No one in the world has mercy on its young as the eagle, as it is written, “And the young eagle will eat it,” for he is merciful toward his young. And because now is a time of mercy, this eagle has come and circles us. At that time it is Rachamim for all who are sick in their beds, as it is written, “Lord, in the morning You hear my voice.” It is Abraham’s morning, Hesed, and the awakening of the Hesed.

388) While the eagle circled and passed before them. Rabbi Pinhas said, “Eagle, what are you doing among us? If you have come by your Master’s errand, here we are. If you have come for something else, we are here, ready.” The eagle took off and disappeared from them, and they sat down.

389) A big eagle came to King Solomon each day, and King Solomon would ride on the wings, leading him 400 parsas in one hour. Where did he lead that eagle? To Tarmod, in the desert, in the mountains. There is a place in the Mountains of Darkness called “Tarmod in the Desert.”

This is not the place where the Tarmodians dwell, but rather Tarmod in the desert, in the mountains, where all the spirits and forces of the Sitra Achra gather. The eagle would fly there in an hour.

390) When the eagle stood on that place in Tarmod, the eagle lifted itself, and Solomon wrote an inscription and threw it there. Thus he was saved from those spirits. The eagle would look into the darkness of the mountains, to the place were Aza and Azael are chained in iron chains, pinned into the deeps, where no person in the world can enter, and not even the fowl of the sky, except for Balaam.

391) And since the eagle would look into the great darkness, he flew down and took King Solomon under his left wing and covered him. The eagle stood over those chains of Aza and Azael, and approached them.

At that time Solomon took out a ring on which he inscribed the holy name, and placed it in the eagle’s mouth. Promptly, Aza and Azael would say everything that King Solomon wanted. From there King Solomon knew wisdom, as it is written, “And Solomon built Tarmod in the desert, in the earth.”

Would he make a building in the earth? Indeed, “And built” means understanding [Boneh (building) is similar to Havanah (understanding)]. He looked in Tevuna [intelligence] and knew that place, Tarmod, to know wisdom in it.

The Lily392) While they were seated, the eagle came to them with a single lily in its mouth. It cast it in front of them and left. They saw it and were glad. Rabbi Pinhas said, “Did I not tell you that this eagle is coming and going by the errand of his Master? A lily [Shoshana] is an intimation of Shushan Edut, and the Creator has sent it to us.”

393) “For the Leader on Shushan Edut; Michtam of David to teach.” That Shushan is a testimony to the work of creation, a testimony to the Assembly of Israel, a testimony to the upper unification. There are thirteen leaves in the lily, and all are standing on a single root. There are also five leaves in it, which are strong from the outside, covering that lily and protecting her.

394) It is all in Hochma [wisdom]. The thirteen leaves imply the thirteen qualities of Rachamim that the Assembly of Israel, Malchut, inherits from above, from the thirteen qualities of AA. They all grip to one root, one covenant, Yesod de ZA, by which Malchut receives the thirteen qualities of Rachamim de AA. Hence, the root of the thirteen leaves of the lily below them is an example of the covenant, the foundation of everything.

The five strong leaves that surround her are fifty gates, HGT NH de Bina, each of which consists of ten, and they are 500 years that the tree of life, ZA, walks in, for it receives them in the place of Bina, whose digits are hundreds, and they are 500 years.

395) The lily is a testimony to the work of creation, since the whole work of creation is certain words in Tevuna, which add up to Elokim of the work of creation, which is Bina. It points above and below. It points above, in the next world, Bina, and points below, in the Assembly of Israel, Malchut.

396) The lily is a testimony to the work of creation, which stands in all those signs, the thirteen qualities of Rachamim and the five Sefirot HGT NH. “In the beginning God created” is the lily, Bina and Malchut, since it points upward and downward. The thirteen leaves are thirteen words [in Hebrew] from “In the beginning God created” to “and the spirit of God.” These are “The heaven and the earth, and the earth was Tohu ve Bohu [unformed and void], and darkness was on the face of the deep, and the spirit.” These are the thirteen leaves of the lily, implying thirteen qualities.

The five strong leaves that surround those thirteen are the words “hovered over the face of the water, and [God] said.” That is, from the word “God” of “and the spirit of God” to “God” of “and God said,” which are five others, implying the five Sefirot HGT NH. Afterward “Let there be light.” This is the core and root of the lily, with whom all the degrees are included and gripped.

397) The lily is a testimony to the unification, since five strong leaves are the roots and the unification to which these thirteen leaves grip.

“Hear, O Israel, the Lord our God, the Lord” corresponds to five leaves of the lily. “[Is] One” is the core and the root to which all are gripped, since one is thirteen in Gematria, and it is the king’s ring.

The growing of the lily is thirteen inner leaves, and five leaves atop them from without. There are two Behinot in the lily, thirteen and five. It is a testimony to the work of creation, Bina,

and a testimony to the Assembly of Israel, Malchut, and a testimony to the upper unification, ZA and Malchut.

It is a testimony to the Assembly of Israel, Malchut, since in Malchut there are the two Behinot, the five Sefirot HGT NH that she receives from Bina, within which is the Mochin of Gadlut that extend from the thirteen qualities of Rachamim. Thus, the growing of the lily is a testimony to the degrees of Malchut.

The lily is a testimony to the work of creation, since these two Behinot are implied in the work of creation. It is so because there are three times “God” there: “God created,” “The spirit of God,” “and God said.” From “God created” to “and the spirit of God” there are thirteen words, implying Mochin de Gadlut. From “And the spirit of God” to “And God said” there are five words implying the five Sefirot HGT NH. Thus, the two forms of growing in the lily are a testimony to the work of creation.

The two Behinot of the lily are a testimony to the unification of ZA and Malchut, for there are five words [in Hebrew] opposite the five leaves of the lily: “Hear, O Israel, the Lord our God, the Lord,” which are HGT NH. “Hear, O Israel” are NH; “the Lord our God, the Lord” is HGT; “is one” is Malchut, which connects to HGT NH de ZA. Through their unification with one another appear the thirteen qualities of Rachamim, the Mochin de Gadlut, hence “one” in Gematria is thirteen.

“Hear, O Israel, the Lord our God, the Lord” corresponds to the five strong leaves that grow in the lily. In themselves they are HGT NH in ZA. “One” is the core and the root, to which all grip, the Malchut, with which all five Sefirot de ZA unite.

“One” in Gematria is thirteen because the unification of Malchut with ZA reveals the thirteen qualities of Rachamim become revealed. For this reason, Malchut is called “the king’s ring,” his seal, since the wholeness of his illuminations depends on her.

398) “As a lily among the thorns, so are Israel among the idol worshipping nations.” And so is the Assembly of Israel, Malchut, among the multitude of ministers appointed over the nations. As long as the lily stands blocked and is not open, there is neither scent in her, nor is she raised or taken out from among the thorns. When the lily is open and emits scent, she is taken out from among the thorns, and the Assembly of Israel will enjoy them, as it is written, “Open for me, my sister, my wife.”

When Malchut receives from the left line, she is blocked and there is no scent in her, illumination of Hochma, since the Hochma in her is devoid of Hassadim and she cannot illuminate without Hassadim. But once she receives strength from ZA, from the middle line, her blockage opens and she emits fragrance, which is illumination of Hochma clothed in Hassadim de ZA. This is the meaning of the words, “Open for me, my sister, my wife.”

Internal Organs399) There are blocked organs in an offering, which are external organs, and there are internal organs.

400) The heart is burning fire. Were it not summoning to itself the upper king, the lobes of the lung, which bring wind before it from the wind that blows from the upper perfumes, from GAR de ZA, the heart would burn the world in an instant. It is so because the heart is governed by the left line of Bina, which for lack of Hassadim can burn the world. The lung is

the right line, Hesed, hence the wind, the Hesed of the right that extends from GAR de ZA, mitigates it.

401) “And the Lord showed upon Sodom and upon Gomorrah sulfur and fire.” Because at that time the lobes of the lung did not blow wind on the illumination of the left in the heart, the illumination of the left burned them. These lobes of the lung are as it is written, “the wings of a dove covered with silver.” A dove is Malchut, whose essence is from the left of Bina, from the heart. She must be covered in silver, Hassadim. When she is covered in silver, the angels Raphael and Tzadkiel are drawn from her to heal and save the world. It is written about them, “He makes His angels into winds,” to always blow before the heart, to illuminate in Hassadim.

402) The brain is water, Hochma on the right, Hassadim. The heart is fire, the Hochma in the left line of Bina, Dinim. Both are Rachamim and Dinim. The brain is a throne of Rachamim [mercy]; the heart is a throne of Din [judgment]. The Creator is a king who is standing from the throne of Din, which is the heart, and sitting on the throne of Rachamim, the brain.

403) When the iniquities proliferate on the organs and the arteries of the heart, which is the throne of Din, it is written about the heart, “And the king arose in his wrath from the banquet of wine,” which is the wine of Torah. When the lobes of the lung blow on the heart, it is written, “And the king’s wrath calmed.” It is so because two lobes of the lung are as it is written, “The cherubim spread wings above, covering with the wings over the ark-cover,” Which is the ark-cover of the heart.

The heart is the thirty-two paths of wisdom, Hochma of the left of Bina. It is a burning fire because during the disclosure of Hochma, harsh Dinim accompany her, to burn the wicked and the outer ones, and all those who wish to draw near and extend the Hochma from above downward.

The Dinim do not stop until the domination of Hassadim begins, the wind that both lobes of the lungs blow. It is written, “And the king arose,” since illumination of Hochma is called “rising.” “And the king arose in his wrath” when harsh Dinim appear along with the illumination of Hochma. “From the banquet of wine” means rising with respect to the drinking of wine, Hochma on the left.

It is written in the heart about the arteries of the heart, which is the throne of Din: “And the king arose in his wrath from the banquet of wine.” It is so because the illumination of Hochma in the heart, illumination of Hochma in the left of Bina, illuminates when harsh Dinim appear. “And the king arose” in illumination of Hochma. “In his wrath,” in harsh Dinim.” “From the banquet of wine,” the wine of Torah, indicating illumination of Hochma, where ZA, called Torah, extends Bina’s Hochma of the left.

The Dinim quiet when the governance of Hassadim begins. Hence, when the lobes of the lung blow on the heart, it is written, “And the king’s wrath calmed,” during the governance of the wind of the lobe of the lung, Hesed.

404) By what did the king’s wrath calm? It is because “And he heard the voice,” the voice of Torah, the voice of the Shema reading, the middle line, Hassadim, which unites right and left with one another under the governance of Hassadim. At that time the Dinim quiet down. “And spoke to him” is the disclosure of Hochma in Malchut, called “speech,” in a prayer in

the mouth, as it is written, “My Lord, open my lips and let my mouth say Your praise,” which is Malchut.

405) And the wind that is blowing in the lobes of the lung is the Hassadim that appear by the Hochma on the right, eliciting the voice through the trachea. It is as it is written, “Acquire wisdom; acquire understanding,” since the voice, ZA, Vav, is Ben [son of] Yod-Hey, which are HB. It is written about it, “Thus said the Lord, ‘Come, O wind, from the four winds.’” These are the four letters HaVaYaH de ZA. It is a wind that knocks on all the arteries of the heart.

406) The degree of Moses is the middle line, ZA, voice, by which the Dinim were calmed. It is written, “How fortunate is the people that such is its state.” “Such” in Gematria is Moses (345) [in Hebrew]. Moses said to Rabbi Shimon, “Blessed are you, Rabbi Shimon, for you are the candle that burns before the king and queen, the candle of the Lord, she is your soul.”

407) With the lobes of the lung “He makes His angels into winds,” Hassadim. The kidneys are “His servants, a blazing fire,” Dinim. Two lobes of the lung and two kidneys correspond to the four animals of the throne. The lobes of the lung—lion and eagle—are Hassadim. The two kidneys—ox and man—are Gevurot. The throne is the heart in the middle, the throne of Din.

408) The brain has four animals, and the brain is the throne of Rachamim. These are sight, hearing, smell, and speech. Sight is a lion, Hochma; hearing is an ox, Bina; and smell is an eagle, ZA. Each has four faces and four wings.

Speech is man, Malchut. He is gripped from above, in the Peh de Rosh, and below, in the Guf, since it was said of the arms of the Guf, “And our hands are stretched out as the eagles of the sky.” The Guf is Adam, Malchut, attached to the middle line, which is a Guf. It is written about the thighs, “And their feet were as the foot of a calf,” leaning toward the face of an ox, Gevura. And it is written about the Guf, Adam, “Merkava of repetition,” the Merkava of Malchut, called Mishnah, Malchut.

There are three Merkavot:

1. The Merkava of the brain, the throne of Rachamim. His four animals HB TM are sight, hearing, smell, and speech.

2. The Merkava of the heart, the throne of Din. His four animals, HG TM, are two lobes of the lung, both of which are Hassadim, right and left of Hassadim, and two kidneys, both of which are Gevurot, right and left of Gevura.

3. The Merkava of the Guf. It has two splits, the arms, both of which are Rachamim, hence both are called “eagles of the sky,” and they are similar to lobes of the lung. He has two thighs, both of which are Gevurot, similar to two kidneys. This is why it is written about the two of them, “And their legs were as the foot of a calf,” which is an ox, Gevura.

The Guf, which includes all of them, is Malchut, the face of a man, which rides over the arms and the thighs. This is why the Guf is called “the Merkava of repetition,” for although it is a third Merkava, since the name “repetition” relates to Malchut, who is called Mishnah, it does not imply a second Merkava.

The Merkava of ZA is not taken into account because there are no innovations in it, for the first throne, the brain, is a throne of Rachamim, and ZA is also of the same discernment. In the second throne, the throne of Din, Bina, there is the root of the left line. In the third throne, the throne of Malchut, the left line is corrected in the middle line.

409) It is written, “And I saw all the oppressions that are done under the sun; and behold, the tears of the oppressed.” The oppressed are children who still need their mothers, who pass away from the world by the angel of death. Does the angel of death kill them, oppress them? But it is written, “And on the side of their oppressors there was power, but they had no comforter.” Who is that power which kills them? It is as it is written, “Let there be lights in the firmament of the heaven,” “lights” without Vav [in Hebrew], which is Lilit, appointed over that oppression, for “lights” without Vav means “curse.”

410) Lilit is called “spleen.” She goes and laughs with the children, then kills them and forms in them vexation and a tear to cry over them.

The spleen goes to the right of the liver, SAM, the angel of death, which was created on the second day of the work of creation. The spleen was created on the fourth day of the work of creation. This is why it is not a good sign to begin things on Mondays or Wednesdays [second and fourth days of the week]. The liver is death for grownups; the spleen is death for little ones.

The second day of the work of creation is Gevura, the left line. It is written about it, “Sin crouches at the door.” At the end of the left line SAM came out, the angel of death, the liver. With the gall in the liver, he takes souls of people and puts them to death. It is so because the gall is the sword of the angel of death, since the heart is Dinim de Dechura, and the gall is Dinim de Man’ula, from whom comes death. This emerged at the end of the left line, which is the second day of the work of creation.

On the fourth day of the work of creation, Malchut was emanated. First she emerged in the left line, in a state of the two great lights. She was as the second day, which is the first state of Malchut. Afterward she was diminished to a point under Yesod, and was rebuilt from Chazeh de ZA and below. From the diminution of the moon that occurred, the Klipa Lilit emerged under Malchut, such as SAM from under the left line.

Those children who need their mothers are the ones who received Mochin from the first state of Malchut, Mochin of Yenika [nursing], at which time she was dominated by GAR of the left line, GAR de Hochma. During the diminution of the moon, that Lilit overcomes them and kills them, then takes their souls. They are regarded as oppressed, children without any flaws, and Lilit governs them due to the diminution of the moon.

But the ones on whom the angel of death governs, it is because there is a flaw in them from Man’ula. This is why it is written, “And behold the tears of the oppressed, and they had no comforter,” and Lilit is called “spleen.”

It follows that the spleen and the liver are the same kind. Both are from the filth of the left line. But the liver, SAM, the angel of death, is from the second day, from the left line itself. But the spleen, Lilit, is from the filth of Malchut, who is built from the left line, the fourth day. Hence, the spleen goes to the kind of the liver, for both are from the filth of the left line. The liver was created from the left line itself on the second day of the work of creation, and the spleen was created on the fourth day, from Malchut, which is built from the left.

This is why it is not a good sign to begin things on Mondays or Wednesdays, for on both, the angels of death emerged—the liver, the angel of death, SAM, who puts all the grownups to death, and the spleen, Lilit, who puts to death only the little ones, who are still in Yenika.

411) The liver is the degree of Esau; Esau is Edom, which is all Dam [blood], assembling all the bloods, whether clear or murky, without distinguishing between good and bad, between impure blood and pure blood. It does not make a distinction between them.

The heart, Israel, distinguishes between good and evil, between impure blood and pure blood. It takes only the clear and clean in the blood, as one who sorts the food out of the waste.

412) And once the heart, Jacob, ZA, takes the clear in the blood, which is above, and the liver remains, Esau, SAM, with the waste of the blood, he is angry at him in the gall, which is Hell, created on the second day of the work of creation. The liver is the death of grownups. The gall is the evil Nukva of SAM, and she is called “foreign fire,” “hard work,” “idol worship.”

413) Because the anger awakens from the gall to the liver, we learn that anyone who is angry, it is as though he is performing idol worship. Moreover, there is no burning and warmth in all the ailments of the body but only from the gall. In a time of illness, she sets flames on the arteries of the liver and wishes to burn the whole body.

She is like a stormy sea. The waves of the sea rise as high as the firmament and wish to break their boundary to destroy the world, were it not for the Shechina, who is like the sand that surrounds the sea so it does not come out of its mouth. The Shechina is likewise, surrounding the Guf and supporting it, as it is written, “The Lord will support him upon his sickbed.”

414) For this reason, one who visits the sick should not sit by his head because the Shechina is by his head, nor by his legs, since the angel of death is by his legs. But this is not for any person, but to an intermediate.

To a complete righteous, “The Lord will support him upon his sickbed,” by his head, and the Shechina encircles his body down to his feet. This is why it is written about Jacob, “And he gathered his legs onto the bed,” which is the Shechina, of whom it is written, “And the earth is My footstool.” And likewise, the Shechina is called “bed.”

A complete wicked, the angel of death surrounds him on each side, the evil inclination, and his sword, the gall, whose face turns green with one drop of those three drops that the gall throws in him, as it is written, “And his end will be as bitter as wormwood.” The liver is male, SAM. The protrusion of the liver is his Nukva.

415) The stomach is one degree out of sixty of death, and she is called “slumber,” since the stomach is asleep. It is Asirta, the sixth degree of the angel of death. And because she comes from afar, she is from the side of death, though not actual death. And the intimation is one out of sixty of death.

416) Since the body is from the tree of knowledge of good and evil, there is not an organ in the body that does not have the evil inclination and the good inclination in it. This is for the intermediate. Complete righteous have two inclinations in each organ, male and female, except both are good, like a groom and a bride. Complete wicked have two evil inclinations in each organ, male and female from the side of SAM and the serpent.

417) This is why from the side of the tree of knowledge of good and evil, which is for the intermediate, there are two degrees of good and evil in the stomach, since the stomach is

asleep. But here is sleep that is one of sixty of death, and there is sleep that is one of sixty of prophecy. This is why it is written, “And false dreams will speak.” But it is written, “I shall speak with him in a dream.” Here it is through a demon, the Sitra Achra from the bad side in man’s sleep, and there it is through an angel, from the good side in man’s sleep.

A dream through an angel is one of sixty of prophecy. A dream is by a demon, from the side of death. It is straw, as we learn that as it is impossible to have grain without straw, it is impossible to dream without idle things.

418) The stomach is a grinding navel. It takes everything and grinds it, then sends the food to all the organs, if the organs are without iniquities. There are matters that delay the offering, and the one whom the Creator sends to receive his gift, the offering, does not come down to receive it.

It is so because there is a gift that the Creator receives through a lion, of which it is written, “And the face of a lion to the right, to the four of them.” And the Creator is riding him and descends in him to accept that gift. And there is a gift that He accepts through an ox. It is written about it, “And the face of an ox from the left to the four of them.”

419) There is a gift He receives through an eagle. It is written about it, “And the face of an eagle to the four of them.” These are two turtledoves or two young pigeons. And there is a gift He accepts through man. It is written about it, “If a man from among you should offer an offering to the Lord,” in the form of the one of whom it is written, “And the image of their faces was as the face of a man.” These four animals are the four letters HaVaYaH, since lion and ox are Yod-Hey, and eagle and man are Vav-Hey, for HaVaYaH descends upon them to accept the offering, which are four animals.

420) There are natural animals, angels appointed over bodies that are from the four elements—fire, wind, water, and dust—and they are pure. Opposite them are four trampling animals, harm-doing angels, impure, appointed over four galls—white gall, red gall, green gall, and black gall. These are the harm-doers of the world, for all the fever in all the illnesses comes from the gall.

421) There are animals of the mind: the four angels, Michael, Gabriel, Uriel, and Raphael, surrounding the throne, Malchut. And above them are Godly animals from the side of Kedusha, HG TM de ZA. There are also animals of the Sitra Achra, which are called “other gods.”

Godliness of Kedusha is called “living God.” Godliness of Kedusha is called “God of godliness,” and they transcend everything, toward the Master of all the works. Also, each kind goes to its kind, and because there are other gods, it is written about them, “He who sacrifices to gods will be ostracized, but only for the Lord alone,” so he will not mingle the living God with other gods.

422) The stomach takes, grinds, and sends to all the sides below, to the organs of the body, and from it the lower ones are fed. All those spirits and other sides of below—which feed at night on all those organs and inner parts that burn on the altar at night—drink of these yeast, and the rest take the rest of the organs. The liver takes everything and offers it to the heart, as it is written, “And a face of a lion to the right.” Hence, a semblance of a lion eating the offerings is seen on the altar.

423) The stomach takes everything up to six hours and bakes, for the navel, the stomach, bakes. The lung is a drink, the heart is the king, and those two—navel and lung—certainly bake and prepare drinks to give to the king from the selection of all the food and drinks, for he is the head of them all, the choice one, as it is written, “I have gathered my myrrh along with my perfume; I ate my honeycomb with my honey; I drank my wine with my milk.” And subsequently, it is written, “Eat, friends,” which are the rest of the organs, the armies and camps of the king, who dispenses them food by the chief baker, the navel. “Drink and be drunken, O beloved,” through the chief cupbearer, the lung.

424) The liver is to man’s right. This is why “And the face of a lion to the right, to the four of them,” to the right of the king, the heart. The spleen is to the left, and those are from the Sitra Achra, since the stomach is SAM, Esau’s minister, and the spleen is Lilit. The face of an ox is to the left, who serves wine poured with water to the king, since wine is from the left.

A lion who eats the offerings is the liver gathering the food, the prayers at the place of the offerings, before the king, the heart. This is why he is from the right, since eating comes from the right and drinking from the left. But all this is during the exile.

425) If the liver is Esau, how does it prepare food for the heart, which is Jacob? The heart is like Isaac, the left line; the liver is Esau, hunting game. He tells him, “Let my father rise and eat of his son's game.” These are the prayers from the poor that go and are expelled and are not accepted above. Isaac is grieving and mourning because they do not know how to aim in the prayer. This is why Esau did not say, “And eat of my game,” but “And eat of his son’s game,” Israel, as it is written, “My son, My firstborn, Israel.” Likewise, there are no nourishments for Israel in the exile except through the nations of the world.

426) But when they are in the land of Israel their food is through the Shechina. And the two lobes of the lung will be giving drinks to the nation, Israel, and they are the chief cupbearer. The two kidneys are the chief baker, cooking the seed that descends from the brain, and cooking the water they receive from the lobes of the lung. And after the king—heart—eats, it is written about her two kidneys, “Eat, friends,” and to the two lobes of the lung, “Drink, and be drunken, O beloved.”

427) The heart is the throne of Din. Four animals are his messengers: two lobes of the lung, and two kidneys, HG and NH. The lobes of the lung are as it is written, “And their faces and wings were parted from above,” to receive the king on them, namely the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of the Lord. He who sits on the throne, the heart, the throne of Din, that all the beatings of the heart follow as soldiers after their king.

428) And the wind that blows from the lobes of the lung blows on the two holes of the nose. It is cold and chilly from the left, and hot on the right. From the side of the brain, the throne of Rachamim, the cold wind is to the right, Hesed, and the hot is from the left, Gevura, where the heart is. The brain is merged between them in the middle. The heart is also merged with cold and heat by the wind of the lobes of the lung that blows on it, and the brain is also merged with cold and heat, since the brain and the heart receive from one another.

429) The spleen takes the yeast of everyone, as well as his camps, slaves and maidservants. The two kidneys are called “fires,” after the fires of above.

430) There are six rings in the trachea, on which it is written, “Bring to the Lord sons of gods,” since the voice that divides into six voices of the Shechina rises in them. The seventh one rises to the mouth, to the throne. The six rings of the trachea are six degrees of the king’s throne, the mouth. The trachea is a ladder on which the angels of God ascend and descend. The angels of God are the Havalim [“breath vapor,” pl. of Hevel] that rise from the heart, and winds of air descend in the heart to cool its heat, so it does not burn the body.

431) When the wind descends, it descends by several winds, like a king with his soldiers. The lobes of the lung receive the wind as king over them, as it is written, “And their faces and wings were parted, to receive the king over them.” And likewise, the cherubim were spreading their wings upward.

432) If man’s organs are rewarded with the Mitzvot of the upper king, the holy spirit, He descends on a ladder through the throat, in several holy spirits, of which it is written, “He makes His angels into spirits.” They ascend opposite the Havalim in the heart, of which it is written, “His servants, a blazing fire,” and it is written about them, “The voice of the Lord hews out flames of fire,” since the heart is ADNI, from which flames of fire ascend in the mouth,” which is HaVaYaH. Several spirits of Kedusha descend with Him from the four letters HaVaYaH, and it is written about them, “Thus said the Lord, ‘Come, O wind, from the four winds.’”

433) The trachea is as it is written, “Acquire [spelt the same as Kaneh (trachea)] wisdom; acquire understanding.” “Acquire wisdom” is to the right of the trachea, Hesed. “Acquire understanding” is to the left of the trachea, Gevura. Tifferet is in the middle of the trachea, and is a ladder, Daat. The body contains VAK: two arms are HG, body and covenant, Tifferet and Yesod. Two thighs are NH. VAK is the body, opposite the six rings in the trachea.

434) When the Lord [HaVaYaH] descends to the heart, to ADNI, the Din connects with Rachamim inside the heart, YAHDONHY. And when ADNI rises to the mouth, in “ADNI [Lord], open my lips,” to receive the name HaVaYaH in the Peh [mouth], the two names connect there in one connection, YAHDONHY, such as has connected in the heart. This is why one whose inside is not as his outside, let him not enter the seminary, if their hearts and mouths are not the same. As there is unification of HaVaYaH ADNI in the heart, there will also be unification of HaVaYaH ADNI in the Peh.

435) Six rings in the trachea are included together and are called “sons of gods.” They emit wind to blow on the world and they come from the side of Gevura. When they join together they are as the Shofar, Bina. These are called Shofar, a Shofar of Isaac’s ram. They are gods, dwellers of the Bashan, as it is written, “Bring to the Lord sons of gods,” which are the gods of Isaac, emitting wind and sound. That sound goes out and meets the clouds of rain and is heard by people outside. This is why it is written, “But the thunder of His mighty deeds who can understand?” for they come from the side of Gevura.

And this is why it is written, “The God of glory thundered, The Lord is over many waters.” It did not write, “The God of glory thunders,” but “The God of glory thundered,” which means He is operating others; He thunders through sons of gods. No one knows the merit of that voice, as it is written, “Who can understand?”

436) Woe to people who are cold hearted and blind. They do not know the organs of their bodies or how they are corrected. There are three forces in the trachea:

1. Hevel—a flame of fire that emerges from the heart and divides into seven Havalim, which Ecclesiastes said.

2. Air—which enters one from outside.

3. Water of the lobes of the lung—which are attached to the trachea.

The voice is made of these three—water, wind, and fire. Each of them divides into seven: seven flames, seven airs, and seven streams.

437) When the flames of the heart meet the lobes of the lung, through the trachea, it is as it is written, “The thunder of His mighty deeds, who can understand?” In him is a heart that understands in Bina. In the heart, to the left, is Gevura, Hesed is to the right, water in the lobes of the lung, and there is Hochma [wisdom] there, brain. That is, HG rise and become HB. And from it, a fountain of gardens, a well of living water pours from the Lebanon, which is whiteness of the brain that pours on the trachea once the clouds of Bina rose to the brain.

438) It is written, “Who is it rising from the desert as columns of smoke?” It is the smoke of the altar that rises from the heart to the brain, and from whose place all the winds in the world do not move. Hochma has the letters Chaf-Het Mem-Hey, since she is the Chaf-Het in the heart, Mem-Hey in the brain. The trachea is Tifferet, including six Sefirot HGT NHY, six steps to the throne, to Ima, so that Hochma will come down to her from the brain to the heart, for in her the heart understands.

This is why it is written, “Acquire wisdom; acquire understanding,” by which Abba, Hochma, descends, and by which Abba ascends. This is a ladder by which two ascend and two descend, for AVI are included in one another and descend from the brain to the heart, and ascend from the heart to the brain.

439) The gullet swallows the food, and from there enters all the organs. It is at the degree of fires. Fires approach immediately and swallow and take everything from the upper fire, which includes the fires, as it is written, “They shall eat the fires of the Lord and His inheritance.” These are the fires that eat and swallow; the rest do not eat in this manner.

440) And all the people of the world from without do not know how to eat, and do not know their secret. Rather, the degrees inside know and take from them. It is so because the gullet has no examination from without, for they do not know. Rather, they know from within and take until it enters the grinding chamber and it is ground and cooked.

The liver takes everything, and from those fires emerge degrees that take before the liver. They are the molars, the teeth that eat the offerings and grind. Hence, once the Temple was ruined, it was written, “and the molars were cancelled because they diminished.” These are the molars that come first.

441) Once it is ground, they who control them swallow and take. They are called “gullet” because the shape of the Vav is as that of a bent gullet. Afterward it Shat [“sails” (similar to Veshet)] to eat and drink wine and water, as it is written, “The people roamed and gathered” food to eat and water and wine to drink. These are the pouring of the wine and the pouring of the water.

442) They enter that gullet and are sucked into the lung. These are the seraphim with their flames taking drinks. They are called “lung,” in one connection with the lung. Everything is

sucked in them. And all those take each as it should. And since the Temple has been ruined and the molars cancelled because everyone has been diminished, diminishing their form and nourishment, there is not a day without a curse.

Woe Jerusalem, the holy city, woe to the people who have lost all that bounty, and appointed mighty ministers have diminished their figures. The friends wept over it and said, “Woe Rabbi, when you part from the world, who will disclose such hidden and profound secrets, which have not been heard since the days of King Solomon until now? How fortunate is the generation that hears these words; how fortunate is the generation that you are in it; woe to a generation orphaned of you.”

Internal Organs1) The sacrifice [offering], or the prayer instead of the sacrifice, is raising MAN, to unite the Nukva, ADNI, with HaVaYaH, ZA. For this reason, it is regarded as eating.

Man’s Guf corresponds to HaVaYaH, which includes ABYA. The Rosh through the Chazeh [chest] are Atzilut and Beria; the Rosh corresponds to ZA; the Guf through the Chazeh corresponds to the Nukva. From the Chazeh and below it is Yetzira and Assiya. As Yetzira and Assiya are mingled with Klipot, there are organs in man’s body from the Chazeh [chest] and below that correspond to the Klipot: liver, gall, and spleen.

The Zohar explains every organ in man at its root in the general HaVaYaH in ABYA, called Adam in ABYA, since all four worlds ABYA are regarded as one man [Adam], and one name HaVaYaH. Atzilut is Yod and Rosh [head]; Beria is Hey through the Chazeh [chest]; Yetzira is Vav; Assiya is the bottom Hey, and Yetzira and Assiya are from the Chazeh and below.

Once it explains the root of every organ and what it is in Adam de ABYA, it explains the work of the offering that a person brings, or the prayer that one prays, how it ascends as MAN to Malchut, which is the heart, and the actions performed on the offering in each organ until it comes to Malchut in the required form, so it is fit for MAN de ZA. It also explains the matter of MAD that ZA brings down on the MAN in Malchut and their Zivug.

2) First we will explain the matters in brief: The offering, the MAN, ascends and is corrected as do the food and drink that enter man’s body through the gullet and the rest of the internal organs, until it becomes blood. The liver presents the blood to the heart, the heart takes the clear and clean in the blood, then sends it to the organs, and leaves the murky blood in the liver.

Such is the way of the offering or the prayer instead of the offering: First, it comes to the molars in HaVaYaH de ABYA, which are the teeth that grind the food, from the molars to the gullet, and from the gullet to the stomach and to the abdomen, where it is ground once more.

The grinding in the teeth, in an offering or a prayer is the dispute between two lines prior to the elicitation of the middle line. Each one wishes to cancel the other: The right wishes to cancel the governance of Hochma in the left and impose only Hassadim, and the left wishes to revoke the rule of the Hassadim and impose only Hochma. Thus, they grind and diminish one another until they are both ground and neither one remains the final ruler.

In the beginning, in the pulverization and grinding in the teeth, the right prevails over the left, and the right governs. Through this grinding, the food is swallowed in the gullet and enters

the stomach. And because the MAN enters the insides of the body, the power of the left awakens and a new grinding begins—the grinding of the stomach.

There the dispute is stronger, hence the grinding is finer. In this grinding, the left finally prevails, and by the rule of the Hochma of the left, the MAN turns into blood, light of Hochma, since the blood is the soul [Nefesh], light of life, Hochma.

However, the power of death in it is greater than the light of life because of the impure that is mixed with it, which is GAR de Hochma, whose Dinim are very harsh and destroy the world. Therefore, once the MAN has turned to blood, the liver, SAM, takes all the blood, which includes within it pure and impure blood, which are mingled, and presents it to the heart, Malchut, which is of the left of Bina, regarded as king.

The heart sorts the clean and clear in the blood, VAK de Hochma, which is ready to unite in it with the right, and leaves the rest—the impure blood—for the liver, SAM and his company. At that time begins the descent of MAD from ZA, the wind [Ruach], connects with the MAN in the heart, and they become one.

3) The MAD is Hassadim, Ruach, which extends from the brain, GAR de ZA, to the Hotem [nose], Tifferet de ZA, and to the Peh [mouth], Malchut de ZA. The Ruach from the brain enters the two holes in the nose, right and left included in Tifferet de ZA. From there it extends through the trachea to the lung. The two lobes of the lung blow the wind—Hassadim and MAD, to the heart—then the Hochma in the heart dresses in Hassadim in the wind, and ZA, HaVaYaH, unites with Malchut, ADNI, to the extent of the unification of MAN and MAD.

By that it is written, “My bread which is presented unto Me for offerings made by fire,” for not only is the request of the offerer or the invocator’s request answered, all the worlds receive from that Zivug, as well. It is so because the Zivug of ZON illuminates to all the worlds, and a small branch of the illumination of the Zivug reaches man to grant his request. It follows that the offerer or the invocator has not only corrected himself, but also corrected all the worlds. Because of it, the structure of his body implies HaVaYaH, as well, which includes ABYA.

There is HaVaYaH that includes AK and ABYA, although man’s work does not reach the world of AK. Even in Atzilut it reaches only ZA. This is why the Rosh corresponds to ZA de Atzilut, and from the Peh to the Chazeh corresponds to Beria and the Nukva de ZA de Atzilut, since Beria is the wife of Atzilut. From the Chazeh and below it corresponds to Yetzira and Assiya.

4) Concerning the form of the prayer and how it ascends to Nukva de ZA and becomes food for ZON, as it is written, “My bread which is presented unto Me for offerings made by fire,” since prayer replaces the offering. One who offers or prays, it is for some request that he has of the Creator, as there is no prayer but in the heart. That desire dresses in the parts of his soul, and the parts of his soul rise high up, breaching all the airs until they reach Nukva de ZA de Atzilut.

What is requested is clothed in the parts of his soul, and the parts of his soul go up and become MAN for the Zivug of ZA and his Nukva. This is eating because the Zivug is called bread and food.

By that you will understand why the prayer or the offering becomes MAN to evoke the Zivug, as nothing is given from above unless through Zivug of ZON. It follows that if the Creator wishes to fulfill the desire of the invocator, He needs a Zivug.

It follows that each prayer that is suitable for granting evokes a Zivug of ZON to impart that fulfillment to the invocator. First, the illumination of that Zivug necessarily comes to the upper worlds until it reaches the invocator.

The parts of the soul that rose to Nukva de ZA and became MAN to evoke the Zivug become, in themselves, a receptacle to the illumination of the Zivug that grants the wish of the invocator, and return to him with the granted request. It is so because the parts of the soul that ascend for MAN have two functions: 1) to evoke the Zivug for the granting of the request of the prayer, 2) to become fit to be a receptacle to receive the fulfillment of the prayer. And both come at once.

5) Nothing is completed until it has gone through an arrangement of three lines, which extend from the three points—Holam, Shuruk, Hirik. For this reason, the MAN—prayer—must first come into the body of the Nukva in the molars, where it receives the dominion of the right line, and from there to the stomach and the abdomen, where the MAN receives the dominion of the left line, where the MAN has become blood. The liver receives it and gives it to the heart. From both lobes of the lung, which blow wind on the heart, the MAN receives the work of the middle line, the Zivug. At that time the MAN are completed and become a receptacle to receive the illumination of the Zivug to grant the wish of the invocator.

6) From the fires, degrees emerge and take before the liver. They are the molars, the teeth that eat the offerings and grind. Once the food has assumed the dominion of the left line, it becomes blood and the liver takes it and gives it to the heart. However, first, the dominion of the right line is required. This is in degrees called “molars,” which receive the MAN before the liver and emerge because of the fires in the right line, the Dinim at the point of Holam, by the ascent of Malchut to Bina.

Fires work in the teeth. For this reason, by grinding them, in the war of right and left, the right prevails. And upon the conclusion of the war of right and left, called “grinding,” and the victory of the right, the Dinim of the right—called “fires,” which have won and govern the MAN—take the MAN and swallow it. The Dinim of the right that swallow the MAN are called “gullet.”

7) The gullet swallows the food, and from there it enters all the organs, which is at the degree of fires. It is so because before the MAN is included in the fires of the right line—for these fires come from the mitigation of Malchut in Bina—they are unfit to be included in the Guf of the Nukva and receive from the illumination of the Zivug.

For this reason, the fire of that mitigation is regarded as “swallowing,” swallowing the MAN and letting them into the Guf of the Nukva. For this reason, that mitigation from the right line is called “gullet” and swallows the food, for it lets it in, to be included in the Guf of the Nukva, and from there it enters all the organs.

These fires, called “gullet,” first approach the MAN and swallow, letting them into the body. They take everything from the upper fire, which includes the fires. It is the fire of the point of Holam, from which the fires come, as it is written, “They shall eat the fires of the Lord and His inheritance.” The priests, the right line, eat and receive these fires. And one who has no

fire of the right line will not be able to receive the MAN, as it is without the mitigation of Bina.

These fires eat and swallow, referring to the fires included in the gullet. The rest do not eat in this manner because the rest of the organs, which do not have the fire of the right line, will not be able to receive the MAN and include them in the Guf. They are organs that have only the power of the left line, and they are the externality of the Mochin, which they do not attain, even if there is a fire that swallows the MAN.

All the people of the world outside do not know how to eat because those who were not rewarded with internality do not know that there is the fire of mitigation, the food, the MAN. But the degrees within, those who have been rewarded with the internality of Mochin, know and attain these fires.

For this reason, the gullet has no examination from outside, since they do not know, but from within they know and take. With respect to the externality, even the existence of this fire is not attained. It follows that the beginning of the Hitkalelut in the interior of the Mochin is through the reception of this fire.

8) They enter through this gullet because the entrance to the body is through the fire on the right, the gullet, and they are sucked in by the lung. The MAN comes to the stomach and the liver, and to the heart, on which the lobes of the lung blow, and then the MAN is sucked and becomes included in the lung.

These seraphim are the MAN that turns to blood in the heart, which is as burning fire from the Dinim of the left. With their flames, they take a drink, which is included in water, Hassadim, and they are called “lung,” in one connection with the lung. That is, once the flames of the heart, Hochma, are in one connection with the water, Hassadim, they are jointly referred to as Re’ah [lung], with the letters of Re’iya [vision], meaning that illumination of Hochma included in Hassadim illuminates in her, and it is called “seeing.”

The shape of the gullet is not a simple line, such as the Vav, the middle line. Rather, it is a bent line, the right line, VAK without a Rosh, whose Rosh is bent. The gullet is for eating and drinking because being bent, it swallows the food and lets it into the body.

Hence, once the Temple has been ruined, it is written, “And the molars were cancelled because they have been diminished.” The ruin of the Temple was because the left prevailed over the right, and then the molars were cancelled, meaning the war of right and left in the teeth. It was so because the right has been cancelled and the MAN that Israel raise does not enter the upper Guf, since the form of the right has been cancelled and they reduced their food, meaning that the MAN did not enter the upper Guf.

9) After the initial grinding was done in the teeth, by overcoming of the right line, to immerse the MAN in the upper Guf, the MAN descends to a second grinding to the stomach. In this grinding the left prevails and turns it into blood, Hochma of the left, which is of red color, as it is written, “For the blood is the soul [Nefesh].” And what does not turn to blood exits as waste.

10) Eating is illumination of Hassadim. It comes to be ground in the stomach and be under the rule of the fire of the left only in order to be completed and included with the Hochma on the left. And the actual drinking, the drinking of wine, is illumination of Hochma on the left,

which is completed only when it comes under the rule of the right, and is included in the Hassadim of the right.

The stomach takes everything for up to six hours and bakes, since the MAN that comes to the stomach is included in six Sefirot HGT NHY in the body of Malchut, and the fire in the stomach bakes the MAN.

Like a baker who places the bread on the fire, and whose intention is not to burn any of the bread, but make the bread sweeter by the heat of the fire, the actual MAN in the eating is Hassadim. They come in the fire of the left of the navel only for Hitkalelut [inclusion] and completion, like the baking of the bread on the fire.

The navel, the stomach, bakes the MAN in order to include the illumination of Hochma in it. The lung, which is right, Hassadim, drink, receives the wine—illumination of Hochma, in order to include the illumination of Hassadim in them.

The heart is the king, and those two—navel and lung—are indeed a baker and a drink to give to the king, for the heart, the actual structure of Malchut from the left of Bina, takes from them what is suitable for it. And once the heart has received, it gives and dispenses to all the organs, as it is written, “I have gathered my myrrh with my perfume; I ate my honeycomb with my honey; I drank my wine with my milk.”

Afterward it is written, “Eat, friends,” which is the rest of the organs, the armies and camps of the king, who dispenses to them food through the chief baker, the navel, through the mitigation of the left in the stomach. “Drink and be drunken, O beloved,” through the chief cupbearer, the lung, through the mitigation of the right in the lung.

11) This does not mean that the MAN comes from the stomach directly to the heart, the king. Rather, from the stomach, the MAN descends to the stomach and to the liver, and the liver gives to the heart.

The stomach implies the departure of the Mochin, which occurs by the domination of the left line because then the Hochma is without Hassadim. And not only does the illumination of Hassadim depart, the illumination of Hochma on the left is also regarded as though it has departed because the Hochma cannot illuminate without Hassadim.

The stomach is one degree out of sixty of death, and it is called “sleep.” During the sleep, an evil spirit governs, called Asirta, which is the sixth degree of the angel of death. That Asirta rules over those who do not wish to part from the left line, as it is written, “Sin crouches at the door.” But those who come to cling to the right, that force of the angel of death is regarded as the correction of Hochma, as it is written, “I said, ‘I will get wisdom,’ but it was far from me.”

And because it came from afar, meaning that that force came to correct the Hochma so it would be from afar, it is from the side of death, although it is not actual death. This is the reason for the intimation—one of sixty of death—indicating that it is not really death.

12) And once the MAN become blood through the stomach and the abdomen, the liver takes them. The blood indicates the illumination of Hochma on the left, as it is written, “For the blood is the soul. There is also a forbidden part in it, the GAR of the left. And there is also a permitted part in it, VAK of the left. They are called pure blood and impure blood.

And since the heart is the holy Malchut, Nukva de ZA de Atzilut, how can she touch impure blood? Therefore, she needs a means from the Sitra Achra, the liver, to receive the pure and impure blood together, and will give it to her. Malchut sorts the clean and clear blood out of it, VAK of the left, and leaves the GAR of the left in the liver without touching it.

The liver is the degree of Esau. Esau’s minister, SAM, assembles all the blood, whether clear or murky. From the GAR of the left, which is forbidden, comes the murky blood, and from the VAK of the left is the permitted, which is clear. The heart, Israel, the Malchut from which Israel receive, distinguishes between good and bad, between impure blood and pure blood. It takes only the clear and clean in the blood, only the VAK de Hochma, which are clear and clean.

13/1) How is it possible for the liver, Esau’s minister, to establish food for the heart, which is Israel? But the heart is not Israel. Rather, it is the Shechina, with respect to the left line, which is as Isaac, the left line of ZA. The liver is Esau, who hunts game, since the liver, the degree of Esau, receives all the blood, the impure and pure, and gives to the heart, the Shechina. He says to him, “Let my father rise and eat of his son's game.” These are the prayers from the poor, which are repelled and are not accepted above.

Those who do not know how to aim their prayers to ask for illumination of the middle line, which unites right and left in Daat, but rather pray to extend GAR of the left, which illuminate without unification of the middle line, they are the ones called “poor.” It is so because their prayer is not received, but is rather repelled to the Sitra Achra.

For this reason, when the liver—the degree of Esau—assembles the impure and pure blood, and gives them to the heart, it says, “and eat of his son's game,” meaning accept the prayer of those poor ones and grant their wishes, and the GAR of the left will illuminate in the world. The aim of the Sitra Achra is only for the Shechina to agree to illuminate the GAR of the left in the worlds.

Isaac, the Shechina, is grieving and mourning because they do not know how to aim their prayers to the middle line. This is why he is grieving and mourning, for he does not accept their prayers, but receives from the liver only the pure blood, VAK of the left. The GAR of the left, the prayers of the poor, he repels from before him and leaves them in the liver. And the poor must receive their wish from the liver, Esau’s minister.

Likewise, Israel has no nourishments in the exile, unless through the nations of the world. The poor must receive what they want from the liver, Esau’s minister, because the Shechina cannot grant them their wish because it is impure blood. Likewise, in the exile, Israel do not adhere to the middle line but are under the authority of the left, and they, too, must receive what they want from the ministers of the nations.

But when they are in the land of Israel, adhering to the middle line, they will be able to receive their nourishment from the heart, from the Shechina—the illumination of VAK of the left that is received in the heart. And they will not receive from the liver, from SAM.

13/2) Thus, you see how the Sitra Achra, the liver, enjoys every offering, since the heart leaves with it the GAR of the left, since what the heart grips, it offers to the heart, the king, whether impure or pure blood. The manner and passion of the heart are not for murky works, for the impure blood that comes from the GAR of the left. Rather, it takes all the clear and clean, the pure blood that comes from VAK of the left. It leaves for the liver, SAM, all the

murkiness, filth, and dirt, the bad deeds, impure blood, since the Sitra Achra enjoys every offering because this is the goat to Azazel.

14) It is known that at end of the Dinim of the left appears the Klipa from Man’ula [lock], called “sin,” and “death,” as it is written, “Sin crouches at the door.” This Klipa is the gall that hangs on the liver, since the liver is Dinim of the left, called SAM. At its end the gall appears, as it is written, “And its end is as bitter as wormwood,” which is the sword of the angel of death.

Gall is Hell, created on the second day of the work of creation. The second day is the left line, and the gall is the end of the left line, which brings anger to the liver, and the liver punishes the wicked who cling to suck from the GAR of the left in it through the gall.

Through the Klipa of the gall comes death to grownups, to any person except for little ones, who are put to death by Lilit, who is the spleen. But the death of every person is through the gall, Man’ula.

There is no burning and warmth in all the illnesses of the body’s organs except from the gall. During illness, it lights flames on the arteries of the liver and wishes to burn the whole body, for once the liver receives GAR of the left that the heart leaves in it, when the gall awakens and drips a drop in the liver, those GAR depart from it, since wherever the Man’ula awakens the GAR depart from there.

It follows that all the arteries of the liver light up in the fire of the gall’s Dinim. It is like a sea in wrath. The wrath of the sea is because of the sand that limits it, since the waves of the sea rise up to the firmament and wish to exit their boundary and destroy the world.

That is, when the left line awakens in the sea and wishes to disclose the GAR of the left, as it is written, “They rose up to the heavens,” to disclose the GAR, at that time they would destroy the world with the Dinim of the GAR of the left. Hence, when the waves of the sea touch the sand that surrounds the sea, in which there are of the Dinim de Man’ula, the GAR of the left promptly depart from those waves that have touched the sand on the sea, and “they go down to the deeps.”

Thus, the sea is like the liver: the waves of the sea are GAR of the left, as there is in the liver. And as when they wish to disclose that GAR to the world, they cannot because of the sand that removes the GAR from them. Likewise, when the wicked come to suck from the liver, the GAR of the left that are in it, the GAR cannot be disclosed due to the gall that is in it, which promptly awakens and removes that GAR.

15) So it is for the wicked who wish to suck from the liver, which the gall surrounds and limits so they cannot suck from the GAR. But the Shechina limits the righteous so they do not suck from the GAR, since they are always adhered to the Shechina. And as the Shechina receives only VAK of the left, so are the righteous.

Were it not for the Shechina, who is like the sand that surrounds the sea, so it does not come out of its mouth, likewise, the Shechina surrounds the body and supports it. Thus, should a sin happen to a righteous and the power of the left would prevail in him, extending from the liver, and he is sickened, the Shechina keeps him from failing in the GAR of the left. It is like the sand that guards the sea and like the gall that guards the liver, since the Shechina is on his head, and not at his feet, for the angel of death is at his feet.

Although the Shechina guards him, he might still part with her in the end, and sin once more. This is regarded as the angel of death still being at the sick person’s feet, since the end is called Raglaim [legs]. But this is not for every person, but for an intermediate. For a complete righteous, “The Lord will support him upon his sickbed,” by his head, while the Shechina circles his body down to his feet, for he is certainly kept by the Shechina forever, as it is written about Jacob, “And he gathered his legs onto the bed,” which is the Shechina.

To a complete wicked, the angel of death, the evil inclination, surrounds him on all sides, and his sword, the gall, the sword of the angel of death, keeps him so he does not suck from the liver. His face turns green by one drop, meaning that the GAR, called “his face,” turns green by one drop of the gall, because of which the GAR depart.

The liver is a male. The protrusion of the liver is his female. The Nukva of the liver is not the gall, but the protrusion of the liver, which is mingled with Dinim de Dechura and Dinim de Nukva because she fornicates with others. But the gall is only Dinim de Nukva. The difference between gall and spleen is that although both are Dinim de Nukva, the gall is Dinim de Man’ula and the spleen is Dinim de Miftacha.

16) Once the heart receives the clean and clear blood from the liver, VAK de Hochma, it is full of Din, since before the Hochma dresses with the Hassadim in the right, she is all Din.

The heart is fire. It is written about it, “And the king arose in his wrath.” Therefore, now the heart, Malchut, needs a Zivug with ZA, so it bestows upon her the spirit of Hassadim.

When she mates with ZA, the spirit of Hassadim descends from the brain, GAR de ZA, to the nose, Tifferet de ZA, and the spirit [also “wind”] of Hassadim descends through the two holes of the nose to the trachea of the lung, Bina de Malchut. From the trachea to the two lobes of the lung, Hesed de Malchut, and from the two lobes of the lung the spirit of Hassadim comes to the heart. This is the meaning of the lung blowing wind on the heart.

At that time the Hochma dresses in the heart, in these Hassadim. This completes the illumination of the Zivug from which it reaches all the worlds until it reaches the invocator to complement what he is asking in his prayer.

The Moach [brain] de ZA is the throne of Rachamim, from which the spirit of Hassadim descends. The heart, Malchut, is the throne of Din, because the Hochma is without the Hassadim that are there. The Creator is the king standing from the throne of Din, which is the heart, and sitting on the throne of Rachamim, the brain. That is, He mates with the heart, then Rachamim extend from the brain to the heart. Also, the throne of Rachamim of the brain is the ruler.

17) If man’s organs are rewarded with the Mitzvot of the upper king, meaning if one’s prayer is granted, the upper king, the holy spirit, the spirit of Hassadim de ZA, climbs down the ladder, in the throat, in several holy spirits [also “winds”]. The spirit of Hassadim descends from the brain to the trachea by four winds, corresponding to the four letters of His name, HaVaYaH, of whom it is written, “He makes His angels into winds.” The winds are the spirits of Hassadim that ZA sends to the Malchut, which are therefore called “messengers.”

They ascend to receive the Havalim [pl. of Hevel] in the heart, meaning that the spirits of Hassadim receive the Hochma of the left in the heart, which is called Havalim. It is written about it, “His servants, a blazing fire.”

The Dinim in the Havalim serve the Hassadim, by which the Hassadim are included in illumination of Hochma. This is the Zivug of ZA and Malchut, brain and heart. The Zivug is done in two places: 1) in the Peh de Rosh, the connection of the Rosh with the Guf, the palate and throat; 2) in the heart, in Malchut.

In the Zivug in the heart, the Hochma in the heart is the principal, and the Hassadim de ZA complement her. In the Zivug in the Peh, Hassadim are the principal, and the Hochma that rises there with the Havalim in the heart only complement the Hassadim.

When HaVaYaH, ZA, descends to the heart, to ADNI, Malchut, the Din connects to the Rachamim inside the heart, meaning the Hochma of the left with the Hassadim de ZA, YAHDONHY, indicating Zivug of ZA and Malchut, HaVaYaH ADNI, integrated with one another.

When ADNI ascends to the Peh, in “ADNI [Lord], open my lips,” to receive the name, HaVaYaH, in the mouth, the two names join there in one connection, YAHDONHY, as though they have connected in the heart. But the difference is that in the Peh, Hassadim are the principal, and in the heart, the Hochma are the principal.

18) They ascend and descend through the trachea, which is a ladder, when the spirits of Hassadim from the brain descend through the trachea to the heart, and the Havalim of the heart, Hochma, ascend through the trachea to the head. The trachea is Bina de Malchut, connected with the Rosh, ZA, for every lower one that receives from the upper one receives in its most purified part, and the Bina, the trachea, is the most purified Kli of all the Kelim in Malchut.

The trachea is as it is written, “Acquire wisdom [Hochma], acquire understanding [Bina].” Bina comprises ten Sefirot, HB, HG, Tifferet, and NHY. The Guf [body] comprises VAK: two arms are HG, the body and the covenant are Tifferet and Yesod, the two thighs are NH. These are VAK, opposite the six rings in the trachea, and HB are above, in the Rosh of the trachea. All these are Sefirot of Bina.

The six rings in the trachea are included together, and come from the side of Gevura, from Bina in the left line. When they join together, when the two lines of Bina, right and left, join together through the middle line, they are as the Shofar, which is Bina when she emanates ZA, which is a voice that comes out of the Shofar.

These are called Shofar, the Shofar of Isaac’s ram, which are the gods of Isaac, the Dinim of the left line, which are called Isaac. They emit wind and sound, the middle line, ZA, which is called “wind” [also “spirit” and Ruach] and “sound,” which is born and comes out by mitigating these Dinim in Bina, which is called Shofar.

When that voice, the middle line, emerges and meets the Dinim in Bina, called “clouds of rain,” the thunder of Dinim is heard by people outside. It is so because before the middle line comes to Bina, to unite the right and left in her, the Dinim of the left line are not heard and are not known to have any importance in them. This is why it is written, “But the thunder of His mighty deeds, who can understand?” because they come from the side of Gevura. Before the arrival of the middle line, called “voice,” who contemplates them so they will count as His Gevurot?

This is why it is written, “The God of glory thundered, the Lord is over many waters,” and it is not written, “The God of glory thunders,” but rather, “The God of glory thundered.” This means that He is operating others, that He thunders through sons of gods, that He revealed the Dinim and the Gevurot on the left of Bina, and there is no one to observe the praise of that voice, the middle line, which discloses all that, as it is written, “Who can understand?”

This is another interpretation to the verse, “Who can understand?” At first, he interpreted it in relation to the Gevurot in the left of Bina. Afterward he interprets it on the middle line.

19) Three forces are included in the trachea:

1. Hevel, a blade that emerges from the heart, the place of Dinim de Hochma.

2. Avir [air], Ruach of ZA that enters him from outside, coming to him through the holes of the nose.

3. Water of the lobes of the lung, adhered to the trachea, Hassadim.

Of those three, HGT became a voice, water is Hesed in the lobes of the lung, fire is Gevura that ascends from the heart, and Ruach is Tifferet. Each is divided to seven, corresponding to HGT NHYM in each one.

The flames of the heart are Hochma of the left in the heart. These are the Dinim and the fire from the lack of Hassadim. If they meet in the clouds of rain, the lobes of the lung, Hassadim, the Hochma in the heart dresses along with the Hassadim in the lobes of the lung, through the trachea of the lung. That is, by clothing Hochma in Hassadim, the Hochma is revealed in the trachea of the lung.

This is the meaning of “But the thunder of His mighty deeds, who can understand?” There is a heart that understands in Him, from Bina, and there is Hochma there, Moach [brain]. And from him, “A fountain of gardens, a well of living waters, and flowing streams from Lebanon,” which is the whiteness of the brain that flows on the trachea of the lung. The Hassadim, which are white color, descend from the brain through the trachea to the heart. Once the clouds of Bina, the Dinim of the left in the heart, have risen to the brain to receive Hassadim from him, the Hassadim flow on them from the brain.

It is written, “Who is it rising from the desert as columns of smoke?” It is the smoke of the altar rising from the heart to the brain, since before the Dinim de Hochma unite with Hassadim, they are called “smoke of the altar.” These are the “clouds of Bina.” That smoke rises to the brain to clothe in the Hassadim in it, which completes the Hochma in the heart, which all the winds in the world do not move from its place. That is, they cannot prevent its illumination.

20) Hochma has the letters Chaf-Het Mem-Hey. This implies that she is Chaf-Het [force/power] in the heart, and Mem-Hey [MA] in the brain. That is, she is completed only through the power, the flames that rise from the heart to the brain, which are illumination of Hochma, and from the Hassadim that descend from the brain to the heart, which are MA that implies Hassadim. The Hochma is complemented only by those two.

As a whole, the trachea is Bina, as it is written, “acquire Hochma, acquire Bina,” and includes six Sefirot HGT NHY. HGT NHY included in the trachea are six degrees to the throne, to Ima, Bina, so that Hochma will descend to her from the brain to the heart, for in her, the heart understands. It is so because through the descent of Hochma from the brain,

Hochma of the right, Hassadim, to clothe the Hochma of the left line of Bina, in the heart, the wholeness of Bina appears in the heart. This is the meaning of “the heart understands.”

And this is why it is written, “acquire Hochma [wisdom], acquire Bina [understanding],” in which Abba, Hochma, descends, and in which Abba ascends. It is a ladder, since Abba, Hochma of the right, descends from the brain to the heart. After he is included with the Hochma of the left in the heart, he rises once again through the trachea to the brain.

Likewise, Ima, Hochma in Bina—Hochma of the left in the heart—ascends through the trachea to the brain to clothe in Hassadim. Once she is included in Hassadim, she descends to the heart once more. It follows that two go up, AVI, and two come down, AVI.

21) Two ministers serve the heart, the king: the chief cupbearer, the two lobes of the lung, and the chief baker, the stomach. The chief cupbearer clothes the Hochma in Hassadim. The chief baker complements the Hassadim with Hochma. This relates to the Zivug of ZA and Malchut to nourish the worlds.

But in a Zivug to beget souls, the two kidneys are regarded as the chief baker, for they cook the seed that descends from the brain to beget the souls. And once the king has eaten, meaning the heart, it is written about those two kidneys, “Eat, friends,” for they cook the seeds to beget the souls.

The heart is the throne of Din. Four animals are his messengers: the two lobes of the lung, and two kidneys, HG and NH. It is so because the two lobes of the lung are two animals, right and left of Hesed, the chief cupbearer. And two kidneys are two animals of Din, the chief baker. They carry the throne, the heart, which they serve.

22) With respect to the Kelim, the right line is hot, and the left line is cold. Once the middle line has worked with the Masach de Hirik and united the right and the left, and the Mochin departed, the right becomes cold, and the left becomes hot. The wind that blows from the lobes of the lung blows on the two holes of the nose. It is cold and chilly from the left, and warm on the right.

Because the spirit ascends from below upward, from the lung to the two holes of the nose, they are regarded according to the Kelim of right and left—cold from the left, and hot on the right. From the side of the brain, the throne of Rachamim, from which the wind is imparted from above downward through the middle line, which is the throne of Rachamim, it is a cold wind to the right, Hesed, and hot from the left, Gevura. It is so because from the side of the middle line, the lights are inverted, where the hot is on the left, and the cold is on the right.

Seven Firmaments443) “Our lips are with praise like the expanse of the firmament.” There are seven firmaments: Curtain, Firmament, Shehakim, Zvul, Abode, A Place, Aravot. It is called Shehakim [“sky,” but also “grinding”] because in them are mills that grind MAN for the righteous, for Yesod and Malchut, Tzadik and Tzedek, in the future, from the abundance of Bina, called “in the future.” They are called Shehakim after the verse, “You shall beat some of it very fine.” They are NH, about whom it is written, “Let the skies pour down Tzedek [righteousness],” which is the lower Shechina, Malchut, called Tzedek, to which the abundance pours from the skies.

444) The first firmament, the curtain, is Malchut. It is a curtain because it lets into it the abundance in the evening, and emits, bestows, at dawn, which is the time of bestowal.

The second firmament is called “firmament.” It is Yesod, in which the sun and moon illuminate, the middle pillar, Tifferet, as well as the lower Shechina, Malchut. That is, Yesod unites ZA and Malchut with each other, and both illuminate by it, as it is written, “And God placed them in the firmament of the heaven, to illuminate on the earth.” Tzadik, Yesod, is called “token,” when he unites NH. It is called Edut [testimony], when he unites Tifferet and Malchut.

Netzah and Hod445) NH are two halves of one body, such as two twins. This is why they are called Shehakim [skies, grinding]. Both together are Vav-Vav, from Veshet [gullet] from the left, and they are the two molars on the right.

The right and left contradict one another because the right line extends from the Holam, the ascent of Malchut to Bina, and the departure of the GAR. The left line extends from the point of Shuruk, when Malchut returned and descended from Bina, the GAR went out again, and the right line was cancelled as though it never existed, since Malchut has returned and descended from Bina.

However, from Chazeh de ZA and above, it sucks from its corresponding Behina [discernment] in Chazeh de AA and above, where AVI clothe. In them the Yod does not depart from the Avir, meaning that Malchut does not descend from Bina and they never receive the work of the left line.

For this reason, from Chazeh de ZA and above, although the left line came out, it did not cancel the right line because it nurses from upper AVI. But from Chazeh de ZA and below, where the two lines right and left are called NH, they nurse from their corresponding Behina, from Chazeh de AA and below, where YESHSUT is found, and in them the left line appears and the Yod comes out of the Avir. Hence, when the left line appears, Hod, the Netzah is promptly cancelled because once the Gadlut has returned, there is certainly no Katnut there anymore.

However, there are Panim and Achoraim [anterior and posterior] in YESHSUT, as well. The right line also governs in the Panim de YESHSUT, and the Yod does not come out from the Avir, as in AVI. For this reason, when NH de ZA receive from the Panim de YESHSUT, there is standing for the right line even after the elicitation of the left line, since the right line receives strength from the right line of the Panim de YESHSUT.

Hence, there are two Behinot in NH de ZA:

1. If they are in Achoraim, receiving from the Achoraim de YESHSUT, Netzah is cancelled by the elicitation of Hod, as the Gadlut that cancels the Katnut.

2. If they receive from the Panim de YESHSUT, the right line remains in power even after the elicitation of the left line.

NH are two halves of the same body, since the right line is the elicitation of Katnut, and the left line is the elicitation of Gadlut of the same body, the same degree. Thus, the Gadlut should have cancelled the Katnut, yet both remain in power, as two twins. It is so only with

respect to the Panim de NH, where the right line sucks its power from the Panim de YESHSUT.

This is why they are called Shehakim, as both control each to itself. They fight one anther and grind one another. Together, they are Vav-Vav from Veshet [gullet], discerned as left, and with respect to the Achoraim de YESHSUT, the left side, they are regarded as one degree, since the left cancels the right. The Vav of Veshet implies them; it stretched and became Satan because it was without grinding.

They are two molars on the right, as with respect to the Panim de YESHSUT, the right side, there is power to the right side, too, Netzah, and then they are two separate degrees fighting one another, two molars grinding MAN for the righteous.

446) “And Moses took Joseph’s bones with him,” the bones of the righteous, the foundation [Yesod] of the world, the degree of the righteous Joseph. It is written about NH, “My bread which is presented unto Me for offerings made by fire, of a fragrance unto Me.” There is no bread but the Torah, NH, which are fighting one another, in grinding. It is written about them, “Go, eat [also “fight”] of my bread.”

NH are clusters of grapes imparted by the righteous, Yesod, a fruit bearing tree. It is written about it, “And they carried it on a pole between two.” With a pole and not with a board, since there was no righteous there, called “tree,” since Yesod, the middle line, did not unite the two clusters, NH to be included in one another. This is why they carried the pole in two, without inclusion in the righteous.

447) In order for NH not to part, it is written about the righteous, Yesod, “He will never let the righteous fall [“fall” also means “pole”]. That is, Yesod will not fall from uniting NH. The righteous is a tree. It is written about him, “Is there a tree in it or not?” Those who gave the earth a bad name have uprooted that tree, the righteous, Yesod, and caused, “And they carried it on a pole between two,” for NH to be Vav, Vav, without unification of the Yesod. The righteous has fallen because they have given the earth a bad name.

448) It was said about NH in the sin of the tree of knowledge that Eve squeezed grapes and gave to him. NH are called “clusters of grapes.” Grapes are illumination of Hochma on the left, which is forbidden to draw from above downward. Drawing it from above downward is regarded as squeezing grapes, which is the sin of the tree of knowledge.

A righteous, Yesod, there is a Sod [secret] in him, since Yesod contains the letters of Sod, which is wine that is kept in its grapes from the six days of creation. Yesod keeps the grapes, illumination of Hochma from being squeezed, so they will not draw it from above downward, but only from below upward.

The six days of creation are six degrees HGT NHY of the letter Vav, Tifferet, the middle line, from which Yesod receives the power of keeping. They are called “seraphim,” when they are Vav, Vav, without unification, as it is written, “six wings, six wings to the one,” twice six. They are called “seraphim” because of the left in them, and they elicit water from the right in them. Also, they are thirsty due to the flame in them from the side of Gevura, from the left side, and they draw water from the side of Hesed.

449) It is written about NH, “He makes His angels into winds,” on the part of the middle pillar, ZA. These are the winds that extend from ZA into the lobes of the lung, which blow on the heart—the tenth degree in the holy spirit, Malchut, who is between NH.

Yesod, Vav, is a letter in His army, which comprises six joints over the two thighs, NH, each of which with three joints, since he is the middle line. It is written about him, “His thighs are pillars of marble [spelt as “six”].” This is the righteous, the token of the covenant, which includes the six of NH. Here he interprets the name Tzevaot [hosts/armies], called Yesod, letters, a letter in His army because it contains six joints of NH, HGT NHY.

450) The upper Vav in the two Vavs of Vav-Vav in the filling is Tifferet, since he is the middle line between the six joints in the two arms. And because it is body and covenant, Tifferet and Yesod, they are called Vav, Vav, two Vavs of Vav-Vav in the filling. We regard them as one.

NH are as it is written, “Spreading wings upward,” opposite the upper Vav atop them, Tifferet. From this side, NH are called “prophets of truth,” since Tifferet is called “truth.” With their wings they cover the covenant, Yesod, the second Vav, a righteous, the foundation of the world. For this reason they grind MAN for the righteous on the part of the righteous, the foundation of the world, which is between them.

A righteous, Yesod, is the middle line between NH, and receives from them the MAN that they grind. This is why NH are called Tohanot [“molars,” in Hebrew: “grinding”].

451) From the side of the gullet, where there is prior grinding in the teeth, it is written “The people roamed and gathered.” This is the gathering of the verdicts in the Mishnah, the MAN that Israel raise through the engagement in Torah and Mishnah, and which rises to the upper gullet. Shatu [roamed] has the letters of Veshet [gullet], and they ground in the mills. Thus, one who utters words of Torah from his mouth should grind them in the teeth, thoroughly scrutinize them, and bring out complete words. And these words are called “whole.”

Other words are despised because they eat the words by stuffing, and they are not ground in their molars and teeth. That is, they do not thoroughly scrutinize the words of Torah that they utter from their mouths. It is written about them, “While the meat was still between their teeth, before it was chewed, the anger of the Lord was kindled against the people,” since they come from the same root that said, “Let me have a swallow, I pray you,” from wicked Esau.

NH are called “cherubim.” This is why the words, “Spreading wings upward,” relate to NH.

Shabbat Said, “And to Me You Have Given No Mate”452) There are eight Sefirot: Hochma, Bina, Gedula [greatness], Gevura, Tifferet, Malchut, Netzah, Hod. Tzadik, which is Yesod, has a crown on his head because he has no mate. His Atara [Keter] is the upper Keter, and because of it there is neither eating nor drinking in the next world. Rather, righteous sit with their Atarot [pl. of Atara] on their heads. For this reason, Shabbat [Sabbath] said to the Creator, “You have given mates to all the days, and to me You have given no mate?”

There are two Malchuts: Miftacha [key] and Man’ula [lock]. Miftacha is Malchut mitigated in Bina, Ateret Yesod, part of the upper nine and not of Malchut herself. Man’ula, the actual Malchut, was concealed in Rosh Atik. There is only an illumination of it in Atzilut, only in

GAR of the Partzufim, from the Chazeh and above. From the Chazeh and below there is not a trace of her.

For this reason, it is considered that there is Malchut only from the Chazeh and above, which is the face of a man. But from the Chazeh and below, after the Yesod, there is only Miftacha there, Ateret Yesod, Malchut that is mitigated in Bina. With respect to the Man’ula, which is the real Malchut, there is nothing there.

It is also known that Malchut de Man’ula is not included in any Sefira because her place is under the Yesod, and not above it. But Malchut de Miftacha, the Malchut that rose to Bina, became Nukva in the left line in all the Sefirot, in Bina, in Gevura, and in Hod. Because Malchut rose to Bina, Bina became Nukva to Hochma, the Gevura became Nukva to Hesed, and Hod became Nukva to Netzah.

There are eight Sefirot, which are four couples. HB are one couple; Gedula and Gevura are another couple; TM are a third couple, Malchut above the Chazeh, in which there is illumination from Man’ula; and NH are the fourth couple. But Tzadik, Yesod, has a crown on his head because he has no mate.

The mate of Yesod should be Malchut de Man’ula, whose place is the Sium of the nine Sefirot, but she has been concealed and is not there. Rather, Ateret Yesod serves in her stead. His Atara [Keter] is the upper Keter, Miftacha, regarded as Bina, which is called “upper Keter.” She is not the mate of Yesod because only the Malchut de Man’ula is his mate.

And because of it, the next world, Bina, has neither eating nor drinking in it. Rather, the righteous sit with their crowns on their heads, since when ZA rises to Bina, the next world, Malchut de Miftacha becomes a crown on his head, as it is written, “A virtuous woman is her husband’s crown.” It follows that Malchut de Miftacha is not the mate of Yesod, but his upper Keter. This is why Shabbat, Yesod, said to the Creator, “You have given mates to all the days,” to all the Sefirot from Hochma to Hod, “and to me, Yesod, You have given no mate,” since her mate is the Malchut de Man’ula that has been concealed.

Ayin of Shema, Dalet of Ehad, the Name Ayin453) Shema Ysrael, H’ Elokeinu, H’ Ehad [Hear, O Israel, the Lord our God, the Lord is One]. There is a big Ayin in Shema [hear], and the Dalet of Ehad [one] is also big. It is a sign of a witness, as it is written, “The witness of the Lord is in you.” The letters Shin-Mem from the word Shema remain. The Mem is open. The difference between an open Mem [ ] and a blocked Mem [ ] is that the blocked Mem is the upper king, Bina. The open Mem implies the lower king, Malchut. Shin-Mem of Shema implies Malchut, and the other letters from the word Ehad remain Aleph-Het, as it is written, “It is the glory of God to conceal a matter.”

There are two states in Malchut:

1. When she is as big as ZA, she clothes the left line of Bina, and then she is a blocked Mem, like Bina, whose lights have been blocked. In that state ZA and Malchut are called “brother and sister,” for then both are Bina’s children, since ZA dresses the right line de Bina, and Malchut is the left line of Bina.

2. Once she has been diminished to from-the-Chazeh-de-ZA-and-below, descending below the degree of ZA and becoming the wife of ZA, receiving from ZA. However, her lights have been opened and she illuminates to the lower ones in the full

wholeness. At that time she is called an “open Mem,” as she has been opened from her blockage.

In two words—Shema, Ehad—there are three combinations, Shin-Mem, Ayin-Dalet, Aleph-Het. Shin-Mem is the Malchut, called “name.” Ayin-Dalet [pronounced as Ed (witness)] is ZA, as it is written, “The witness of the Lord.” Aleph-Het [pronounced as Ach (brother)], ZA, as it is written, “Open to me, my sister.”

The difference between witness and brother is that a witness is when ZA gives to Malchut disclosed Mochin from the upper Eden. A brother is when ZA is in Achoraim with Malchut, in the first state, at which time ZA and Malchut are regarded as brother and sister. This is why a big Ayin [ ] is written in Shema, and the Dalet [ ] of Ehad is also big. It indicates disclosed Mochin de ZA, at which time ZA is called “The witness of the Lord,” as it is written, “The witness of the Lord is in you.”

The letters Shin-Mem from the word Shema remain. The open Mem indicates Malchut in the second state, whose lights have already been opened, since she receives the great Mochin de ZA, called “witness,” in a manner that the two combinations, Shin-Mem Ayin-Dalet, indicate Zivug of ZA and Malchut in the second state, when Malchut is an open Mem.

The difference between an open Mem, Malchut that is not blocked, and a blocked Mem, is that the blocked Mem is the upper king, Bina. Malchut is called “blocked Mem” when she dresses Bina in the first state. An open Mem implies the lower king, Malchut. When Malchut is herself, under ZA, she is called an “open Mem.” And because here she receives from the abundance of ZA as a witness, she is certainly an open Mem.

The combination, Aleph-Het indicates the degree of ZA in the first state of Malchut, which now, in the second state, remain inactive. The other letters from the word Ehad remain Aleph-Het. That is, they remain inactive because now Malchut has already been diminished and has been concealed from being the sister of ZA, as it is written, “It is the glory of God to conceal a matter.”

Although in the first state, ZA and Malchut were the two great lights, brother and sister, it was still not to Malchut’s glory, since her lights were blocked. But now, in the second state, although she has been diminished and concealed from her great degree, because of it her lights in the Zivug of Shin-Mem Ayin-Dalet have been opened, and she imparts upon all the worlds, and this is the glory of God. All of it came out because of the concealment of a matter.

454) One who unites that unification each day, joy from above is geared up for him from the letters Shin-Mem in Shema, from the beginning of the verse, and from the letters Aleph-Het in Ehad, from the end of the verse. He connects the letters and begins to connect in reverse order: the Aleph from Aleph-Het at the end of the verse before the Shin of Shin-Mem at the beginning of the verse. He completes in order: first the Mem in Shema, and then the Het in Ehad. The sign, Aleph-Shin-Mem-Het, connects the combination Esmach [I will delight], as it is written, “I will delight in the Lord.”

This is in the holy unification, implied in the letters Ed [Ayin-Dalet], since in Shema Ehad there is the combination Esmach Ed. One who unites this unification each day, joy is geared up for him from above.

455) One should intend in the word, Shema, in which there are Shin-Mem, included with a big Ayin. They are the Ayin (70) names of the holy patriarchs, Ayin-Bet (72) names in HGT, called “patriarchs,” which are essentially seventy names, seventy Sanhedrin, and two witnesses. This is Shema, Shem [name] Ayin. A “Name” means Malchut, comprising seventy names.

“Israel, the Lord our God, the Lord,” are four boxes in the Tefillin, four Mochin: Hochma, Bina, the right of Daat, and the left of Daat. The Aleph-Het in Ehad grips them, which said, “Open for me my sister, my wife,” and he is ZA. The Dalet in Ehad is the knot of the head Tefillin, in the shape of a Dalet, to which Malchut grips.

The secret was given to sages so as to not disclose it. Rabbi Shimon was silent. He wept and laughed. He said, “I will say the secret, because the upper will is certainly present, for there is none such as this generation until the arrival of the Messiah king, and they will have permission to disclose it.”

The Straps and the Knot of the Hand Tefillin456) Two straps come out on the right and on the left, two thighs from the Chazeh and below of the same Aleph-Het, ZA. These are the NH de ZA to which the true prophets cling. From above, on the head, two straps come out, two arms that surround the Rosh from the right and from the left, HG, and the Dalet, Malchut clings to them in HG, in the knot of the Tefillin of the Rosh. Afterward Malchut descends, and the straps, the thighs, spread downward.

Because she properly grips above, in the Dalet of the knot of the Tefillin, she goes down to NHY to grip to her armies, to bestow upon the dwellers of BYA. And when she grips to NHY, she clings to the end of the thighs, and the inscription of a Yod, the holy covenant, Yesod, is on her from above. At that time she unites in one unification with ZA.

Although in the first state, Malchut is blocked and frozen, and can illuminate only in the second state, the Kelim of the second state are fit to receive Hassadim and not Hochma. In order to be able to receive Hochma, Malchut must first be awoken from the first state in order to receive from there Kelim for reception of Hochma. Afterward, to be able to receive the lights and bestow, she is lowered to the second state.

From above, over the head, two straps come out, HG of above Chazeh de ZA, and the Dalet, Malchut, grips them. This is an awakening of the first state of Malchut, whose level is equal to that of HGT de ZA, where HGT de ZA clothe the right line of Bina, and Malchut of the left line of Bina. At that time Malchut is called Dalet, from the words Dalah VeAnyah [poor and meager], since her lights are frozen and she cannot bestow upon BYA.

However, from that state, the complete Kelim are extended to her, which are fit to receive the Hochma. And in order to be able to bestow upon BYA properly, she must be extended to the second state, to diminish her to the Chazeh de ZA and below, so she is a bottom degree, below Yesod de ZA, and then she will be able to bestow.

Because she properly grips above, in the Dalet of the knot of Tefillin, she goes down to NHY. Once the unification above the Chazeh is done properly, in the Dalet of the knot of the Tefillin, to extend to her the complete Kelim, Malchut is extended below the Chazeh de ZA, to grip to her armies, so she can bestow upon the dwellers of BYA. It is so because in the first

state she was blocked and could not bestow anything, and the second state is her main completeness.

When she grips to NHY, she grips to the end of the thighs, and the inscription of the Yod, the holy covenant, Yesod, is atop her from above. Once she has diminished herself to being a degree below NHY de ZA, the second state, she unites with ZA in one unification. But above, in the unification of the Dalet of the knot of Tefillin, implying the first state, ZA and Malchut were not in one unification, but in Achoraim to one another.

457) Yod is the covenant, Yesod, for anyone who keeps that covenant is saved above and below. Because Pinhas was jealous for this covenant, he was saved from the Din of above and from the Din of below. This is why that Yod was inscribed in him, in his name, for Pinhas is written with the letter Yod.

458) Yod-Vav-Dalet must not be removed from the hand Tefillin, which is the knot of the hand Tefillin in the shape of a Yod, implying Yesod. This is to avoid separating Yesod, Yod, from the hand Tefillin, Malchut. All the joy of Malchut is in this Yod, Yesod.

Yod is in the male, not in the female. Yesod is called Tzadik [righteous]. Malchut is called Tzedek [justice/righteousness], without a Yod because the Yod is in the male and not in the female. For this reason, the Yod is adjacent to her in the hand Tefillin. One who removes the Yod, Yesod, from Malchut, from the hand Tefillin, is far from the delights of the next world. He will not be rewarded with the abundance that comes from the Zivug of Yesod and Malchut, and which extends from the upper Eden, called “the next world.”

459) The male is Tzadik, the Nukva is Tzedek, without a Yod. Ish [man] is with a Yod, Isha [woman] is without a Yod [in Hebrew]. For this reason, her joy is to approach the Yod and be refined with her in a Zivug. One who removes that refinement is removed from Eden of above. This is why it is written, “For those who honor Me, I will honor.”

And Pinhas Saw, and Took a Spear in His Hand460) Pinhas stood before the strong Din of Isaac and blocked the breach; he stopped the plague that came from the harsh Dinim of the left, which is called Isaac. This is why he completed the Yod to Pinhas, so as to be Isaac in Gematria (208). He stood before the breach, as it is written, “And Pinhas stood up and wrought judgment.” Pinhas is written with a Yod. He stood in the breach before Isaac’s Din, in order to protect Israel. This is why they are included in one another in the calculation, for Pinhas in Gematria is Isaac.

461) But the calculation, Hochma, depends only on her eyes, on the illumination of Hochma in Malchut, since eyes are Hochma, and Hochma is revealed only in Malchut and not in another Sefira. So why is the calculation here hanging above, in Isaac, in the left line of ZA? However, the calculation, Hochma, hangs in Isaac because Isaac is hanging and extends from a place called Eynaim [eyes], which extends to the Hochma in Malchut, where the judgments of the whole world are judged.

The root of all the Dinim in the world is in Hochma. Her eyes are Ayin [seventy] thrones of Din, which are the place of the Dinim in the world. They are called seventy Sanhedrin because the number seventy is because they extend from her eyes. Hence, all is one because Isaac and the Eynaim de Malchut go as one, since the Malchut is built from Isaac, and from him are her Eynaim, the left line, hence they two are one.

462) Pinhas is Isaac. Pinhas stood and sentenced the Din of Zimri and Cozbi. He clothed in the strong Gevura on the left, Isaac, and this is why he was rewarded with the right, with priesthood, Hesed. Here the left is included in the right.

It is written, “Pinhas, son of Elazar, son of Aaron the priest has turned away My wrath from the children of Israel.” “Has turned away My wrath” are three appointees in Hell, called “saboteur,” “anger,” and “wrath.” Pinhas saw that wrath spreading and being drawn from the side of Isaac. He clothed in the degree of Isaac, the root of wrath, then gripped that wrath as one who grips one’s friend and turns him back.

Wrath is Dinim de Dechura, the Dinim that extend from the left line, Isaac. Because Israel sinned in idol worship, extending the left from above downward, the wrath spread over them. At that time Pinhas clothed in the left, Isaac, the root of wrath, and therefore held her like a man holding his friend and pushing him back.

463) And then he wrought judgment and made a Din [judgment]. He made a judgment that anyone who has intercourse with an Aramaic woman will be hurt by jealous ones, and it is permitted to hurt Zimri. He also executed the Din, as it is written, “And he stabbed them both.” This is why it is written here, “has turned away My wrath,” as it is written, “He has drawn back His right.” This is why the Yod that is added here in Pinhas is the Yod in Isaac, implying Yesod. It is all above the children of Israel, since when he saw that wrath, he saw her coming down on the heads of Israel. Hence “He has turned away My wrath from the children of Israel.”

He did not remove My wrath, but rather “turned My wrath away.” He did not completely cancel the wrath, but rather removed it from the face and left it in the Achoraim, for she is the harsh Dinim that extend with the Hochma in order to expel the outer ones and the wicked who wish to extend from her from above downward.

He brings an evidence to that with the verse, “He has drawn back His right.” That is, He did not cancel the right, but drew it back. Likewise, “has turned away My wrath” that is here does not mean that he revoked the wrath, but rather turned it back. And there it is to expel the outer ones and the wicked. This is why it is written, “from the children of Israel,” since only from the children of Israel who are attached in the Panim, from them he removed the wrath, but not from the wicked who are attached in the Achoraim.

Mem Vav Tav, a Sign of the Angel of Death464) “And Pinhas, the son of Elazar, the son of Aaron the priest, saw it, and arose from the midst of the congregation and took a spear in his hand.” He saw that the letter Mem was flying in the firmament. That letter is a sign of the angel of death, for Mem wishes to be built with the letter Vav and with the letter Tav, to create the combination Mavet [“death,” Mem-Vav-Tav]. Pinhas, who clothed in Isaac, took the letter Mem, snatched it from the angel of death, and connected it to himself. When the angel of death saw that Pinhas snatched the Mem, he promptly turned back.

465) It is because when Pinhas was jealous in his heart, he clothed in Isaac, and arose to being in the number Reish-Het (208), that his name adds up to be so, and Isaac add up to be so, too. When he saw the letter Mem flying in the firmament, he snatched it and connected it to him, and promptly became a Romach [spear], since the Mem connected with the Gematria

Reish-Het in his name, and created the combination Romach [Reish-Mem-Het], as it is written, “and took a spear in his hand.”

466) The letter Mem was the first sign of Adam HaRishon to build death on the world, since that letter flew over Adam’s head when it was written, “And she took of its fruit.” MiPirio [of its fruit] has the letters of Mem Pirio, and the Mem was expecting the letters Vav Tav when it was written, VaTochal [and she ate], VaTiten [and she gave], VaTipakachna [and (their eyes) were opened]. This is when death was built on the world.

467) Pinhas saw the letter Mem flying over the heads of Israel. He saw the form of an open Mem full of blood. He said, “It is a sign of the angel of death.” He promptly snatched it and mentioned the explicit name on it, and lowered it to himself. Pinhas in Gematria is Reish-Het. He connected with a Mem, and created the combination Romach [Reish-Mem-Het]. And then, “And took a spear [Romach] in his hand.” It is written about it, “From over the children of Israel in that he was jealous with My jealousy among them.” Betocham [among them] has the letters of Betoch Mem [inside the Mem], since within the Mem was the jealousy that he was jealous.

Mem is male of the Sitra Achra, Dinim de Dechura that appear with the Hochma. Tav is Dinim de Nukva, Dinim de Man’ula, from which comes death. Vav is Yesod, which connects Mem with Tav. Death was not sentenced on the world before the two letters Mem and Tav were mated by the Vav, for then the Man’ula acquired the strength to put the living to death.

This letter flew over Adam’s head, since the tree of knowledge is Malchut from the left, and the sin was that he extended the Hochma in her from above downward, following the wish of SAM and the serpent who seduced him. When she began to extend, the Dinim de Dechura of the Sitra Achra—which is the Mem that flew over Adam HaRishon’s head, on his GAR—promptly appeared. When it is written, “And she took of its fruit, MiPirio [of its fruit] has the letters of Mem Pirio. When he began to extend the Hochma, the fruit—following the counsel of the serpent—the Mem appeared.

However, the male of Klipa does not have the power to put to death, since death comes from the side of the Tav, Man’ula, and the Mem was waiting for the letters Vav-Tav, which are the Nukva of the Sitra Achra, from whom comes death after she mates with the Mem. When it is written, VaTochal [and she ate], VaTiten [and she gave], VaTipakachna [and (their eyes) were opened], then death was built in the world, since at the end of the eating, at the end of the extension, the Vav-Tav appear, as it is written, “Sin crouches at the door.” At that time Mem mated with Vav-Tav and death came to the world.

Pinhas saw the form of an open Mem full of impure blood. The extension from below upward is called “impure blood” because of the iniquity of Peor. There he saw the form of the Mem, the Dinim of the male of the Sitra Achra that wait to mate with the Nukva of the Sitra Achra, Vav-Tav, and bring death. Promptly, he snatched from the Sitra Achra and connected her to Kedusha.

It is so because when Mem with the impure blood in her stand in the Panim, when the desire is to extend her from above downward, although she is full of Dinim, she is in the authority of the Sitra Achra, and the Sitra Achra draws from her the death. However, if we place the Mem and the impure blood in her in the Achoraim, repelling this extension due to the Dinim in her,

then she returns to the Kedusha because she becomes the guardian of the Kedusha, so the wicked will not draw from her from above downward.

Pinhas mentioned the explicit name on her and lowered her to him. The middle line, ZA, is the explicit name, the four-letter name. The middle line diminishes the GAR of the left, in which the Sitra Achra and the wicked are gripped. In order for the letter Mem to be corrected into being the guardian of the Kedusha, it was necessary to first mention the explicit name of ZA on her, to diminish the GAR of the left. Afterward he lowered her to him, and she descended and became part of the Kedusha.

In Gematria, Pinhas is Reish-Het, Pinhas clothed in Hochma of the left of Kedusha, in Isaac, who is Reish-Het in Gematria, in order to rule over the Mem, and became the combination Romach, with whose Dinim he killed Zimri and Cozbi. This was done by the Romach [spear], which diminished the GAR of the left and stopped the plague.

He was jealous for the holy name that they were connecting to another authority, since the Mem that was in the hands of the Sitra Achra actually belonged to the holy name, to be a guardian over the Hochma, from the suckling of the wicked. Within the Mem was the envy that he envied at the Mem being in the hands of the Sitra Achra.

When the angel of death saw that Pinhas snatched the Mem, he promptly turned back. And since Pinhas pushed the Mem back, he cancelled her from being Panim, cancelled her extension, and put her in the back. And since the Mem is all the power of the angel of death, then the angel of death was pushed back along with her, and was unable to execute death anymore. This is why “the plague was stopped.”

468) He was envious for the Mem because it is the sign of death, the sign of forty smites, the sign of the four deaths of the courthouse [forms of capital punishment]. From there she ascends and descends, descends and ascends. When she ascends in the number, she is forty; when she descends she is four, four directions that spread from the male and female de Tuma’a. And because of them there are the four deaths of the courthouse. And from there they ascend to forty, as forty is a sign and Kelim of the angel of death. Pinhas took it and arose inside the Mem. This is why it is written, “And I did not destroy the children of Israel in My jealousy.”

The Mem are Dinim de Dechura that extend with the disclosure of Hochma from above downward. These Dinim are still not death, but rather only smites and suffering. However, at the end of those Dinim awakens the Man’ula, death, as it is written, “Sin crouches at the door.”

Mem is the sign of death, since death descends and hangs down from her. She is the sign Mem, Malkot [smites], the sign of the four deaths of the courthouse. That is, the Mem comprises both these Behinot, smites, as well as the four deaths.

From the Mem she ascends and descends, descends and ascends. When she ascends in the number, she is forty. When she descends she is four. That is, above, in the place of disclosure of the Mem, she receives only smites and there is no death in her. However, when she descends at her end, the four deaths of the courthouse that come from the Man’ula appear in her, as it is written, “Sin crouches at the door.” And since the Mem finally descends to being in the four deaths, the angel of death uses her to execute the death with her.

This is what Pinhas took, the Mem from above, while she was there in the Sitra Achra, only in the forty smites. He established her and connected her to the Kedusha, and arose inside the Mem, connecting her to the Hochma of Kedusha, to be keeping from the outer ones. Also, the illumination of Hochma is called “rising.” This is the meaning of “And he arose,” that he received the illumination of Hochma inside the Mem, that the Mem was keeping the Hochma for him from all around against the outer ones. In this manner, he established her in Kedusha.

469) How did Pinhas turn the Creator’s wrath away? It is written, “And the dead by the plague were twenty-four thousand.” If none of them had died, I would say he turned his wrath. But since all of them died, what is the point in saying “turned away My wrath ... And I did not destroy the children of Israel”?

But woe to a person who blemishes his seed; woe to one who does not keep his seed properly, for all those died in the plague. But not even one of Israel died. Rather, in the tribe of Shimon, when the mixed multitude came, they mingled with the women of the tribe of Shimon after they converted, and they gave birth to children. Some of them died in the calf, and some of them died in the plague. The others, who remained, died here. It is written, “And the dead by the plague,” and it is not written, “Who died,” but “the dead,” indicating that they were already dead, since the wicked are called “dead.”

470) And because Israel and all of that holy seed were kept, they were all counted and not even one of them was missing. This is why it is written, “And I did not destroy the children of Israel.” This means that others, who were not from the children of Israel, He did destroy. And also, “turned away My wrath from the children of Israel” means that He had turned it away from Israel, but from others, who were mixed multitude, He did not turn it away. This is why the text specifies, “From the children of Israel.” And because of it the number of children of Israel was as before, and the Creator connected them with Him.

It is similar to the case with the calf, where it is written, “And there fell of the people that day about three thousand men.” They were all from the mixed multitude, and to show that they were not from the children of Israel. Afterward it is written, “And Moses assembled all the congregation of the children of Israel,” indicating that they were all in wholeness.

Take from among You a Donation, and Not from the Mixed Multitude471) In the beginning, it is written, “From every man whose heart moves him you shall take My donation.” Everything is included, even the mixed multitude. Because the mixed multitude made the calf and those among them who died, died, the Creator wanted to make a conciliation with Israel, He told them: “Join all of you to one side,” as it is written, “And Moses assembled all the congregation of the children of Israel,” themselves. He told them, “My sons, I want to be in you, My tabernacle will be with you.” This is why it is written, “Take from among you a donation.” From among you and not from another. “I do not want others to have a connection with Me or with you,” which is why all the mixed multitude were destroyed.

Here, too, they were from the same evil kind, as it is written, “And the dead by the plague.” They were from the mixed multitude who married in the tribe of Shimon. The dead from before are certainly dead; they are the mixed multitude, who are called “dead” even in their lives, and not from Israel. This is why he counted them, as it is written, “Take the head of the whole of the congregation of Israel,” meaning pick up their heads.

472) But it is written, “And Israel joined himself to the Baal of Peor.” Israel joined the Baal of Peor as a bracelet that is attached to a person in his adornments. This is how Israel connected to the Baal of Peor. Thus, did Israel also sin and not only the mixed multitude? So it is, “And Israel joined himself to the Baal of Peor,” for Israel were not pure of that sin, but were purified from death, meaning that death was not over them.

473) It is written, “Take all the heads of the people and hang them.” This means that they were Israel. The heads of the people are certainly the mixed multitude, who are called people, simply. It is not written, “The leaders of the children of Israel.” Wherever it is written, “people,” it is the mixed multitude, as it is written, “And the people saw that Moses delayed to come down from the mount, and the people gathered.” It is also written, “and there fell of the people that day about three thousand men”; all those were the mixed multitude.

It is written, “And Israel joined himself unto the Baal of Peor.” However, they did not worship the Baal of Peor, which is implied at the end of the text, “and the people ate, and bowed down.” But it is not written, “And Israel ate and bowed down,” but it is written, “the people.” And because it is written, “And Israel joined himself,” what is, “And the people ate”? It should have written, “And Israel ate.” However, that same evil seed, the mixed multitude that the women of Israel were carrying, were the sin of Israel.

474) It is written, “And Israel joined himself unto the Baal of Peor.” “To the Baal of Peor” because all they gave to the Baal of Peor was adornment and power, without knowledge, since the work of Peor was to dishevel himself and emit before him boiling feces. That work was enjoyable to him and made him stronger.

When Israel saw it, they thought that they were despising him by that, and ruining him, because it is written with regard to idol worship, Tze [go out], tell him,” which is from the word Tzoah [feces]. And because of the disgrace of idol worship, Israel disheveled themselves unknowingly. Pinhas atoned for those and removed the plague from them, as it is written, “And [Pinhas] made atonement for the children of Israel.”

Mem from Mavet [Death] Flying in the Air475) There are three appointees over Hell: One over bloodshed, one over incest, and one over idol worship. They are called “saboteur,” “anger,” and “wrath.” Wrath was flying in the world, and it is written about it, “Turned away My wrath.” He said, “Turned away My wrath from the children of Israel,” and he did not say, “From the people,” which would mean the mixed multitude, for it is written, “And there fell of the people that day about three thousand men,” meaning from the mixed multitude. But here it is not written, “Has turned away My wrath from the people,” but “From the children of Israel,” indicating that He did not turn away the wrath from the mixed multitude.

476) “Take from among you a donation for the Lord.” From you, and not from the mixed multitude, for Israel were not called “congregation” and “connection” until the mixed multitude were removed from them. While the mixed multitude were mingled among them, it is as though they were not one nation. And therefore, “Take from among you a donation,” and not from another partnership, from the mixed multitude, for I do not wish to share others between Me and you.

477) Moreover, while the mixed multitude were mingled in Israel, it is written, “Her adversaries have become the head.” But once the mixed multitude was removed from Israel, it was written, “Take the heads of all the congregation of the children of Israel.” Moreover, the Creator said, “I wish to dwell with you,” as it is written, “And make Me a Temple, that I may dwell among them.”

478) Also, when the children of Israel were in exile, it was said about them, “Who detains?” The leaven in the dough. But while the mixed multitude are the heads of Israel, it is as though they have removed the governance of the Creator, and came among the sentences of stars and fortunes. And because of it they yell out and say, “The Lord our God, other lords besides You have taken us.”

479) Pinhas arose before the strong Din of Isaac and stood before a breach, meaning that a plague has broken out, as it is written, “And Pinhas stood up and wrought judgment, and the plague was stopped.” He did this to protect Israel, and this is why Pinhas and Isaac are of an equal number.

480) Elijah, the beloved one of the upper king, is Pinhas. He saw Mem from Mavet [death] flying in the air, snatched it, and connected it to the letters Reish-Het, which is Isaac. He has the number of Pinhas, and with the Mem, the combination Reish-Mem-Het [Romach (spear)] was completed. Afterward he saw the Vav from Mavet flying in the firmament. He snatched it and put it in Reish-Mem-Het, completing the combination, Reish-Vav-Mem-Het [a different spelling of Romach], as it is written, “And he took a spear in his hand.”

481) With what could he snatch those two letters, Mem-Vav? With two spirits that were kept for him above, and who partook in Pinhas. These are Pnei [the face of] Has [one who is compassionate]. With those two faces he was compassionate toward Israel so they would not be destroyed by the power of Zimri and Cozbi. “And he stabbed them both,” with the two letters Mem-Vav. This is the meaning of the words, “In that he was jealous with My jealousy among them.”

482) Why did Pinhas participate in Isaac? Isaac gave himself to be put to death. This is why he connected with Isaac, to be of help to him. It is so because from the side of the two young deer, Abraham and Jacob partook in him. Abraham, who is Hesed, partook in the letters Het-Samech of Pinhas. Jacob is the letters Peh-Nun-Yod of Pinhas, since it is written about him, “When he passed Pniel,” with the letters of Pnei El [Face of God].

When the world is in plight, and there is a righteous in the world who is jealous for the covenant, the patriarchs connect to him, and because of them Moses said at the time of Israel’s plight, “Remember Abraham, Isaac, and Israel Your servants.” The word Eliyahu [Elijah] begins with the letters Yod-Hey-Vav, which are Abraham, Isaac, Jacob. He was rewarded with the letter Hey from the word, HaNavi [the prophet], Malchut, and this is Elijah the Prophet, and Yod-Hey Vav-Hey was completed in him.

Mem from the combination Mavet is Dinim de Dechura, which come with the Hochma. Vav of Mavet is Yesod, connecting the Man’ula to Mem, forming the combination, Mavet, since death comes from the Man’ula. However, the Vav of Mavet is also Man’ula, but is merely Dinim de Nukva, and the Man’ula is not apparent in her, but in the Tav. However, the force of Vav is sufficient to evoke the Tav, Man’ula, hence she is the foundation to connect the Mem with the Tav.

It is impossible to join the Tav of Mavet to Kedusha, since she is the Malchut that was concealed. However, the letters Mem-Vav belong to the corrections of the Kedusha, since Mem, Dinim de Dechura, are required in order to keep the Hochma, and the Vav, Dinim de Nukva, are required in order to diminish the GAR of the left in her, from whom comes all the vitality of the Sitra Achra.

The Yod with which Pinhas Was Rewarded, the Yod of Shadai483) The Yod with which Pinhas was reward, when Pinhas is written in full, with a Yod, is because he was jealous for the covenant, and was rewarded with the covenant. The Yod that was added to him indicates the covenant.

There are two letters Yod: upper Yod from HaVaYaH, with which Abraham made a covenant between the ten fingers of the hands, and a small Vav, from ADNI, with which he made a covenant between the ten toes of the feet. It is a holy letter that is crowned in the upper Reshimo.

The token of the covenant comprises two things: circumcision and exposing, which mean removal of the foreskin and extension of the Mochin. This is the Yod with which Pinhas was rewarded.

This is why they are two letters Yod. For as there is the token of the covenant below, in Ateret Yesod, the middle line, there is the token of the covenant above, in GAR, in Daat, the middle line, in the Masach de Hirik in it, which diminishes the GAR of the left, which is circumcision. It unites the left with the right, and the Mochin de HBD appear, which are Yod-Hey, and this is the Periah [exposing, with the letters of Parah Yod-Hey (The Lord avenged/repaid)].

The upper Yod from HaVaYaH, with which Abraham made the covenant between the ten fingers of the hands, is the covenant of the tongue, Daat. It is so because the hands, HB, are as it is written, “Lift up your hands to the holiness.” The tongue is the Daat, the middle line, in which there is the Masach de Hirik, the token of the covenant. It is Yod de HaVaYaH, the upper Hochma.

The small Yod, from ADNI, with which he made a covenant between the toes of the feet, is Ateret Yesod, the middle line of the legs, which are NH. Through circumcision and exposure, the lower Hochma appears to Malchut in it. It is a holy letter that is crowned in the upper Reshimo, which is the Atara, crowned on the upper Yesod, on Yesod de ZA.

484) The small Yod is always inscribed, forever. It is inscribed in all the degrees of the Mochin, for without it no degree would become revealed. It is the letter of the Sabbath, the letter of Tefillin, the letter of good days, the letter of Shadai that is inscribed on the Mezuzot [pl. of Mezuzah] of your home and on your gates. It is the Yod of Shadai, and Israel will be inscribed in her in their straps, in a knot of the hand Tefillin, which is in the shape of a Yod.

In the covenant, the sons of the kingship, are written in her, the children of the palace of the holy king, Malchut, called “palace,” so they may receive the Mochin of the bottom Hochma that extend from Malchut, and it is granted by keeping the covenant.

In the engagement of Torah, they are inscribed in the upper letter Yod de HaVaYaH, which are rewarded with upper Hochma, who are the children of the upper king, as it is written, “You are the children of the Lord your God,” receiving from Yod de HaVaYaH de ZA.

485) The Yod of Shadai is the letter of the covenant, a ring in a chain on the demon’s neck, meaning the evil inclination, since Shadai has the letters of Shed and Yod [Shed means demon in Hebrew], who will not harm a person. David said about him, “Deliver my soul from the sword, my only one from the dog,” since the evil inclination is a serpent, a dog, a lion. David said about it, “He lurks in a hiding place as a lion in his lair.”

The prophet called it “a bear,” as it is written, “He is to me like a lurking bear, a lion in secret places.” It is compared to beasts, compared to all the prey animals, and it is compared to every person according to his iniquities, for according to the iniquity is one named “Lion” or “Bear,” etc.

486) The evil inclination is a dog, a serpent, and a braying donkey on which the soul is placed. As soon as it is known that that rider upon it is wicked, it is written about it, “And his rider falls backward,” as it is written, “for one who falls from it will fall.” This is why Job said, “I am not fallen [inferior] to you,” and the righteous who rides it ties it with a knot of the straps of the Tefillin. The token of the Tefillin, the Yod of Shadai, is a ring on its neck. The Shin of the Tefillin is the chain on its neck.

487) Elijah rode up to heaven with the evil inclination, as it is written, “And Elijah went up by a whirlwind to heaven.” In it, “The Lord answered Job out of the whirlwind,” and this is why we learn about the evil inclination, “Who is a hero? He who conquers his inclination.”

Some become a donkey to it, not afflicting its rider, and they are the ones who exert in all-the-more-so. This is why it was written in regard to Abraham, “And saddled his donkey,” and this is why it was written about the Messiah, “A poor man riding a donkey.”

The evil inclination receives its strength to harm and to deflect the man from the left line. Through his iniquities, the wicked increases the power of the left over the right, by which he falls to the authority of the evil inclination, which is called by many names, according to the substance of man’s sin. And one is called a lion or a bear, etc., by the kind of iniquity that makes a person sin.

The Yod of Shadai, the token of the covenant, is a ring in the chain of the demon’s neck. The evil inclination. It is the middle line, in which there is the Masach de Hirik that diminishes the GAR of the left, which are the whole power of the evil inclination. And a righteous who guards the covenant ties it so it cannot make him sin. This is similar to one who drops a ring off a chain on one’s neck and governs it. Also, the Shin [ ] in the Tefillin is a chain on his neck, indicating three lines.

The evil inclination is a dog, a serpent, and a braying donkey on which the soul is placed. It is so because the evil inclination is given to every person to conquer it under him and to ride it. If one conquers it, all the perfection comes through the evil inclination, as it is written, “With all your heart,” meaning with both your inclinations, the good inclination and the evil inclination.

It follows that if one is rewarded and rides over the evil inclination, he is rewarded with everything. Elijah rode the evil inclination and rose to the heaven, as it is written, ““And Elijah went up by a whirlwind to heaven,” since the whirlwind is the evil inclination, which Elijah conquered and rode, and was rewarded with rising up to heaven.

It is also written, “And the Lord answered Job out of the whirlwind,” since he was rewarded with conquering the whirlwind. This is why we learn about the evil inclination, “Who is a hero? He who conquers his inclination,” for if he conquers it, he is rewarded with the entire perfection.

But there are those who become its donkeys, who do not afflict their riders. One who is rewarded with conquering it partially, the evil inclination becomes a donkey on which to ride, and the evil inclination never afflicts it again. They re the ones who exert in all-the-more-so, who keep the light Mitzvot [commandments] as well as the serious ones, and then the evil inclination becomes a donkey to them, for Homer [matter/substance] has the letters of Hamor [donkey]. It is as written about Abraham, “And he saddled his donkey,” and this is why it is written about the Messiah, “a poor man riding a donkey,” for they have been rewarded with conquering the evil inclination until it became a donkey for them to ride, to bring them to the perfection.

488) For this reason, the Yod from Shadai, the token of the covenant, is a ring in a chain, the Masach in the middle line, from which all the demons and harm-doers fear because it diminishes the GAR of the left, which is their whole vitality. And as soon as they see the Yod of Shadai in the Mezuzot of the gates, they flee, since it is written in the Yod of Shadai to chain their kings with flickers, and their revered ones in iron chains.

And they certainly flee when they see it in the token of Tefillin on the arms, in the knot of the hand Tefillin. It is written about those who are inscribed in it in a token of the covenant in their flesh, “And the foreigner that draws near will be put to death.” That is, the evil inclination, called “foreigner,” will be put to death, as there is no foreigner but the evil inclination, who is similar to all the prey animals and birds.

489) This is why it is written, “Remember please who is the clean one who perished.” It is Pinhas, who was jealous over the covenant, since Naki [clean] has the letters of Kani [part of the word, Kineh (was jealous)], and it is inscribed in him that he was the son of the king and queen. When he was jealous in thought, he was rewarded with the letter Yod de HaVaYaH, upper Hochma, and became the king’s son. And when he was jealous of the act, he was rewarded with the letter Yod from ADNI, bottom Hochma, and became the queen’s son.

Hochma at the top of the combination YAHDONHY is Yod de HaVaYaH. Hochma at the end of the combination YAHDONHY is Yod of ADNI. And because Adam HaRishon was inscribed in these two letters Yod, he is the first in the thought and the last in the action, since HaVaYaH is thought and ADNI is action.

Israel Are Organs of the Shechina491) It is written, “For the Leader on Shushan Edut; Michtam of David to teach.” David was shown a sign in the lily—that he would win the war, when he sent Yoav [Joab] to Aram Naharaim and to Aram Tzova to wage war against them.

Moses said, “Shushan Edut,” the Edut [testimony] of the Shechina, who is called “Shushan Edut” because it is a testimony standing over us and testifying about us before the king, and high and holy degrees are with it, and it is holy help for us to praise in praises. This is why it is called “Shushan Edut.”

It is called “Shushan Edut,” meaning that the Shechina is a testimony to Israel, who are her organs, and she is a soul upon them. She is help from heaven, as it is written about her, “And you will hear the heaven.” She is holy assistance of which it is said, “It is an opening that supports you,” since the Shechina is called Tania [Aramaic: opening].

492) It is written, “Your dwelling place is strong, and set your nest in the rock.” Eitan [strong] has the letters of Tania, which are Mishnah and Braita, since in the Mishnah and in the Braita it is the nest of the high eagle of the Shechina. It is written about her, “Like an eagle that stirs up its nest, that hovers over its nestlings,” who are those who study laws and rules, called “her nestlings.”

Any word that comes out of the mouth of a Tania, of one who studies the Mishnah, who elicits whether for HaVaYaH or in the Torah or in a prayer, a blessing, or in any Mitzva, it is written about him, “Will spread his wings,” meaning that eagle, who is speech. The Shechina is called “speech,” in whom there is HaVaYaH, ZA, voice. That eagle will spread its wings.

493) It is written, “He spreads His wings and takes them, He carries them on His pinions.” “His pinions” are that organ of the man on which he performs the Mitzva of HaVaYaH. It is called, “the organ of the Shechina.” For this reason, “He carries them on His pinions.” “Carries him” is as it is written, “The Lord will lift up [Yissa means both “carry” and “raise”] His face to you.”

494) What is, “And set your nest in the rock”? David said about the Shechina, “The Lord is my rock and my fortress.” So is the Tanah, one who studies the Mishnah: there is a law in him that is as strong as a rock that a hammer cannot shatter with all the questions in the world. This is where the eagle, the Shechina, nests. All the Tanaim [sages/teachers of the Mishnah] are called “nests of the Shechina.” This is why it is written, “If you happen to come upon a bird's nest.” The Shechina is called a “bird,” by chance, once, as a guest, and one who comes to a motel, who stays temporarily at a motel.

495) There are sages who study the Mishnah, who are a permanent abode to the Shechina in their Mishnah, as it is written, “And the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations.” “Generations” is written without a Vav [in Hebrew], making it “abode.” There are teachers of the Mishnah whose teaching is their craft. The Shechina does not move from them their whole lives, but they are the ones of whom it is written, “If you happen to come upon a bird's nest.” In them the Shechina is incidental: at one time she is over them and with them, and another time she is not with them.

496) At times when the Shechina is with them, it is written, “And the mother sitting on the nestlings on the eggs, you shall not take the mother with the nestlings.” But he does not let the mother go, meaning the Shechina. And at times when she is not with them, it is written, “You shall certainly let the mother go,” for he is not worthy of being with her.

Nestlings are the sages of the Mishnah. Eggs are sages of the Bible [Old Testament]. It is written about those who do not study regularly, “You shall certainly let the mother go.” But for those who study regularly, it is written, “You shall not take the mother with the nestlings,” but he does not let her go.

There are those who study laws who are akin to stars, as it is written, “And those who lead the many to righteousness, as the stars forever and ever.” But they are not as stars of which it

is written, “And all their hosts will wither.” Rather, they are as those stars of the next world, who always stand, forever. This is why it is written, “as the stars forever and ever.”

Let Us Make Man in Our Image, After Our Own Likeness497) After all the craftsmen completed their work, the Creator said to them: “I have one craft to make, in which we will all participate. Join together all of you to make in it each his share, and I will partake with you, to give it of My share.” It is written about it, “Let us make man in our image, after our own likeness.” Sages explained that there is no man but Israel, as it is written, “And you are My sheep, the sheep of My pasture, you are men.” “You are men,” and not the idol worshippers. This is why it is written, “Let Israel be glad with his Maker.”

498) Rabbi Shimon said, “This must have been said by that sage who was hiding in the serpent’s rock. It is written about him, “Your dwelling place is strong, and set your nest in the rock.” The three patriarchs are called “strong [or firm],” and the fourth, Moses, is, “Your dwelling place is strong,” in which the law, the Shechina, sits. It was said about her, “A law for Moses out of Sinai,” spreading over the 600,000 Israel and illuminating for them in the Torah when the sun is covered at night, and illuminates to all the stars and fortunes.

So it was with Moses. Had he not hid in that rock, he would not have been able to illuminate to Israel. Also, there is no night but the exile. This is the meaning of what is written, “Watchman, what of the night? Watchman, what of the night?” related to the exile. At that time Moses hides in the rock and appears during the day, at the time of redemption, as it is written about it, “The morning light arose.” This is Abraham’s morning, of which it is written, “And you shall see the glory of the Lord,” and as it is written, “As the Lord lives. Lie down until morning.”

499) At that time Moses came out of that rock and appeared to Rabbi Shimon. He said, “Rabbi Shimon, what will I get out of hiding from you? After all, I did not leave a place into which I did not enter in order to hide from you, yet I did not find that I could hide in it from you. Therefore, I have no reason to hide from you any longer.”

500) Once it was said, “Let us make man in our image after our own likeness,” why does it say afterward, “And God created the man in His own image”? When He asked the angels about the creation of man, some of them said, “Let him be created,” and some of them said, “Let him not be created.” The Creator created him, as it is written, “And God created the man in His own image.”

Thus, He did not place in him one portion from the angels, and he was not made in their form, but in the form of the king, in His image and after His own likeness, only in the image of the likeness of His mold.

501) It is not that he was not included with all the angels and creations. Rather he was created out of all the angels and creations, and He enthroned him over all creations. But if He had given each his share to man, then at a time when He was angry at the man, each would take back his share.

502) But the Creator created him in His image. Malchut is called “image,” the image of everything, so that all the dwellers of BYA are included in her. The Creator looked at her and created the world, and all the creations He had created in the world, and included in her the upper and the lower, without any separation. He included in her ten Sefirot, and all the names,

appellations, and HaVaYot [pl. of HaVaYaH], and the cause of everything, the master of everything. There is nothing in the upper ones and lower ones that is less than her, as she is the connection of everyone, and the wholeness of everyone, to keep in her the verse, “And His kingdom rules over all.”

It is so because there is nothing less of the cause of everything in even one of the upper and lower if she, Malchut, is not included in him. She is called “the faith of Israel,” and with respect to the cause of everything, it is written about her, “since you did not see any form.” But with respect to her mingling with the rest of creation, it is written about her, “And the image of the Lord does he behold.”

503) There is no one who takes one’s share from him, for not even one in the world placed his share in him, except the Creator, only the cause of everything, and on Him depends his punishment or reward, and not on an angel or a seraph, nor on any creation in the world. Because of it, one who connects the aim for the Creator with another thing is uprooted from the world.

504) How fortunate is he who exerts in the last exile to know the Shechina, to honor her in all the Mitzvot, and to suffer for her several afflictions, as we learn, “The bride’s reward is affliction and sorrow,” that is, “According to the sorrow, so is the reward,” as it is written, “And he laid in that place.” Vayishkav [and he laid] has the letters of VeYesh [and there are] Chaf-Bet (22), for if there are twenty-two letters of the Torah there, meaning that he is complete in the Torah, the Shechina lays with him.

Yod-Shin Is Hochma505) Yod-Shin is Hochma, which is existence from absence, extending from Keter, who is called “absence.” In a place where there is the upper Shechina, Bina, there is Hochma. It is so because Hochma appears only in Bina. It is written about it, “To endow those who love me with Yesh [Yod-Shin (existence/substance)],” since the Hochma in Bina illuminates only in Hesed. Those who adhere to Hesed are called “lovers of the Creator,” and only they can inherit Yesh, Hochma, since they have Hesed, as it is written, “And showing mercy [Hesed] to thousands, to those who love Me,” from the side of the love of Hesed.

Thousands is Hochma, and showing [Hebrew: making] Hesed means clothing the Hochma in Hassadim. Yesh, Hochma, is to the right. It illuminates only by clothing of Hesed in the right, as we learn, “One who wishes to grow wise will go south.” And this is why it is written, “To endow those who love me with Yesh,” since they have Hesed, right.

506) In the qualities of the Creator, to the extent that one exerts, mentions, and studies, to the extent that one appreciates, one is allotted. That is, he is given to the extent that he mentions. There are seventy faces to the Torah, seventy qualities, since each of the seven qualities, HGT NHYM, comprises ten, so they are seventy, as it is written, “Wherever I mention My name, I will come to you and bless you.” Should it not have said, “Wherever you mention My name”? But to the extent that I mention My name, to that extent I will come to you and bless you.

507) It is written, “I know that everything that the God will do will be forever; there is nothing to add to it and there is nothing to take from it.” King Solomon, whose wisdom was

greater than all the people in the world, said, “I know that everything that the God will do will be forever,” meaning that he knew what no one else knew.

508) The wisdom of King Solomon exceeded the wisdom of all the people in the world. What he knew, no other person knew. When the rest of the craftsmen in the world engage in craftsmanship, they look at it once or twice and do it. Afterward they add to it or take from it.

The Creator is not so: He elicits the craft as it truly is from Tohu, where it has no substance whatsoever, and it is established just as it should be, and he does not need to add or subtract from it. This is why it is written, “And God saw all that He had done, and behold, it was very good.” Solomon said about that, “I know that everything that the God will do...” and therefore, “There is nothing to take from it.”

Everything that the God Will Do Will Be509) “Everything that the God will do will be forever,” what He will do for the correction of the world, “will be forever.” But the harm-doers and the Sitra Achra will be cancelled at the end of correction and are not eternal, so what is the meaning of the text, “And the God has so worked that He will be feared,” which implies that it relates to the Sitra Achra, who cast fear on the world?

This verse should have said, “Everything that the God has done will be forever.” What is, “Everything that [the God] will do”? But it is written, what has been is already present, and what will be has already been. Why is it written, “Everything that [the God] will do”?

510) It is written, “Nor has the eye seen a God besides You; will do for he who awaits Him.” It is written, “will do.” Should it not have written, “has done”? It is written, “for he who awaits Him.” But should it not have written, “who awaits You”? However, it is a high place that extends and emerges, and lights all the candles, all the Sefirot of ZA and Malchut, to the right and to the left. It is called, “the next world,” Bina. From him emerges a tree, ZA, to water and to be corrected. This tree is higher and more honorable than all the trees.

The next world, Bina, that extends and emerges, always corrects that tree and waters it, meaning imparts Mochin upon it and corrects it in its work. That is, Bina corrects the Kelim of ZA with her own Kelim so they are fit to receive from her the Mochin. He crowns him with crowns, GAR, and the fountains never cease from it, forever, and for all eternity.

511) Faith, Malchut, is dependent on that tree, ZA. Of all the other trees, it is in it, as it is written, “As an apple among the trees of the forest, so is my beloved among the boys.” The existence of everything is in him, as he is the middle line that sustains everything.

This is why it is written, “Everything that the God will do will be forever.” He was, He is, and He will be. “There is nothing to add to it and there is nothing to take from it.” This is why it is written in the Torah, “You shall not add to it or take away from it,” since that tree is the Torah, for ZA is called Torah.

God, Bina, always corrects that place. God is Gevura, from Ein Sof [infinity] and inscrutability. Bina is called Gevura, as it is written, “I am understanding [Bina], strength [Gevura] is mine.” It is also written, “His intelligence [Tevuna] is inscrutable,” meaning His Bina [understanding]. And this is why it is written, “the God,” and not, “God,” since God without the added “the” implies Malchut. For this reason, “Has done,” “Will do” always, as a fountain whose water never ceases for all generations.

512) This is why it is written, “And the God has so worked that He will be feared.” It means that He established that tree, ZA, in a complete correction until it is gripped to all sides, to the right and to the left, above and below, in Bina and in Malchut, so that “He will be feared” and will not be replaced with another replacement for all generations.

513) In the beginning it is written, “Will do.” And afterward it is written, “And the God has done.” However, will do and will correct the tree, ZA, so its water never ceases for all generations, since the water of Bina never stop, for all generations, as they extend from upper AVI, whose Zivug never stops. And afterward it is written, “Has done,” that God, Bina, has made another tree, Malchut, below it, and will not make it like ZA. That is, Bina will not bestow upon it ever flowing abundance, Hassadim from upper AVI, as she does to ZA.

This is why it is written in regard to it, “has made,” and not “will do,” since the lower tree, Malchut, has made it and established it on the left, in Din. Thus, whomever enters the upper tree, ZA, will enter the authority of the lower tree, Malchut, will find the lower tree, and will fear entering the upper tree, unless it is as it should be.

514) The lower tree, Malchut, keeps the door of ZA. This is why Malchut is called “keeper of Israel,” for she keeps ZA, called Israel. And God has made this bottom tree, Bina, so it is watered and nourished by the upper tree, ZA. This is why it is not written, “will do,” but “has done,” that he has made him a keeper, and one who is nourished from ZA. He has made him a keeper so that the people of the world will fear Him and will not approach Him, except those who are fit to approach, and not others. Thus, people will keep the ways of Torah and will not stray to the right or to the left, but will adhere to the middle line.

By Lot515) David said about that tree, Malchut, in which all the hosts of BYA dwell, “You support my lot.” “My lot” is the one to which David, Malchut, clings. This is why the verse, “His inheritance shall be divided by lot, between the more and the fewer,” implies Malchut, called “mouth.” And also the verse, “By the mouth of the Lord,” as it is written, “And he died there, by the mouth of the Lord,” which is Malchut. For this reason, “lot” is written with a preceding “the,” to imply Malchut.

How fortunate are those who engage in Torah day and night, and know His ways. Each day they eat sublime food from the abundance of Hochma, as it is written, “Wisdom sustains its owner,” since the Torah of above, ZA, is nourished from that place, from Hochma, and it is written about them, “Behold, My servants will eat.”

516) It is written, “And there was a voice above the firmament.” That voice is ZA, who is gripped to the firmament, Yesod de ZA, and partakes with him. It is written, “He has made a memorial for His wonders,” the firmament, Yesod, called “male.” That firmament stands over the animals, of which it is written, “And there was a voice above the firmament which is over their heads.” This is the firmament that was created on the second day of the work of creation, to divide between water and water, between upper water and lower water.

The animals are in Beria; the firmament, Yesod de ZA—which concludes the Atzilut—is on the heads of the animals. The firmament separates Atzilut, upper water, from Beria, lower water. Malchut de Atzilut stands over the firmament, Yesod de ZA, as it is written, “And above the firmament that was over their heads was the likeness of a throne, as the appearance

of a sapphire stone.” And ZA was sitting on the throne, as it is written, “And upon the likeness of the throne was a likeness as the appearance of a man upon it from above,” since HaVaYaH, ZA, filled with the letters Aleph, is Adam in Gematria (45).

517) There are seven firmaments up above, corresponding to HGT NHYM in Yesod. Curtain, [name of a firmament] which corresponds to the Malchut in it, serves nothing, since Malchut has nothing of her own except what ZA gives her. The poor grip to her, as it is written, “In my poverty I have prepared for the house of the Lord.”

Because David was gripped to Malchut, who is poor, he said, “In my poverty.” And that firmament, Curtain, Malchut, admits in the morning and elicits in the evening, for at night Malchut brings out her armies to the right and to the left, and governs those armies and regiments, for then is the reign of the Malchut. In the morning, she gathers all her armies and admits them into their hole, to their females, and they do not govern, for the morning includes everyone, as it is written, “To say Your mercy in the morning, and your faithfulness in the nights.”

Malchut is built from the left line of Bina, Hochma on the left. ZA is the right of Bina, Hassadim. For this reason, there are two governments, since when the left reigns without right, it is darkness, for the Hochma cannot illuminate without Hassadim. For this reason, at the time of the governance of Malchut, the governance of the left, it is darkness and it is called “night.” But then it is by the full force of her governance, as it is written, “She rises while it is still night,” and she governs her armies, the degrees that expand from the left.

Opposite that is the governance of the day, ZA, the governance of the light of Hassadim. However, ZA also consists of the illumination of Hochma in Malchut, as it is said, “In the morning she gathers all her armies,” for then the power of the governance of Malchut and her illumination of Hochma are annulled, hence she admits them into their holes and they do not govern. They return to the females because their illumination of Hochma has departed from them, since the morning includes everyone because the illumination of Hochma is included at that time in Yesod de ZA, called “morning,” but then there is no governance except for Hassadim.

518) There is a voice, ZA, on that firmament, and that firmament is nourished by it, since Yesod receives from ZA. When that voice awakens, all the armies do not journey, nor is there permission in them, except to stand in their place, as it is written, “And there was a voice above the firmament which is over their heads; when they stood, they let down their wings.” When the voice awakens over their heads, they stand in their place and the armies approach and await that Hesed that extends from the voice, ZA, toward that firmament, Yesod. Because of it, they are blessed, meaning receive from the firmament. Hence, ZA is above the firmament that is over their heads, and they cannot receive except from the firmament, Yesod.

519) “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone.” The appearance of a sapphire stone is the stone of Israel, Malchut, as it is written, “And they rolled the stone from over the mouth of the well.” One stone descended from above, Malchut, when Israel wanted to inherit the earth, and a lot is written in it, as it is written, “By the lot.” The lot would say, “This part is for so and so, and this one is for so and so.

That stone descended under the throne of the king, Malchut, and she is the throne of ZA. It is written, “From there is the Shepherd, the Stone of Israel.” This is the stone of ZA, called Israel, and this is also why it is written, “By the lot,” Malchut, “his lot will be divided.”

521) It is written, “Listen to me, you who pursue righteousness, who seek the Lord.” These are the ones following and pursuing the faith, Malchut, who is called Tzedek [righteousness/justice]. They pursue righteousness, and they are the seekers of the Lord. If you want to know the faith, and cling to that righteousness, do not look at her in and of herself, without ZA, as do the rest of the people of the world, who cling to Malchut without ZA, left without right, thus causing death to themselves. Rather, it is written, “Look to the rock from which you were hewn and to the quarry from which you were dug,” to unite her with ZA and AVI.

The Offerings522) It is written, “Has the Lord as much delight in burnt offerings and sacrifices as in obeying the voice of the Lord?” The Creator does not wish for a person to sin and make an offering for his sin. Rather, an offering without an iniquity is a complete offering. It is called a “peace offering.” A “perpetual offering” is also complete. Although the perpetual atones for iniquities, it is still a complete offering.

523) It is written, “The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise.” This verse was explained—the Creator’s wish is not for a person to bring an offering for his sin. Rather, He wants a broken spirit, and people do not know what they are saying. When a person comes to be defiled in his iniquities, he extends upon him a spirit from the side of Tuma’a [impurity], and the spirit takes pride over the man and controls him to all that it wishes. That side of Tuma’a—from which the spirit extends—prevails in its power and intensifies, and controls him to its wish. A person comes and governs it in order to be purified, he is purified from above.

524) When the Temple existed, the sinner would sacrifice his offering. Any atonement of his hangs on him until he regrets and breaks from his pride the spirit from the side of Tuma’a that he drew on himself by his sin, and degrades it. This is the shattering to that degree of Tuma’a from which the spirit extended. When that spirit of Tuma’a breaks and he offers his offering, it is an offering that is willingly accepted, as it should be.

525) And if that spirit of Tuma’a does not break, his offering is nothing and he is given to the dogs, since that offering is not the Creator’s but the dogs’.

This is why a proper offering to God is a broken spirit, for that spirit of Tuma’a to be broken and not rule. Hence, it is written about one who breaks it properly: “The spirit goes and will not return.” That man will be certain that it will never return to him, as it is written, “And will never return.”

“A broken and contrite heart” is that man who is not proud, who does not delight in worldly pleasures, “O God, do not despise,” since He respects him.

526) “Command the children of Israel, and say unto them: My bread, which is presented unto Me for offerings made by fire, of a sweet savor unto Me.” “Command” is idol worship, so he does not let himself be defiled by the spirit of Tuma’a, which is actual idol worship.

528) The Creator said, “I have come to My garden, My sister, My bride.” “I have come to My garden,” since when all the offerings in the world rise for MAN, they all enter the Garden of Eden first, the Assembly of Israel, Malchut. And how is the beginning of the offering when entering the Garden of Eden first? When a person confesses his sins with an offering, during the slaughter and the throwing of the blood on the altar, the offering ascends as MAN to the Garden of Eden. At that time the Creator, ZA, says, “I have come to My garden,” to the Garden of Eden, Malchut, since the MAN of the offering awakens the Zivug.

529) Now we should consider how these holy spirits enjoy the raising of MAN of the offering, and the reason for which the offering is of a beast. Would it not be more important for that person to break that spirit which he extended by his sin and repent? What is the reason for the slaughtering of the beast and burning it by the fire of the altar?

530) There is a beast that lays on a thousand mountains, the Malchut, HaVaYaH filled with the letters Hey, which is a Behama [beast] in Gematria (52). She eats a thousand mountains each day. All thousand mountains are the degrees of Hochma that extend from the left, since the Hochma is called “one thousand,” as it is written, “And I will teach you wisdom” [A’Aleph (from the word Eleph, 1000) means “I will teach”]. They are called “beasts in the mountains of one thousand,” a beast that eats beasts.

The beasts are of fire. That beast, Malchut, grazes on all of them in one lick, as it is written, “The Lord your God is a consuming fire, a jealous God.” And all the water of the Jordan, Yesod de ZA that was filled in six years, which it receives from HGT NHY de ZA, called “six years,” Malchut makes them one gulp.

531) The beasts in the mountains of one thousand are illumination of Hochma on the left, the heart and core of those beasts of below, since the spirit spreads from them downward. That spirit is depicted below, in the beasts, which became the spirit of the beast below. When a person sins, he brings a beast as an offering, that spirit of the beast goes up and returns to its place, to the upper beast, Malchut, and that spirit spreads through all the beasts in the mountains of one thousand.

And all those from the Sitra Achra, which extends from the left, approach and come, and enjoy those tallow and blood—the clothing of that spirit, since that spirit is from their side, the left side, and everyone enjoys and becomes advocates of that person, for the prosecutor has become an advocate. The MAN of the offering enters through the gullet, and this is why that offering comes from the beast.

532) Rabbi Shimon said to his son, Rabbi Elazar: “My son is blessed by the Creator. It is written about you: ‘Your father and mother will be glad, and she who bore you will rejoice.’ Your father above, ZA, and your mother, the Assembly of Israel, Malchut, will be glad, and she who bore you, the daughter of Rabbi Pinhas son of Yair, the mother of Rabbi Elazar, will rejoice.

“Elazar my son, say, ‘This is true with an offering of a beast, but with an offering of the fowl, what is the reason? And it is written, ‘And if his offering to the Lord be a burnt-offering of fowls?’’ He said to him, ‘I did not see, but I am looking at the thing that was said of the beast in relation to the fowls, and I am not saying, since I did not see, and thus far I have not heard.’”

533) Rabbi Shimon said to him: “Well said, Elazar. The meaning of the offering was given for the disclosure of true righteous. The meaning of the offerings is the meaning of those holy animals, the four shapes engraved in the throne of the holy king, in Malchut, a throne for ZA, which are the face of an eagle, the face of an ox, the face of a lion, and the face of a man.

The face of a man includes all of them, since lion, ox, and eagle are three lines, and the face of a man is Malchut who receives them. This is why she includes all of them. All four faces look at each other and are mingled in one another. From them there are expansions to several sides and tens of thousands, above and below, immeasurable and countless and incalculable.

534) From the face of an ox, the left, a spirit for the beasts spreads to four kinds, which are included as one. These are bulls, sheep, male goats, and female goats. These are the ones that are to be offered. And because the offering from them are the holy armies that spread from the face of an ox, they approach their foundation, the face of an ox, through the offering, and they enjoy that foundation and their clothing. Were there no foundations of this world in them, the offering that rises to them, they would not approach their foundation there, the face of an ox.

535) The holy Shechina has contentment from the spirits of the righteous who rise to her for MAN, and she approaches to accept the spirit of the righteous and enjoys him because that spirit extended from her. Likewise, those armies that spread from the face of an ox enjoy from the side of their foundation, the face of an ox. They enjoy that clothing, the offering, which approaches their foundation. It is so because the spirit of the offering is from the clothing of their spirit, and this is why the enjoy them.

536) A spirit spreads to the fowls from the face of an eagle. An eagle is on two sides: right and left, since an eagle is Tifferet, the middle line, which includes right and left, as it is written, “And a fowls will fly,” indicating two spirits. For this reason, the offering of a fowl spreads and descends from the right and from the left. It is so because an offering of a beast is only from the face of an ox, left, while an offering of a fowl is from the face of an eagle, which includes both lines.

537) From the whole of the pure side in the fowls, only doves and turtledoves are offered, since they are loyal to their mates more than all other birds. They are pursued and do not pursue, and they are loyal to each other, the female to her mate. This is why the offering is from them. These holy spirits descend and approach, and enjoy their foundation and essence.

538) How does the little bit that ascends from the dove or the turtledove expand to several sides and armies of above, which are immeasurable? Or also what goes up from a single beast? Indeed, when one fine candle burns, the whole world is filled with light by it. A thin tree lights a big tree, and so is man’s raising of MAN: nourishing all the upper worlds.

539) Thus far we have explained the offering from the two engraved sides of the throne, from the face of an ox to a beast, and from the face of an eagle to the fowls. Now we should ask, “But four shapes are engraved in the throne, so why is there no offering from the other forms?” Indeed, there is an offering from all of them, since when the offering is complete, the lion engraved in the throne comes down, enters the fire, eats, and takes pleasure from there.

As for the man who is engraved in the throne, man is the heart of everything, he offers there before a person—who is Malchut—his spirit and soul, and the upper man enjoys the lower

man. Thus, each kind approaches its kind and truly enjoys of its own, from its own foundation.

540) The lion has no foundation below, in the offering. The face of an ox has a foundation below, in the beasts. The face of an eagle has a foundation below, in the fowl. The face of a man has a foundation below, in the spirit and soul of the sacrificing person. But the lion has no foundation below at all.

The lion is included in everyone because he is to the right, Hesed, and Hesed includes everyone. For this reason, he eats into everyone, who are below him. All the others—ox, eagle, and man—do not eat of his kind because he is higher than them. Thus, all four shapes engraved in the throne approach the offering, which is why it is a complete offering. And when they enjoy their core and foundation, a spirit descends to light upper candles, meaning that a Zivug of ZA and Malchut takes place.

541) Priests, Levites, and Israelites give the foundation and core to the upper degrees, from which they extend. Each degree gives to its foundation above. First, in the four shapes of the throne, each kind corresponds to its kind, and first, a kind approaches its kind. The face of an ox, all the faces, armies, and camps that spread to kinds approach their core and foundation: the face of an ox, the face of an eagle, the face of a lion, and the face of the offering man, whose spirit and soul approach the upper Adam, Malchut.

542) The priest who unifies the holy name on the offering approaches the high priest, Hesed de ZA, the one who enters the house of the Holy of Holies, Yesod of Malchut, who approaches her and lights the candles of Malchut with his corrections in illumination of the face, opposite the priest of below who offers the offering.

The Levites play joyfully at the time of the offering of the offering. Their side, Gevura de ZA, is happy and welcoming. Israel, who are making the offering, are standing over the offering in a prayer because the prayer was on all the offering, and the holy, hidden Ysrael Saba awakens to them and is welcoming.

543) Each kind approaches its kind, and everything follows its foundation above. The lower degrees awaken upper degrees, everyone awakens, and the degrees engraved in the throne, the four animals, awaken to the degrees in the earth, which are their foundation: the face of an ox to the beasts; the face of an eagle to the fowls, and those high and hidden degrees. All of them awaken and approach the feast of the offering and are refined.

However, not one of them is permitted to eat—neither the upper degrees, nor the lower degrees—and take any pleasure, nor stretch out a hand to the offering until the high king, ZA, eats and enjoys, and permits them.

544) Once he has permitted them, each and every one enjoys and eats, as it is written, “I have gathered my myrrh with my perfume.” These are the upper degrees of ZA. “My myrrh with my perfume,” properly eating and enjoying, and this is the unification of the right arm, Hesed, with the left thigh, Hod.

“I ate my honeycomb with my honey” is Jacob in Rachel, the unification of Tifferet with Malchut. It is proper eating, since only here is eating written. “I drank my wine with my milk” is the unification of the left arm with the right thigh, Gevura in Netzah.

These are all the upper degrees from which the holy king enjoys first. Thus far the food of the high king first.

There are three kinds of unifications of Hochma and Hassadim: unification of the smell, unification of eating, and unification of drinking. Unification of the smell is in the Rosh [head], in the Hotem [nose], and it is essentially Hochma. However, because it is illumination of Hochma in the left, it is received only from below upward, which is NHY de Rosh. Hence, the smell, the left in it, Hod, dresses in the light of Hesed de Guf, as it is written, “My myrrh with my perfume.” This unification is the right arm with the left thigh, Hesed de Guf with Hod de Rosh.

The unification of eating is primarily Hassadim, in the Guf. It is the inclusive unification of ZA and Malchut, as it is written, “I ate my honeycomb with my honey.” This is Jacob in Rachel, ZA with Malchut. It is proper eating, the primary Zivug of ZA and Malchut.

The unification of drinking is also in the Guf, such as eating, but it is essentially Hochma of the left, in drinking the wine, and the drinking of the milk, and the water, Hesed, as it is written, “I drank my wine with my milk.” It is a unification of the left arm with the right thigh, Gevura in Netzah, since the wine is the left of the Guf, Gevura, milk, Netzah of the Guf.

Hassadim are at a lower degree than Hochma because in the smell, Hochma is in the Rosh, and Hassadim are in Hesed de Guf. Likewise, in drinking, Hochma is in Gevura and Hassadim are in Netzah. It is so because the Hochma cannot be the principal over the Hesed, which clothes it, unless the Hesed is from a lower degree.

Therefore, the unification is Hochma in Hod de Rosh with Hesed de Guf, Hochma in Gevura de Guf with the Hesed in Netzah de Guf, since the right, Hesed, is in one degree with the left, Hochma, and is always higher and more important, as Hesed is the KH of the degree, and Hochma is Bina and TM that returned to the degree.

545) From here the king, ZA, grants permission to the four shapes engraved in the throne—and to all who spread from them—to enjoy and to eat, as it is written, “Eat, friends, drink and be drunken, O beloved.”

“Eat friends” are four shapes—lion, ox, eagle, man. “Drink and be drunken, O beloved” is what extends from them. Everyone eats, spreads, enjoys, and their faces shine, and all the worlds are in gladness. Each one, in the upper degrees and in the lower degrees, approaches his foundation, each to his corresponding Behina [discernment]: Hesed to the face of a lion, Gevura to the face of an ox, and they enjoy. This is the secret and the hiding place of the offering.

546) The students said, “If the Torah were not given on Mount Sinai, but the Creator would say, ‘Here is Rabbi Shimon to give you My Torah and My secrets,’ it would suffice the world. Woe, when you part from the world, who will light the candles of Torah? Everything will darken after that day, for until the arrival of the Messiah king, there will not be a generation as that generation that Rabbi Shimon is in it.”

547) Rabbi Shimon said about that secret: “A man must taste nothing until the high king eats.” His eating is prayer, instead of an offering. A man’s prayer is akin to above, in an offering. At first, the four shapes engraved in the throne are invited to dwell over those

creations, over the fowls and the beasts that the spirits of the four animals expand on them, who will be the offering. These are creations that the foundation of their spirit in this world is from the four animals, as it is written, “How plentiful are Your woks, O Lord.”

The four shapes in the throne, which are summoned on those offerings, expand on the creations whose spirit is worthy of an offering. This is why we say, “The Ophanim, and the holy animals,” the four animals in the throne, and all those other armies that expand from them, to which the spirit of the beasts and fowls fit for offering is connected.

548) Afterward the high priest unites the holy names, and this is the blessing, “The Lord our God, You have loved us with an everlasting love,” for love is Hesed, the quality of the priest. The unification that the priest unites, is “Hear, O Israel, the Lord our God, the Lord is one.”

Afterward the Levites awaken to play, and this is, “And it shall come to pass if you will surely listen to My commandments”; “Beware lest your heart will stray.” This portion is opposite the left, Gevura, the singing of the Levites. The singing of the Levites is from the left, to awaken the left side in this offering in a prayer instead of an offering.

Afterward there is Israel—the blessing, “True, and sound, and proper,” implying Ysrael Saba who is standing over the offering, the ten internal, upper degrees, the ten Sefirot that are on the table. They are true, and sound, and proper, and existing.

549) However, not one of them is permitted to eat or stretch out the hand toward the offering, the prayer, before the upper king, ZA, has eaten, which are the first three blessings and the last three blessings in the Eighteen Prayer, where there is the Zivug of ZA and Malchut, regarded as the eating of the king. Once he has eaten, he permits the four shapes, the four animals in the throne, and all the sides that expand from them to eat.

550) Then, man—a shape that includes all other shapes—drops and falls on his face, and gives himself and his spirit to the man above, who stands over those shapes, who includes all the shapes, so he would awaken toward him properly. He says, “To you, O Lord, I carry my soul,” to awaken other forms and all who expand from them. This is the meaning of what is said in the praise for David, “will utter,” “will sing,” “will say,” and “will speak,” related to the forms that expand from them. And everyone eats and enjoys the prayer, each according to what befits him.

551) Henceforth, a person should say the troubles of his heart, as it is written, “The Lord will answer you in the day of trouble,” like a gravid [pregnant] woman sitting in her pangs, so that everyone becomes advocates of that person. This is why it is written, “How fortunate is the people that such is its state.”

552) Rabbi Shimon was going to Tiberias. Elijah met him. He said to him, “Greetings my lord,” Rabbi Shimon replied, “What is the Creator doing in heaven?” He replied, “He is busy with offerings, and saying new words in your name; how fortunate you are. I have come to greet you, and there is a thing I would like to ask of you, to settle it for me: In the seminary of above, a question arose. There is no eating or drinking in the next world, but it is written, ‘I have come to My garden, My sister, My bride,’ ‘I have gathered my myrrh with my perfume; I ate my honeycomb with my honey.’ Can it be that one in whom there is no eating or drinking will say, ‘I have gathered my myrrh with my perfume; I ate my honeycomb with my honey’?”

553) Rabbi Shimon replied, “And the Creator, what did He reply to them?” He said to him: “The Creator said, ‘But Rabbi Shimon will tell,’ and so I have come to ask of you.”

Rabbi Shimon said, “How fond is the Creator of the Assembly of Israel. Because of the love He has for her, He has changed His works from His usual works. Although He does not eat or drink, for His love for her, He ate and drank. For because He came to her, He did as she wished.”

A bride who enters the Huppah [wedding canopy] and wants to eat, the rule is that her groom will eat with her, even if his conduct is not to do so, as it is written, “I have come to My garden, My sister, My bride.” And because I have come to her to go with her to the Huppah, “I have eaten my honeycomb with my honey; I drank my wine with my milk.”

554) We learn from David, who summoned the Creator and changed His works from the usual conduct of the Creator, and the Creator accepted it and did as he wished. It was so because he summoned the king and queen with him, as it is written, “Arise, O Lord, to Your resting place, You and the ark of Your strength,” which are the king and queen together. In order to not separate them, he changed the Kelim and changed the king’s works.

555) It is written, “Your priests will wear righteousness and your pious ones will sing for David.” It should have said, “Your Levites will wear righteousness,” since Tzedek [righteousness/justice] is from the side of the Levites, for Malchut from the left is called Tzedek, and left is the Levites. It should have said, “Your Levites will sing,” for singing and chanting are from the side of the Levites, from the left. But David changed and said, “Your priests and Your pious ones,” who are from the right side.

556) The Creator told him: “David, this is not My way.” David said, “For the sake of David Your servant, do not turn away the face of Your Messiah. The correction that I have corrected, do not change it.” The Creator replied to him: “David, because you have summoned Me, I should do as you wish, and not as I wish.” We learn from that the custom that when one summons another, the one who arrives at the other’s should do his wish, even if this is not his usual way.

557) Such is the text, “And he took from the stones of the place.” When the groom comes to the bride—since Jacob is Tifferet and a place is Malchut, and Tifferet and Malchut are groom and bride—although he is used to laying only on pillows and featherbeds, and she gave him stones to lay on, he will accept everything willingly. It is written about it, “And he laid down in that place,” on those stones, although this was not his custom.

558) Here, too, “I ate my honeycomb with my honey.” Although this was not His custom, He did it for the love of the bride. And yet, it is only in the bride’s home, and not elsewhere. In His own place, He neither eats nor drinks. In her place, He eats and drinks, as it is written, I have come to My garden,” the Garden of Eden is the place of Malchut. Likewise, the angels that the Creator sent to Abraham did not eat or drink in their place, but for Abraham they ate and drank.

Elijah told him: “Rabbi, as you live, the Creator wished to say this matter, but in order to not to make the Assembly of Israel indebted, He raised the matter to you. How fortunate are you in the world that your Master is praised by you above. It is written about you, ‘A righteous rules over the fear of God.’”

ZA is always adhered above, in Bina, in the next world, and there is no eating or drinking in him, since eating and drinking are Mochin de Hochma clothed in Hassadim. It is known that Hochma appears only in Malchut, and not in any other Sefira above her. It follows that there are eating and drinking only in Malchut.

Although He does not usually eat or drink, since Mochin de Hochma do not appear in ZA, but only Hassadim, still, for her love, He ate and drank. Because He came to her, He did as she wished. Because He came and united with Malchut, ZA was also included in Mochin of eating and drinking like Malchut.

And yet, it is only in the bride’s house, and not elsewhere, since there is no disclosure of Hochma in another place outside of hers. In the place of ZA, the Mochin of eating and drinking are not revealed.

559) An offering has smoke, smell, fragrance. Smoke are the angry ones, as it is written, “For then the anger of the Lord ... will emit smoke.” The angry ones enjoy the smoke. Smoke means anger in the nose. Smell are the ones called “apples,” as it is written, “And the smell of your breath as apples.”

560) It is written, “The one lamb you shall offer in the morning.” In the morning is the morning of Abraham, the light of Hesed, as it is written, “And Abraham rose early in the morning.” How do we know that that morning is Abraham’s? It is written, “The morning light arose.” “The morning” is written with the “the,” for it is the first light that the Creator created in the work of creation. This is why it is written, “You shall offer in the morning,” meaning in that certain morning, for that offering was offered opposite Abraham’s morning.

The offering of the twilight corresponds to Isaac, and is offered corresponding to the evening of Isaac, the light of Gevura, judgment, as it is written, “And Isaac went out to stroll in the field toward evening,” Isaac’s evening.

561) It is a Mitzva to make an offering each day and make an additional offering on the Sabbath, then establish the bread offering, and the frankincense, and the additional offering on beginnings of months. Each day we must send a gift to the king, ZA, through the queen. And if she is in her husband’s domain, in a Zivug of Gadlut with ZA, we must give an addition, the addition [Musaf] on the Sabbath and on new moons, and the addition on all the good days.

562) Malchut is the private domain of ZA. And the middle pillar, ZA, is the husband of that domain. Jacob established the evening prayer. His degree is that of the middle pillar, ZA. This is why the evening prayer is optional, for the prayer, Malchut is in her husband’s domain. Although in the exile, which is similar to a night—the time of the evening prayer, where SAM and the serpent, and all his great appointees rule—and the Shechina descends into exile with Israel, she is still in her husband’s domain. It is written about it, “I am the Lord, it is My name, and I will not give My glory to another.”

563) This is why it is written, “And he came upon a place” [Pegia means “coming” as well as “hurting”]. There is no hurting, but rather conciliation and appeasement. The Assembly of Israel appeased ZA so he would not move from her, since the Creator, ZA, is the place of the world. The world is the Shechina, since the translation [into Aramaic] of Olam [world] is Alma, meaning Ulema, Haalmah [the maiden]. Malchut is the maiden. It is written, “And he slept there,” meaning that ZA appeased her to stay there in the exile with the Shechina.

“And he came upon a place” means that Jacob appeased Malchut. But we should also interpret that Malchut appeased Jacob, ZA, so he would not move from her in exile. And because each night she is regarded as exile, in her husband’s domain, they established the evening prayer as optional, since a prayer is Malchut, evening is exile, and then, too, Malchut is in her husband’s domain.

Another interpretation to the evening prayer being optional, that it is not mandatory to pray, is that straw is food for material beasts, all the more so. It is easy to understand for one who is corporeal, material, and not to one who has an intellect.

564) This is why the rest of the prayers are mandatory because they are obliged to support Malchut with the righteous one who lives forever, Yesod. We learn about it, “Anyone who attaches redemption to prayer is not harmed throughout that day.” Redemption is Yesod; prayer is Malchut. It is supported on Yesod in the right arm, Hesed, as it is written, “As the Lord lives, lie down until morning,” until Hesed, called “morning,” illuminates.

565) When it is time for the afternoon prayer, it is written, “In the evening she came,” meaning the unification at twilight. It is also written, “And the dove came to him toward evening,” since the dove is Malchut. It is written, “It is a present sent to my lord, to Esau,” in the exile of Esau, since evening is exile. “And behold, he also is behind us,” meaning that ZA is coming after us to redeem us from that exile.

“To my lord” is the Lord of all the earth, a righteous, Yesod, because from there, from the Zivug of afternoon at twilight, it is written about the righteous Joseph, “His firstborn ox, majesty is his,” since the unification of the present is from the dominion of the left, the evening.

And because it is a present sent to my lord,” to Yesod, Joseph, Joseph, too, became the firstborn of the ox, the left line, for the Messiah son of Ephraim was destined to come from him. The Messiah son of David is right, and the Messiah son of Ephraim is left. It is written about the Messiah son of Ephraim, “And lo, my sheaf rose up and also stood erect; and behold, your sheaves gathered around and bowed down to my sheaf.” It is so because the Messiah son of Ephraim is called Elem [muteness] in the exile [Elem and Alumah (sheaf) have the same root]. It was said about a righteous, “All who kneel, kneel is ‘Blessed.’” This is why it is written in regard to him, “and bowed down to my sheaf,” which is the Messiah.

566) “And Moses took the bones of Joseph” because Moses is Tifferet, Guf, and Joseph is Yesod, covenant, and Guf and covenant are one, as it is written, “And lo, my sheaf rose up and also stood erect.” Malchut is called God in exile, for such is the prayer in standing, and the prayer is Malchut. All who stand upright, stand upright in the name, Tifferet, Moses. This is why it is written about Moses, “My sheaf rose up,” and about the righteous, “All who kneel, kneels in ‘Blessed,’” as it is written, “And bowed down to my sheaf.” From the side of Tifferet, rising is for Malchut; and from the side of Yesod, bowing is to Malchut.

Moses is gripped on the right and on the left, in Guf and in covenant, Tifferet and Yesod. Tifferet leans to the right, and Yesod leans to the left. Afterward, Bina rises over them to open in her fifty gates of freedom for Israel, to extend the great Mochin of freedom and keep the verse, “As in the days when you came forth from the land of Egypt, I will show him wonders.” For this reason, the morning prayer is mandatory and the evening prayer is optional.

The prayer is Malchut. In the evening, in exile, she is in her husband’s domain. However, it is not mandatory to extend to her Hassadim, since it is impossible to extend Hassadim in exile because the light of Hassadim is extended only in the day, which is redemption. But the morning prayer, which is during the day, it is mandatory to extend to her Hassadim through the Yesod because then is the time of Hassadim.

567) In the evening prayer, Malchut is the blessing, “Lay us down,” when she lays in the arms of the king in exile, when she does not have rising but she lays. The night is exile. When the morning, redemption, comes, it is the festival of Passover, right, Hesed de ZA, who grips her on the right, imparting her with Hassadim. But concerning the left arm of ZA, Isaac, Tishrey, it is written about it, “And it came to pass, before he was done speaking, that, behold, Rebecca came out,” of the exile.

The redemption comes from the correction of the left side, Isaac. In order for Malchut to not come out of the exile, from the side of judgment, since the left is judgment, hence Jacob, ZA, folded his hands and gave an ox, left, in the right, Hesed, and placed a lion, right, in the left, judgment.

This is why it is written, “The address of the Lord to my Lord: ‘Sit at My right.’” This is a righteous, Yesod, corresponding to the Messiah son of Joseph, judgment. He told him, “Sit at My right,” which is the arm of Abraham, Hesed, at the time of the exile of Ishmael. Because Jacob folded his hands, he said, “To my Lord,” which is the left of Yesod, the Messiah son of Ephraim, judgment, to sit in the right, Hesed, “until I make Your enemies a footstool for Your feet.”

An Added Nefesh, Added Ruach, and Added Neshama568) At that time an added spirit will awaken over Israel, as it is written, “I will pour out My spirit upon all flesh,” and there will be rest to Israel from the nations of the world, as it is written, “and had rest from their enemies.” It will be as on Sabbath, when an additional Nefesh [soul] is added to a person on Sabbath, and in it he has rest. If we have rest, an additional Nefesh, which is a female, we will have even more rest in Ruach [spirit], which is a male.

569) An added Nefesh on Sabbath to all of Israel together is one—Keter. But to each according to one’s deeds, according to one’s degree. Whenever all of Israel repent together, all are accepted, as it is written, “As the Lord our God is whenever we call upon Him.” It is so because the name HaVaYaH is crowned with his Keter, the upper Keter, on the whole of Israel together. This is the added Neshama [also translated as “soul”] of all of Israel together on Sabbath and on good days.

This is why it was established that we end the blessing each day with the name HaVaYaH, which seals all the blessings of the prayer. But we do not say the addition without illumination of Keter, since Keter of the name HaVaYaH does not illuminate each day. This is why we seal with HaVaYaH, ZA, and we do not say an addition, which is Keter de ZA. It was established to say on the addition: “They will give You a crown, the Lord our God,” for on Sabbath Keter de ZA illuminates. This is why we say the additional part, and that Keter de ZA is the added Neshama, which illuminates to the whole of Israel tomorrow.

570) To anyone from Israel, the added Nefesh descends in this manner, according to one’s degree. If he is a Hassid [at the degree of Hesed], he is given an added Nefesh from the quality of Hesed, according to his degree. If he is a sin fearing Gibor [mighty/strong], he is given an added Nefesh from the quality of Gevura. If he is a whole man, he is given an added Nefesh from the quality of truth.

The added Nefesh is Malchut, consisting of ten Sefirot. Hence, a person receives from a Sefira in Malchut according to one’s quality. If he is a president in Israel, a sage, or understands about wisdom or about the Torah, of which it is written, “to understand allegories and figures of speech,” or about Prophets, or Writings [Hagiographa], he is given an added Nefesh accordingly. It is called Keter Malchut [a crown of kingship], if he is a president in Israel.

571) If he is wise, as we learn, “Who is wise? He who makes every person wise,” and as it is written, “You have made them all in wisdom,” he is given an added Nefesh from there. And if he understands how to conclude one thing from another in the Torah, he is given an added Nefesh from Bina. If he is wise in Prophets and Writings, he is given an added Nefesh from NH, and if he is a complete righteous, keeping the token of the covenant, the token of the Sabbath, the token of good days, the token of the Tefillin, he is given an added Nefesh from a righteous, Yesod. And in any place where one receives an added Nefesh, it is from Malchut. If it is said that he is Yesod, he is Yesod in Malchut, and likewise in the rest of the Sefirot.

572) If he is a person who has all those qualities, he is tantamount to all of Israel together. He is given a crown with the name HaVaYaH, as it is written, “As the Lord our God is whenever we call upon Him,” there is none who is as holy as the Lord [HaVaYaH]. The Chaf that precedes the HaVaYaH [in Hebrew] is Keter de ZA, an added Neshama from the male world, Tifferet, and not as the added Nefesh of the individual, who is only from the Sefirot de Malchut. He is a king crowned in the high Keter from Bina, in which he will be king in his Shechina, which is an added Nefesh.

Keter is an added Neshama, received from HaVaYaH, Ruach, of which it is written, “I will pour out My spirit upon all flesh.” And the spirit of HaVaYaH includes ten Sefirot from above downward: Hod is Hochma, Hey is Bina, Vav is six Sefirot from Hesed to Yesod, Hey is Malchut, and Chaf from “As [Chaf] the Lord [HaVaYaH] our God” is Keter on the Rosh of HaVaYaH. This is a Neshama that is added on the Sabbath day to all of Israel together, or to an individual in whom there are all ten qualities in Malchut.

573) Because the Cause of Causes is inscrutable and covered with this Keter, and on Sabbaths and good days the Keter expands in the name HaVaYaH, at that time there is no governance to SAM and the serpent, or to all his appointees. There is also no governance to Hell, who is the evil female of SAM, nor to his camps, for they all hide from the king’s camps. It is as the idol worshipping nations of the world will hide when the Messiah is revealed, as it is written, “And they will go into caves in the rocks,” “and in the ravines in the rocks.”

574) Moses is tantamount to the whole of Israel, filled with all the good qualities. In him there is that of which it is written, “There is none as holy as the Lord our God,” with the Chaf that precedes the HaVaYaH [Lord], implying Keter of HaVaYaH. Moses is the Keter of everyone from Israel because there is no one to be Keter over him—no president, or sage, or one who understands, no Hassid, no mighty one, no whole one, or a prophet, no righteous,

nor a king, which are the ten Sefirot of Malchut from which each one of Israel takes. He is of the form of the Creator, ZA, the male world, the son in the form of his father.

Moses is the son of ZA, as are Israel in general. It is written about them, “You are the children of the Lord your God.” Moses, complement the commandment of your Master, for there is no Mitzva from among your Mitzvot that the Creator and His Shechina will not be crowned in above and below in the upper Keter, in each and every quality.

575) Moses said to all the friends and to Rabbi Shimon, “I praise you according to your generosity, for you are generous, children of the generous, who are Abraham, Isaac, and Jacob. No one can praise you but the Master of the world, for even the whole Torah, up to Ein Sof, is dependent on you, as it is written, ‘Its measure is longer than the earth And broader than the sea.’ Such is your praise. But may it be in you as it was in me, that I was happy with the glory of my brother Aaron, the heart that rejoiced at the greatness of his brother will wear Urim and Tumim [ornaments of the High Priest].”

576) Any Musaf [additional section in the prayer] in which Keter is said is known from Keter de ZA, in which it is written, “There is none so holy as the Lord.” In all the prayers of Israel, their scent is as the scent of myrrh and frankincense, and any hawker’s powder. This is on the other days. But on Sabbaths and good days, when Keter de ZA illuminates, the prayer is more important to the Creator than any perfume.

All the perfumes and scents are illumination of Hochma of the left. The Keter that illuminates on Sabbaths and on good days is light of Hassadim. But it is far more important than the perfumes that illuminate on the rest of the days, which are illumination of Hochma.

577) Because on good days the prayers are higher and more important than any hawker’s powder, as it is written about hawker’s powders, “And a man strove with him,” for SAM struggles with a flawed prayer, to fight and slander with it in that same flaw of the transgression in the prayer. In the dust of the prayer he rises and slanders, and it ascends up to heaven.

Evening Prayer578) There are two kinds of dust: Jacob’s dust, his war, to speak in favor of the prayers in several camps of merits, which are regiments and camps that assemble with him to speak in favor of the prayer. And there is the dust from the degree of SAM, rising by several camps of sin, to complain about the prayer.

The evening prayer is called “Jacob’s ladder.” It is written about it, “And behold, angels of God ascending and descending on it.” These are the prayers rising when they are sins, and merits descend in their stead. It is so because the camps of Jacob’s advocates prevailed over the camps of SAM’s prosecutors, and they rise when they are merits, and sins descend in their stead, since the camps of SAM’s prosecutors overcame them, and these camps degrade them in several wars.

579) The advocates are ones with shields in the war of Torah, until that war is heard by the great mountains, Abraham, Isaac, and Jacob, as it is written, “Hear, O mountains, the Lord's wrangle.” It is a wrangle of Torah, the wrangle of advocates and prosecutors over man’s Torah and prayer.

That war of the evening prayer lasts until dawn, since the time of the evening prayer is through the whole night. However, the sages limited it and determined it to be until midnight.

580) Because the time of the evening prayer is until dawn, it is written, “And a man strove with him until dawn.” Dawn is the evening prayer, the Shechina, whose measure is until Abraham’s morning, four hours. And it is written, “And Abraham arose early in the morning,” in the beginning of the first hour at the end of the dawn, in Jacob’s Netzah, where it is as is written, “For the leader on the morning star,” to avenge SAM for having touched Jacob’s left thigh, Hod. It is written about it, “He has made me desolate, pain-struck all day long.” Davah [pain-struck] has the letters of Hod [in Hebrew]. From the side of Hod, the fifth millennium, the Temple remained desolate and dry.

Malchut clothes ZA from the Chazeh and below. She takes the four Sefirot NHYM de ZA. The right line of Malchut, Hochma-Hesed-Netzah is made of Netzah de ZA. The left line of Malchut—Bina, Gevura, and Hod—is made of Hod de ZA, and the middle line of Malchut—Daat, Tifferet, Yesod—is made of Yesod and Malchut de ZA.

Malchut is called the “evening prayer,” and “dawn.” It indicates judgments that come from the black color [Shahar (dawn) is similar to Shahor (black)]. Its measure is through Abraham’s morning, four hours, for the measure of Malchut to receive Hassadim de ZA, called Abraham, is the four Sefirot NHYM de ZA from which she receives the abundance of ZA.

It is written, “And Abraham rose early in the morning,” in the beginning of the first hour after dawn, in Jacob’s Netzah, since the four hours of the morning are NHYM, so the first hour of Netzah de ZA is Jacob.

SAM’s grip is primarily in Hod, for there is his place in Malchut. It is so because HGT NH correspond to KHB TM, and Malchut is Hod. However, in Netzah, ZA, he has no grip at all, but only as a marginal matter, like a thorn growing next to a cabbage plant. When coming to pick the cabbage, the thorn is sometimes picked along with it, and thus makes it faulty.

Through Malchut’s ascent to Bina, the grip of SAM to Netzah rises too, but that ascent is not in his favor. On the contrary, from there comes his downfall because in Gadlut, when Malchut descends from Bina, GAR emerge and lower and subdue the whole of the Sitra Achra.

“And Abraham arose early in the morning,” in the beginning of the first hour at the end of the dawn, in Jacob’s Netzah, where it is as it is written, “For the leader on the morning star,” to avenge SAM for touching Jacob’s left thigh, Hod. It is so because the Sitra Achra is defeated in Netzah de ZA, once she rises and grips there. But in the left thigh, Hod, there SAM touched because there he truly has a grip. And it is written in it, “He has made me desolate, pain-struck all day long,” which has the letters of Hod, for in Hod is the essence of Malchut, whose correction is in the seventh millennium.

For this reason, the ruin takes up a little bit of the fourth millennium, Netzah, and some of the sixth millennium, Yesod. But in the fifth millennium, Hod, it is pain-struck and desolate and ruined from its beginning to its end. With respect to Hod there is no correction whatsoever before the end of correction. But in Netzah and Yesod there is some correction.

Moses and Two Messiahs, and the Bow and Malchut581) Rabbi Shimon said, “Moses, this is your Hod, in which you are desolate because of your prophecy on the left. You are as it is written, “leading to the right of Moses,” to Netzah, which is the head of the dawns, since NH are called “two dawns” because the Sitra Achra grips both of them,” and Netzah is the head of the dawns, and from his perspective, Malchut is called “a loving deer.” For this reason, David began, “For the leader on the morning star [also deer],” for those who win the wars will come in Netzah [Netzah comes from the word Nitzahon (victory)], as it is possible to win the war with the Sitra Achra only through the Sefira of Netzah.

And because NH are two dawns, we learn in the Mishnah, “from when does one read the Shema at dawn?” And it was not said, “at dawn,” but “at dawns,” two of them, referring to NH, who illuminate to Nukva in the first two hours of the morning, and who are called “dawns.”

582) Two Messiahs that come from two Malchuts will awaken to NH. The Messiah son of David corresponding to Netzah is tied in Abraham’s morning, Hesed. Since from Netzah de ZA extends Hesed to Malchut, as it is written, “In Your right hand, bliss for evermore.” Hod is tied to Gevura, for the Messiah son of Ephraim is tied to Hod. From Hod de ZA, the Gevura is drawn to Malchut. You, Moses, are in the middle because your degree, Tifferet, the middle pillar is connected to you, and the foundation that lives forever is on your degree. This is why he is the middle line between the two Messiahs, corresponding to NH, since Yesod is the middle line of NH.

Hochma is on the right; one who wishes to grow wise will go south. Bina is to the left; one who wishes to grow rich will go north. It follows that Hochma, Hesed, Netzah on the right, the Messiah son of David receives from Netzah de ZA. Messiah son of Ephraim receives Bina, Gevura, and Hod from Hod de ZA. Moses is in the middle of them, illuminating for them Daat, Tifferet, Yesod, which unites the two Messiahs with each other.

583) Malchut is a rainbow with you, since Malchut receives from Moses the three colors of the rainbow, three lines. The rainbow is the clothing of the Shechina, and the clothing of the righteous, Yesod, called “the covenant of the rainbow.” It is a token of the Sabbath, the token of a good day, the token of Tefillin, the token of the circumcision. The Creator said, “He who is not inscribed in this token will not enter this mirror, in this room,” in Malchut.

Malchut is the staff. That is, the middle pillar, ZA, leans with her toward Hesed, the right line [Mateh means both “staff” and “leaning”]. It is for the complete righteous, to give them merits in the eighteen blessings of the prayer. And it leans toward fault, the left line, toward wicked, to judge them with Gevura, for judgment, according to their deeds. With the middle line he is patient toward intermediate. This is the Shin, in which there are three heads, corresponding to those three lines [ ].

584) The three colors of the rainbow are white, red, and green, three lines. They are the token of the covenant, Yesod. The rainbow herself is an only daughter, the Sabbath queen, Malchut, who receives the three colors of the rainbow from Yesod. Malchut has six degrees under her governance: HGT NHY of Matat. These are the six workdays included in Matat. It is written about them, “Six days shall you work your works.” But the only daughter, Malchut de ZA, is a Sabbath to HaVaYaH; one who performs work in her will be put to death.

585) HaVaYaH is read with the letter Hey, which complements the name HaVaYaH. ZA is Yod-Hey-Vav, and the bottom Hey is Malchut. To the right of Yod-Hey-Vav, the Hey is his perfection. Thus, on each side of VAK de ZA, the letter Hey is his perfection.

There are six combinations of Yod-Hey-Vav in VAK de ZA: Yod-Hey-Vav Hey-Vav-Yod Vav-Yod-Hey Yod-Vav-Hey Hey-Yod-Vav Vav-Hey-Yod, which are eighteen letters included in the righteous one who lives forever, Yesod. Malchut is a quarter of a hin on each side, meaning that Malchut is the fourth letter, the bottom Hey in any combination of the six combinations. This is why she is called “a quarter of a hin,” since she is the fourth letter. The hin is because she is the letter Hey.

586) Malchut is the letter Hey with a filling of Aleph [Hey-Aleph], with respect to the explicit name, Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav. Yod-Vav-Dalet is in Hesed, Hey-Aleph is in Gevura, Vav-Aleph-Vav is in Tifferet. The last Hey [Hey-Aleph] is in Malchut. When that Tet-Lamed [39] governs, Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav, which is Tet-Lamed in Gematria (39), the sages forbade four works minus one. They are called the patriarch works, since they correspond to the patriarchs who govern them. That is, HGT are called patriarchs, since Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav are HGT, which are thirty-nine in Gematria, forty minus one.

587) By these forty-minus-one works that are customary on weekdays, ten smites have smitten Adam, and ten to Eve, ten to the serpent, and nine to the earth, thirty-nine curses. And because the thirty-nine, Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav, govern on Sabbath, which is Hey-Aleph, they are not smitten on Sabbath, since that thirty-nine is not as the weekdays’ thirty-nine, from the side of the servant, Matat. Also, forty works minus one are the sowing and plowing, etc.

588) The Shechina is called “the land of the Creator,” as it is written, “The earth is My footstool.” From the side of Hesed, the Shechina is called “water.” From the side of Gevura she is called “fire.” From the side of the middle pillar, Tifferet, she is called “air,” and she herself is called “earth,” a land for everyone, receiving everyone.

589) And because the added Neshama spreads in the Shechina, which is the Sabbath queen, of which it is written, “And His kingdom rules over all,” from there she is Malchut, whose governance is on the earth and on the trees and seeds. And because her offspring are in the tree of life, ZA, which is the added Neshama on Sabbath, there is rest for the earth, the Shechina.

Because on Sabbath, Malchut mates with the tree of life, ZA, she has rest, since all the Klipot surrender due to the illumination of that Zivug, and there is no governance in all the worlds except her governance.

590) And because the upper Shechina, Bina, spreads in the earth, Malchut, and it is written in Malchut, “an unblemished red heifer in which there is no defect and on which a yoke has never been placed.” It is forbidden to plow on Sabbath with an ox, as it is written, “They who plow, plowed upon my back,” the judgments of the left. This is why it is written about Malchut, “On which a yoke has never been placed.”

The lower Shechina, Malchut, is a red heifer from the side of Gevura. She is unblemished from the side of Hesed, Abraham, of whom it is written, “walk before Me and be whole.” Hesed is whole [unblemished]. She is unblemished with respect to the middle pillar, Tifferet.

Also, “on which a yoke has never been placed” relates to the upper Shechina, Bina, freedom, for where she rules, the foreigner who draws near will be put to death, as there is no permission to the Sitra Achra to rule, not Satan, not a saboteur, and not the angel of death, who are from the side of Hell.

591) For this reason, on weekdays, Israel say, “But He, being full of compassion, forgives iniquity, and does not destroy, and many a time does He turn His anger away.” It is so because on weekdays, the lower Shechina dresses in those Klipot of death and judgment, and on Sabbath she strips them off.

It is so because the tree of life, Ben [son of] Yod-Hey, has the Mochin of Yod-Hey, HB, he is Yod-Hey-Vav because ZA is Vav and has Mochin of Yod-Hey. On Sabbath, he connects with the Hey, Malchut, and at that time there is rest with the Hey and with everything below her. For this reason there is no need to say about her, “And He is merciful.” Below her are Israel, and wherever Israel are present, there is keeping and rest.

592) This is why it is forbidden to plow in the land and dig in it, since the earth implies Malchut, and it is as though one flaws the holy land, the Shechina. It is forbidden to use tools of the earth on Sabbath, or even move a rock, and not simply a tool, so they will have rest thanks to the Shechina, who is called “stone,” as it is written, “And that stone, which I have set up as a pillar,” in a prayer. It is called a “pillar” because it is endurance for Israel, for because of it there is persistence to Israel in the world. It is written about her, “From there is the Shepherd, the Stone of Israel,” “on one stone are seven eyes,” and “The stone which the builders loathed.”

593) This is why it is written, “And the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant.” They must keep it in their abodes, for LeDorotam [throughout their generations] is as Diratam [their abode], so they do not go out from the singular authority to the public authority.

This is what the authors of the Mishnah explained—the exits of the Sabbath are two, which are four: they are taking out from one authority to another authority, and letting in is also regarded as letting out. And SAM and the serpent should be kept from entering the abode of the Shechina, which is the singular authority. The public authority is a profaned woman, a maidservant, a harlot, menstruation, a gentile, who are the authority of SAM and the serpent, and seventy appointees of the nations.

I Have Gathered My Myrrh with My Perfume; Drink and Be Drunken, O Beloved

594) “I have gathered my myrrh with my perfume” is the right arm in the left thigh. “I ate my honeycomb with my honey” is Jacob in Rachel. “I drank my wine with my milk” is the left arm in the right thigh. The right arm in the left thigh is Hesed with Hod. Jacob in Rachel is the middle pillar, Tifferet with Malchut. The left arm in the right thigh is Gevura in Netzah.

595) Why did he change his qualities so? Because David said, “Your priests will wear righteousness and your pious ones will sing.” It should have said, “And your Levites.” The Creator said, “It is not My way to change My qualities, but after You have invited me, I must do your wish.” It follows that even when a landlord invites the king, he should do his will. This is why, “anything that the landlord tells you, do, except for ‘Leave!’” It is written, “I the

Lord do not change.” In all the offerings, it is written, “For the Lord,” in whom there is no change. And how can it be that He will change the degrees of His name in an offering?

596) However, “I have gathered my myrrh” is the blessing, “Maker of Light.” “...with my perfume” is “Everlasting Love.” “I ate my honeycomb” is “Hear O Israel.” “With my honey” is “Blessed be the name of the glory of His kingdom forever and ever.” “I drank my wine” is “And it shall come to pass that if you surely hear,” until “And said.” “With my milk” is from “And said,” until “truth.” “Eat, friends” are the first three blessings and the last three blessings of the Eighteen Prayer. “Drink and be drunken, O beloved” is the rest of the blessings in the prayer.

597) The offering is bulls, sheep, male goats, and female goats, which are four faces of the face of an ox. The face of an eagle is two turtledoves or two young pigeons. A lion is Hesed, descending to the ox, left, Gevura, so as to connect to Hesed in Gevura so they mingle with one another. Adam, Malchut, descends to the eagle, Tifferet, Jacob, so Tifferet and Malchut mate with each other.

For this reason, Jacob’s beauty was the beauty of Adam HaRishon. And who caused the ascent, that he should be called Israel? It was the Creator, as it is written, “Your name shall no longer be said, Jacob, but rather Israel will be your name,” so that Israel will be the principal spreading among them.

ZA is primarily Hassadim, and Malchut is primarily Hochma. When ZA mates with Malchut, ZA mingles with Hochma, as well. The illumination of Hochma is called “beauty.” For this reason, Jacob’s beauty was the beauty of Adam HaRishon. The Hochma of Jacob, ZA, came from Malchut, Adam HaRishon, and this is the face of a man [Adam].

However, when the Zivug is in the great ZON, at which time ZA is called Israel, there is no disclosure of Hochma de Malchut, but rather the Hassadim of ZA govern both, in him and in Malchut. In the Zivug of Israel, ZA is the great one, with Malchut, and at that time Israel, Hassadim, are the principal that governs, to expand among them, and there is no disclosure to Hochma de Malchut.

598) It is written, “the tenth of an ephah of semolina for a meal-offering.” The tenth of an ephah corresponds to the Assembly of Israel, the tenth degree, Malchut. She must be placed between two arms, HG de ZA, so she is included with Hochma of the left, and Hassadim of the right. At that time she is semolina bread and she is bread. And because Malchut is bread, no appointee has been appointed in the world over bread from the five species, and He did not place an appointee over them but the Creator alone.

599) For this reason, one who slights bread and throws it to the ground, poverty chases him. And one appointee was appointed over it, who chases him in order to give him poverty, and he will not leave the world until he becomes needy of people. It is written about him, “He wanders about for bread; 'Where is it?’” He wanders, and he will walk shaken and exiled from place to place in search of bread, Where is it? And there is no one to look at him.

One Who Slights Breadcrumbs600) One who slights bread crumbs and throws them where he should not, and much less one who slights crumbs of the brain, which are drops of semen, and throws them on the ground, as it is written about them, “For all flesh had corrupted their way upon the earth,” or throws

them in menstruation, in a daughter of a foreign god, in a maidservant or a harlot, and much less one who slights the breadcrumbs of the Torah, which are the secrets in the tips of the letters, and the crowns of the letters that we learn about, “all who uses Keter passes away.”

601) It is even more so with one who gives the secrets of the Torah, the secrets of the Kabbalah, and the secrets of the work of creation or the secrets of the letters of the explicit name to indecent people who are governed by the evil inclination, a harlot, of whom it is written, “For on account of a harlot a man is brought to a loaf of bread.” There is no bread but the twenty-two letters of the Torah, and there is no loaf but even one law.

602) The measure of the crumbs no smaller than an olive, and especially if they are as an egg, since the author of the Mishnah were meticulous in regard to them, “To the size of an olive and to the size of an egg,” to bless on them the blessing for the food.

As an Olive and As an Egg603) Aleph-Het in Ehad [“one” in the Shema reading] is nine crumbs, three to each side. And with the three from the Dalet in Ehad, they are twelve crumbs. The fourth from the Dalet in Ehad is wholeness, to complete in her a ten, and to complete the four letters HaVaYaH. Ten are ten letters Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph. The measure of the thorn of the letter Dalet from Ehad is as an olive. The measure of the Yod from HaVaYaH is as an egg.

There is no wholeness unless with Malchut. Without her it is all regarded as merely crumbs. The actual Malchut does not receive her correction until after the end of correction. In the 6,000 years, the actual Malchut is not revealed at all. This is the number twelve in every place, indicating three lines and Malchut who receives them. When they are included in one another, it follows that each of the four comprises three lines, and they number twelve.

In truth, there should have been four times four, but because Malchut who receives the three lines is hidden and is not taken into account, except for the three lines she receives, in each of the four—three lines and Malchut—there are only three lines, and Malchut is missing in each of them. She does not become revealed even in Malchut herself. This is why they are twelve.

However, there is a general illumination here from the Malchut that is mitigated in Bina, which is called a “key.” That illumination complements them as long as the actual Malchut has not been corrected. But complete wholeness of Malchut will appear at the end of correction.

The Aleph-Het in Ehad is nine crumbs, three to each side. Ehad [Aleph-Het-Dalet] in Gematria is thirteen, and Aleph-Het in Ehad indicates HGT de ZA, three lines. When they are included with one another, each of them comprises three lines, and they are nine lines. They are regarded as crumbs because there is wholeness only by their connection with the Malchut.

Thus, Aleph-Het is nine crumbs, three to each line. And with the three from Dalet in Ehad, they are twelve crumbs, since Malchut, too, who is Dalet in Ehad, comprises three lines. It follows that together they are twelve.

The fourth from the Dalet in Ehad is wholeness, to complete a ten in her. It is so because the fourth Sefira in Ehad is the actual Malchut, which does not appear from her prior to the end of correction, but only a general illumination of it appears, called “key,” completing the nine

crumbs in Ehad to be complete, and to complete the four letters HaVaYaH, complementing the four letter name, which is ZA.

Ten are ten letters Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph, where HaVaYaH filled with the letters Aleph implies ten complete Sefirot, which are completed with the Malchut. Without her they are nine crumbs.

604) She is the fourth animal, the face of a man, the wholeness of the Merkava of man, who is ZA, called “man,” HaVaYaH filled with letters Aleph, which is Adam in Gematria (45). It is the wholeness of the four faces in the face of a man, for the face of a man, Malchut, has four faces—lion, ox, eagle, man, and it is the fourth face, Malchut in Malchut. This is why it is written, “The Lord [HaVaYaH] will lift up His face to you.” But it is written, “Who will not lift up his face [be biased].” However, the Creator said, “But I have told you, ‘And you shall eat, and be satiated, and bless,’ and they were stringent about it, blessing even as much as an olive or as an egg. And how will I not have preference for them?”

605) Moses arose, lifted his face before the Creator and His Shechina, and said, “The Creator, may it be Your wish to grant us complete food, to correct toward You and toward the high queen, the next world, Bina, of whom it is written, “For kingship is the Lord’s and He rules over the nations.” And of the other queen, Malchut, it is written a second time, “And the kinship will be the Lord’s, and a perfect table was established with all the delights and all the foods.

606) “And I am inviting with you all the authors of the Mishnah, and the authors of the Bible [Old Testament], and the authors of the Talmud, and much less the authors of the secrets of Your Torah, and Your bride, Your high and holy queen, Bina, and the lower one, Malchut. And it is all by permission of the Cause of all the upper ones, the Master of all masters, the King of all kings, above and below. He is the only one, and there is none other, and there is neither a letter nor a dot that connects with Him, nor a change of colors that apply in people.

The Master of all the keys, the secrets of HaVaYot [pl. of HaVaYaH], names, and appellations, and all the hidden secrets of the wisdom, so You may open them all to us, for Your glory, the Cause of all Causes, I am pleading before You, open Your glory for us because Your glory is from my father and mother in heaven, HB, who are the AVI of ZA, called “heaven,” and the father of all Israel, ZA, and their mother, Malchut, of whom it is written, “And do not forsake your mother’s law.” And with You there is no unification of any mother in the world.

607) Authors of the Mishnah, awaken all your Neshama, Ruach, and Nefesh now and take away from you the sleep, which changes the way of the literal of this world. And I awoke you only with high secrets of the next world, where you are, and where it is written, “Behold, He ... will neither slumber nor sleep.”

Sleep comes from the left line of Bina, which illuminates without Hassadim. But in Bina, sleep neither works nor changes anything, unless when the illumination of that left line extends to Malchut. There sleep works and changes everything, meaning that the illumination of Mochin departs.

The sleep that extends from the left line to this world, to Malchut, is the Mishnah, the Peshat [Literal], meaning that they raise illumination of the Mochin. Moses awakened them to rise to

the next world, through the secrets of Torah, when he said that in the next world, Bina, it is written, “Behold, He ... will neither slumber nor sleep,” since there is no sleep there.

608) The landlord slices and the guest blesses. It is important to be meticulous about the letter Hey of Hamotzi [Who brings forth (bread from the earth)]. The two letters Hey of HaVaYaH, Bina and Malchut, correspond to the two breads, two Hallahs [Sabbath bread] of Sabbath. Yod de HaVaYaH is a slice of bread, as an egg, which is given to everyone. The landlord, who slices, is Vav de HaVaYaH. All four letters of HaVaYaH are implied here.

609) In the meantime, the grandfather of all grandfathers, upper Hochma, descended and said, “Moses, reconsider!” The bread is Vav; two loaves of bread are Hey, Hey. Vav corresponds to Jacob, ZA; Hey, Hey correspond to Leah and Rachel. This is why the bread in general is Vav, ZA, which has two Zivugim: one Zivug with Leah, his Nukva from the Chazeh and above, and another Zivug with Rachel, his Nukva from the Chazeh and below. This is why the bread is divided into two loaves.

Yod of HaVaYaH is the slice that is given to each, as much as an egg to each one. An egg is Yod de HaVaYaH, Hochma, the abundance extended by the Vav, and the two letters Hey de HaVaYaH.

610) Moses said, “In several places it was explained that Jacob, the landlord, is ZA, and Joseph is the guest, whose degree is Yesod—the one who lives forever—including eighteen blessings of the prayer. This is why it was explained about him, ‘Blessings on the head of a righteous.’ And this is why it was said, ‘The landlord,’ ZA, ‘slices, and the guest,’ Yesod, ‘blesses.’ And you are saying that ZA is the bread and not the landlord?”

The grandfather said, “It is all true. But according to my words, that ZA is bread, then who is the one slicing and dispensing the bread?”

611) Moses said, “It is you in his form.” The grandfather himself, who is Hochma, is in the form of the slicing landlord: Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph, which is forty-five in Gematria, Hochma, with the letters Chaf-Het Mem-Hey. Adam in Gematria is Mem-Hey, the upper Merkava [chariot/assembly]. His face, Hochma, is HaVaYaH filled with the letters Aleph, which is Mem-Hey in Gematria. Because of it, Vav is bread, the two loaves are Hey, Hey, and the measure of the abundance is as an olive and as an egg. This explains by what name they measure “as an olive,” meaning in a Yod. However, you do not bundle commandments. Rather, each commandment is on its own.

Just so, there are no two measures in the letter Yod, that both as an olive and as an egg will be Yod. Rather, they are two Aleph-Bet, where the big Aleph-Bet is in Bina, and the small Aleph-Bet is in Malchut. This is why there is an upper Yod and there is a small Yod. Yod of the upper one is superior, upper Hochma. Yod from ADNI is small, Hochma of the left.

These two letters Yod, one is as an olive, a small Yod is ADNI, and one is as an egg, the upper Yod of HaVaYaH, which are YAHDONHY, the combination of HaVaYaH ADNI, where the first Yod is as an egg, and the last Yod is as an olive.

In each degree, KHB TM are discerned. Likewise, KHB TM are discerned in ZA. Simple HaVaYaH of four letters is Keter. HaVaYaH filled with letters Aleph is Hochma. HaVaYaH filled with the filling of the letters Aleph is Bina. HaVaYaH filled with the letters Aleph is

Tifferet, since Hochma and Tifferet are equal. The count of HaVaYaH filled with the letters Aleph is Malchut.

Saba [grandfather (name of a Partzuf)] himself, who is Hochma, has the form of the landlord, who slices, Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph, the degree of Hochma in ZA, and not the degree of Tifferet in him. This is Adam, who is Mem-Hey in Gematria, the upper Merkava, ZA. His face, Hochma, is HaVaYaH filled with the letters Aleph, but is discerned from the Tifferet in him, which also has the same filling.

612) Now the Mem-Hey of His name and the Mem-Hey of the name of His son connect. Hochma, HaVaYaH filled with the letters Aleph, is Mem-Hey, and the son of Hochma, Tifferet, is also HaVaYaH, filled with Mem-Hey. It follows that Mem-Hey is the name of Hochma, and Mem-Hey is the name of his son, Tifferet. Saba, Hochma, connected with Moses, Tifferet.

How fortunate is one who has been rewarded with eating from this bread, Vav of HaVaYaH, of which it is written, “Come, eat of my bread.” And how fortunate is the soul of which it is written, “She will eat of her father’s bread, and no foreigner will eat of it.” It is because it is written about the Creator, “But there is one father to all of us,” and a soul that engages in Torah will eat of her father’s bread.

613) Who causes a soul to eat of her father’s bread? It is because she repented and united with the Creator as in her youth, as it is written, “And [she] returns to her father's house as in her youth.” It is as it is written, “Let him return to the days of his youth,” as a tree that was cut and has grown again at its roots. It is as one who died without sons, who reincarnates through levirate marriage and returns renewed.

614) And there is another secret: one who dies without sons will later come reincarnated and renewed as before, and this is the meaning of what is written, “A widow or divorced, and has no child and returns to her father's house as in her youth.” “A widow or divorced,” since his soul was expelled from the Garden of Eden, which is why she is called Geursha [driven out/divorced], as it is written, “And He drove out the man.” And who caused it? It was because she had no seed, that he died without children.

“And returns to her father's house as in her youth,” returning to this world and reincarnating in the youth, the son of the brother who married his wife. And once she has been rewarded with a child, “she shall eat of her father's food; but no layman shall eat of it.” It is as is written, “The wife of the deceased shall not go outside to a strange man,” for if she does not marry the brother, she will fall to a foreign man, the Sitra Achra.

615) Concerning Hillel and Shamai, Hillel is from the side of mercy, Shamai is from the side of judgment. They are HG, as the degrees of Abraham and Isaac. You are of their kind; gather here, as well as the disciples of the house of Hillel, and the house of Shamai, to the king’s feast.

616) You, who give the orders, explained that one who slices cannot eat until the participants in the meal reply, “Amen,” and the participants in the meal are not permitted to eat until the one who slices eats. When the landlord slices, and he slices for the participants in the meal, he does not give the same amount to all, for it is not the conduct of those who slice to slice equally. Sometimes they give to one as much as an egg, and to another as much as an olive. When they reply Amen for this slicing before the landlord eats, they connect two measures—

as-an-olive and as-an-egg—together, where the measure of the egg extends from Yod de HaVaYaH, and the measure of the olive extends from Yod de ADNI.

For this reason, connecting the as-an-olive and as-an-egg, YAHDONHY, is Amen, for Amen in Gematria is ninety-one, opposite the unification, YAHDONHY. But that unification does not apply to eating, but to slicing. Therefore, after these measures, as-an-olive and as-an-egg, join the unification, YAHDONHY, in saying Amen, then the landlord will eat. It is written about it, “I have gathered my myrrh with my perfume; I ate my honeycomb with my honey,” and afterward, “Eat, friends, drink and be drunken, O beloved.”

“Eat, friends,” are the participants in the meal, to be the sons, who are the participants in the meal, in the form of their father, who is the slicing landlord, upper Hochma, called Abba [father].

617) Here bread is with two loaves. Bread is Vav, and two loaves are Hey, Hey. The measure of the eating is as-an-olive and as-an-egg, the unification, YAHDONHY. What is the showbread [Lecham Panim] on the king’s table, which are the twelve Hallahs sent on the table in the Temple? Bread, ZA, has twelve faces [Panim]: four are the face of a lion, four are the face of an ox, and four are the face of an eagle. The lion, ox, and eagle are three lines, in each of which are HG TM, and four times three is twelve. They are also three times HaVaYaH: “The Lord [HaVaYaH] will bless you,” “The Lord will shine,” and “The Lord will carry.” In each HaVaYaH there are four letters. Three times four are twelve letters.

Twelve Hallahs618) How do we know that the showbread is from the king’s table? Because it is written, “This is the table that is before the Lord.” Zayin-Hey [this], in Gematria, is twelve faces. Even so, one who has must set up and arrange on the table four loaves each Sabbath meal. Multiplied by three meals they are twelve loaves, twelve faces.

619) Are they only six Hallas from the Torah, because of the double-bread [counting two loaves as one] that we need at each of the three meals, so they are six and not twelve? Indeed, we cannot mention one Vav without the other Vav, meaning Vav-Vav, as it sounds in pronunciation. This indicates the six Sefirot HGT NHY of Direct Light from above downward, and the six Sefirot HGT NHY of Reflected Light from below upward.

They correspond to six degrees in the upper throne from Chazeh de ZA and above, HGT NHY included in HGT, and six degrees of the lower throne from Chazeh de ZA and below, included in NHY.

The six of the upper throne are covered because from the Chazeh and above there is no disclosure of Hochma. And the six from the Chazeh and below are revealed, since from the Chazeh and below there is disclosure of Hochma, as it is written, “The concealed matters belong to the Lord our God, and the revealed matters are for us and for our children forever.” From Chazeh de ZA and above they are concealed, and from Chazeh de ZA and below they are revealed.

Ten Things to Do on the Sabbath Table620) Breads of Gratitude are forty Hallas, ten biscuits, ten thickened pastries, ten of leavened flour, ten of unleavened flour. Thus, they are forty, corresponding to the four letters Yod in

the four HaVaYot [pl. of HaVaYaH] in the four faces. That is, corresponding to Yod de HaVaYaH, the four faces of man, and corresponding to the Yod of HaVaYaH, the four faces of a lion, and the Yod of HaVaYaH, the four faces of an ox, and corresponding to the four faces of an eagle. This is the first correction of the king’s table, since there are ten things that a man must do on the Sabbath table.

621) The first correction on the Sabbath table is to set up the table as one who eats before the king, as it is written, “This is the table that is before the Lord.”

The second correction is washing the hands up to the spot that the sages determined: five fingers of the right hand, in which there are fourteen joints, since in each finger there are three joints, and the thumb has two joints, thus they are fourteen. The same goes for the fourteen joints in the left hand, and together they are twenty-eight joints.

These twenty-eight joints correspond to Chaf-Het [Koah (strength)] of HaVaYaH [the Lord], meaning twenty-eight letters of the first verse in the work of creation [in Hebrew]: “In the beginning God created the heaven and the earth,” in which there are twenty-eight letters. It was said about them, “And now, I pray, let the power of the Lord be great.”

622) Ten fingers imply ten utterances in the work of creation. For this reason, one who slights the washing of the hands is uprooted from the world because there are ten utterances and twenty-eight letters in them, by which the world was created.

623) The third correction is the cup of blessing, in which ten things were established: flushing, washing, decorating, wrapping, Hay [alive/living], full, receiving it [the cup] with both hands, giving it with the right hand, fixing his eyes on it, raising it a handbreadth from the ground, and dispatching it as a gift to his household.

624) A cup full of the blessing of the Lord: In Gematria, a cup [Chaf-Vav-Samech (Cos)], is Elokim (86), Bina. It is Malchut that clothes Bina. From there is the Neshama [soul], which is named after it, “cup,” as it is written, “I shall lift up the cup of salvation.” Salvations are five fingers holding the cup, opposite the five Sefirot HGT NH in the cup, which is the living God, Bina, who spreads in five Sefirot to fifty gates, which are five times ten, meaning in the letter Yod, which is ten things that sages established in the cup: living God, the five letters of Elokim, which amount to five, and ten times five is fifty gates.

625) There must be flushing and washing in the cup, flushing from without, and washing from within, so its insides is the same as its outside—the internality and externality of the cup must be equal. One who has been rewarded with a Neshama from that cup, from Bina, the Neshama must be a pure Neshama from within and from without, as it is written, “And purified it and sanctified it,” purity from within and sanctity from without.

There is no purification and sanctification of a cup from within or from without, without water. Likewise, the purity and sanctity of the soul from within and from without cannot be achieved without the Torah. For this reason, one whose insides is not as his outside will not enter the seminary because he is not from the side of the tree of life, but from the tree of knowledge of good and evil. One who lacks sanctity from without, or lacks purity from within, is mixed with good and evil.

626) A decoration mentioned in regard to the cup, we learn about it, “crowns it with disciples.” The letter Hey is the cup, Bina; he crowns with disciples, with the letter Yod, which is a crown over the letter Hey, since students enhance and extend Hochma.

We learn about the wrapping mentioned in regard to the cup that you must wrap the head and cover it because the Shechina is on its head. A wise disciple must not go four cubits bareheaded because “the whole earth is full of His glory.” It is even more so with a blessing, with mentioning the holy name, that it is forbidden to be bareheaded.

627) The reason why it is forbidden to go bareheaded is that the letter Yod from HaVaYaH, Hochma, wrapped itself in Ohr [light] and became Avir [air], since the letter Yod, Hochma, is in Avir. This is the light in which He cloaked Himself when He created the world, as it is written, “Covering Yourself with light as with a cloak.” It is as it is written, “Let there be light,” let there be air [Avir]. And before anything was formed, the HaVaYot were formed. This is why it is written, “‘Let there be light,’ and there was light,” which is a light that existed before.

Yod de HaVaYaH, Hochma, is upper AVI. Hey de HaVaYaH is Bina and YESHSUT. It is known that prior to all the correction was the correction of the mitigation of Malchut in Bina, which is the point of Holam. By that, Bina was diminished from her light of GAR, and became VAK. This is the Yod that entered the light and became Avir.

Afterward, in Gadlut, the Yod descended from the Avir, meaning when Malchut descended from Bina and the light returned to her place. This is only in Hey de HaVaYaH, YESHSUT. But in Yod de HaVaYaH, upper AVI, the Yod never exits the Avir.

Yod from HaVaYaH, Hochma, cloaked herself in light and became Avir. It is so because the Malchut in Yod de HaVaYaH, meaning upper AVI, rose into their Bina. This is the ascent of Yod to the light, which becomes Avir, VAK, called “air” [Avir] and “wind” [Ruach].

It is regarded as the light of GAR of AVI that was cloaked, covered, and vanished, as it is written, “Covering Yourself with light as with a cloak,” as though the light was covered with a gown. This is the meaning of “Let there be light,” let there be air, since the correction of the ascent of the Yod to the light is the correction of ZON and BYA so they are fit to receive light. Were Malchut not corrected mitigated in Bina, the worlds would be unfit to receive any light.

For this reason, the first correction that was said, “Let there be light,” is “Let there be air,” for the Yod to enter the light and become air. Otherwise, it would be impossible to have light in the worlds.

And before anything was formed, the HaVaYot were formed, the Yod de HaVaYaH, where that correction of the ascent of the Yod to the Avir remains. This is why it is written, “‘Let there be light,’ and there was light.” It is a light that existed before, and afterward, in Gadlut, when it is written, “and there was light,” it was not new light, but the same light that was initially diminished into Avir, then the Yod descended from the Avir, by which the light from before reappeared.

628) Hay [alive/living] was said regarding the cup of blessing. It means living from the barrel, so it is not poured with water there, the upper Shechina, Bina, the eighth Sefira in the ten Sefirot when beginning to count from below upward. This is why she is called Het [the first letter in Hay, and also eight].

It is written about her, “In wisdom shall a house be built.” It is a Havit [barrel], with the letters, Het Bayit [Bet-Yod-Tav (house)], indicating that the wine, Gevura de ZA, will extend from Bina, which is called Havit [barrel], Het Bayit [Bet-Yod-Tav (house)]. And because Bina is life, as it is written, “She is a tree of life to those who hold her,” the wine, which extends from Bina, is alive. It is the wine of Torah, for one who engages in it is called “alive.” A righteous, Yesod, is called “alive” and he lives from the barrel, whose lights extend from Bina, who is called a “barrel.”

629) There are two colors to wine: white and red. Wine, in Gematria, is seventy, which is seventy faces, thus there are seventy-two. It implies that the lights of the name AB [seventy-two] illuminate in wine. Also corresponding to the two colors of the wine there are “remember” and “keep” of the Sabbath. With the seventy words in the Kiddush [sanctification on Sabbath Eve], “And ... were completed,” they are seventy-two.

630) “Full,” which is said regarding the cup of blessing, is as it is written, “A cup full of the blessing of the Lord.” It should be filled with the wine of Torah. So a man should be whole, as it is written, “An innocent man,” which means “a whole man,” as it is written, “And Jacob came whole.” Thus, Jacob is called “whole,” and so should the soul be called, “whole.” There must not be any flaws in it, for “all that has a blemish will not approach.” Likewise, the letters Aleph-Lamed-Mem [mute] with Yod-Hey are the letters of Elokim [God], as the count of “cup,” eighty-six.

For this reason, the cup must be full, for if you reverse the word Elem [mute] you will find Maleh [full]. The word “cup,” in Gematria, is “full,” eighty-six, for it is full when there is Yod-Hey there, as it is written, “For a hand on the throne of the Lord [Koh, Yod-Hey],” for the full name is missing, lacking the Vav-Hey. ADNI in a small number is as the count of Vav-Hey.

The middle pillar is filled with both, from Yod-Hey and from Vav-Hey. For this reason there is the name Adam on it, which is the explicit name, Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph, which is Adam [man] in Gematria.

631) He receives the cup of blessing with both hands, as the Torah was in two tablets, five commandments in each tablet, corresponding to the five fingers in the right hand, and five commandments in the other tablet, corresponding to the five fingers on the left hand. It is given with the right hand, as the five in the left are included in the five in the right. This is why it is written that he brought down two stone tablets in his hand, and not in his hands. In one hand, the right one, as it is written, “On His right was a fiery law unto them.”

632) He fixes his eyes on the cup of blessing because that cup corresponds to the land of Israel, Malchut who clothes Bina, of whom it is written, “The eyes of the Lord are always on her.”

The eyes of above are the seventy Sanhedrin, and Moses and Aaron atop them are the two upper eyes, HB, the right one and the left one. They are seventy-two, as the count in wine. The seventy Sanhedrin correspond to HGT NHYM, where each of them comprises ten, and HB is atop them—Moses and Aaron. He fixes his eyes on the cup, meaning extends HB to the cup, to Malchut.

633) He raises it a handbreadth from the ground, since the letter Hey de HaVaYaH is a cup, and must be raised to the letter Yod de HaVaYaH, which is called handbreadth, in which the Hey opens in five fingers, fifty gates of Bina.

And he dispatches it as a gift to his household, so his wife, the Nefesh [soul] will be blessed. It is written about her, “But now our soul is dried away; there is nothing at all.” She is blessed and she bears fruit, as it is written, “Let the earth put forth grass.”

634) The fourth correction in the table is to have on his table words of Torah, so he will not be in it as the uneducated, as it is written, “For all the tables are full of vomit and feces.” But one who wishes to grow rich shall go north, fixing the table toward the north, where the table is to the left, judgment. For this reason, the right must be connected to it, the Torah, which was given from Hesed, mercy, the right hand of the Lord.

635) The fifth correction in the table is to prolong one’s stay on it, for the poor, to delight them with his table, so the charity will prolong his days, so he will not die prematurely. It is like the Torah, which is prolonging of days for the soul in two worlds, in this world and in the next world. Likewise, charity is prolonging of days for the body in two worlds, as it is written, “For he is your life and the length of your days.”

“For he is your life” in this world, “and the length of your days” in the next world. To the body, the next world means at the revival of the dead, that once he is resurrected at the revival of the dead, he will not die. As he will exist in the next world, he will exist in this world.

636) The sixth correction is to not be a glutton and a drunkard on the king’s table, like Esau, who said, “Stuff me,” as in stuffing, but rather by way of grinding, meaning that he will grind the food with his teeth. Likewise, one who utters words of prayer or words of Torah from his mouth should bring them out whole in the grinding, meaning to scrutinize and negotiate them, which is similar to grinding, and not by “stuffing,” when they are incomplete. Moreover, because of the danger of preceding trachea to gullet, he should eat in a manner of grinding and not by stuffing.

637) The seventh correction is “last water.” The first water is a commandment; the last are mandatory, and the middle ones are optional. In the first water, he needs to raise his fingers so the watering will not come down again and defile the hands.

Some sages said that “last water” is because of the Sodomite salt, so it does not blind the eyes. And by that, they have exempted us, since last water is only a good advice, to not blind the eyes, and is not mandatory.

638) Also they said three times “holy” about it, as it is written, “And you shall sanctify yourselves and be holy, for I the Lord am holy.” “And you shall sanctify yourselves” is the first water. “And be holy” is the last water. “For I the Lord am holy” is fragrant oil, to remove the filth from the fingers. “I the Lord” is a blessing, and the middle water between cheese and meat. For this reason, “And you shall sanctify yourselves and be holy, for I the Lord am holy.” How fortunate is the people whose Master places them with Him, who makes them adhered to His holiness.

639) It is likewise with “And sanctify yourselves” during intercourse. The first water that the man sows are a commandment, when he keeps the commandment to multiply and be fruitful.

The last water is the seed of the female, which is mandatory, where the male’s semen compels her to inseminate. The middle water are as it is written, “You curdle me like cheese,” where the Creator “curdles” the semen for the building of a newborn. It is written, “You pour me out like milk and curdle me like cheese,” implying the middle water, between cheese and meat, and it is written about the Creator, “You clothe me with skin and flesh.”

Gevina [cheese] comes from the word Binyan [building]. Flesh means that the Creator turns the semen into flesh. This is the middle water, the water of the Creator, which is median to the male’s MAD and to the female’s MAN.

640) The eighth correction is that three require a cup, since the cup implies Bina, and Bina is the third Sefira in the ten Sefirot. For this reason, less than three do not require a cup. Three require a cup implies the verse, “they will give You a threefold ‘holy.’” The Torah does not go below three: priests, Levites, Israelites; Torah, Prophets, Writings [Hagiographa], and it was given on the third month, on the third day.

Bina is Yod-Hey-Vav de HaVaYaH, three lines. It was said about her, “The night is three watches.” Malchut is the fourth Hey, receiving all three lines, of whom it was said, “Four watches is the night,” corresponding to the three lines and Malchut who receives them. Shin has three branches, corresponding to three shifts. Shin with four branches corresponds to four watches.

641) The ninth correction is the cup of blessing, a fourth of a log [the volume of six medium size eggs]. Its measure corresponds to the letter Hey, the fourth letter of the name, HaVaYaH.

The tenth correction is that in the tenth, the one who blesses says, “Let us bless our God.” The lower Shechina, Malchut, is the fourth and tenth: fourth in HaVaYaH and tenth in the ten Sefirot and in the ten letters, Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph. For this reason, it requires ten to mention the name “our God.”

One should really keep oneself from throwing these things where he should not, as one who throws bread. It is even more so with one who throws the bread of Torah outside his table, which is the Shechina, of whom it is written, “This is the table that is before the Lord.”

Three Are the Ones Who Cause Harm to Themselves642) Three are the ones who cause harm to themselves. Two are in this world, and one is in the other world. They are 1) He who harms himself, who curses himself, an appointee is appointed before that person, and when he curses himself, that appointee and seventy others appointed under him take that word and say “Amen,” then raise it up and sentence him. And that appointee chases him until he executes and completes for him the curse of that word that he said.

643) Whom do we see as greater than Moses, who said, “and if not, please blot me out from Your book which You have written.” He said that for Israel. Although the Creator granted his wish and forgave Israel he was still not spared from the punishment. After all, his name was not mentioned in the portion, “And you will command”; he was blotted out from there.

And whom do we see as greater than King David, who said, “I said, ‘I will guard my ways that I may not sin with my tongue; I will guard my mouth as with a muzzle while the wicked is before me.’” What is, “While the wicked is before me?” It is that appointee who was appointed over the one who curses himself and takes that word to harm the person.

644) 2) He harms himself throwing bread or breadcrumbs on the earth and causing it disgrace. Those two receive their punishment in this world.

3) One who harms himself in the other world lighting a candle at the end of the Sabbath before Israel arrive at the Kiddush [sanctification] that they say at the end of the Sabbath. It is regarded as though he desecrated the Sabbath, for he caused Hell’s fire to be lit prematurely.

645) There is a place in Hell for those who desecrate the Sabbath. Because he lit a candle before its time, there is an appointee in Hell at the end of the Sabbath, who first lights that place, and says, “That place belongs to so and so,” and all the wicked in Hell help him light that place. That appointee calls out and says, “Behold, the Lord will hurl you headlong with a man's throw, and will surely wrap you.” The wicked in Hell say, “[He will roll you] like a ball into a vast land where you will die” because he caused them to light prematurely. Thus you have three who cause harm to themselves.

Three Letters Yod in HaVaYaH Filled with SAG646) It is written, “And he dreamed, and behold, there was a ladder.” Moses, as the letter Lamed rises above all the letters because it implies Bina, you are destined to rise above all the people, for you have risen to the name, Yod-Vav-Dalet Hey-Yod Vav-Aleph-Vav Hey-Yod, which is sixty-three in Gematria, Bina, and in which there are three letters Yod, which are thirty in Gematria, Lamed.

Initially, you were in the name Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph, which is forty-five in Gematria, ZA, in which there are Yod, Aleph, Aleph, Aleph, which are thirteen in Gematria, the thirteen qualities of mercy, which are Ehad [one] in Gematria (13). And you arose in El [God], which is Yod-Yod-Aleph-Yod with the filling of SAG. Those two names are witnesses. “Has not one God created us?” since Yod-Yod-Aleph-Yod in the filling HaVaYaH de SAG is El in Gematria (31), and the letters Yod-Aleph-Aleph-Aleph in the filling of HaVaYaH de MA are Ehad in Gematria, as it is written, “Do we not all have one father? Has not one God created us?”

647) In the three letters Yod in the name SAG the verse “He will be high and lifted up and very exalted” will come true in you. “And very exalted” is in HaVaYaH filled with MA, for Me’od [very] adds up to the number, Adam, MA. If we reverse the letters, “very” is Adam [man]. “Lifted” is in the four faces of a lion, Hesed that rises up to Hochma, which is as it is written, “May the Lord [HaVaYaH] bless you, HaVaYaH filled with AB, Yod-Vav-Dalet Hey-Yod Vav-Yod-Vav Hey-Yod, which is Hesed in Gematria (72), Hochma in the right.

“Lifted” is in the four faces of an ox, Gevura that ascends to Bina. It is as it is written, “Will lift up the Lord [HaVaYaH], and he is Bina on the left. “And very high” is as it is written, “The Lord [HaVaYaH] will shine,” meaning ZA, in the middle, HaVaYaH filled with MA [Mem-Hey]. The Yod-Vav-Dalet Hey-Yod Vav-Aleph-Vav Hey-Yod, HaVaYaH de SAG, is as it is written, “The Lord will lift up His face to you, and give you peace.” It is the fourth HaVaYaH, HaVaYaH filled with letters Hey, which are Nun-Bet in Gematria (52), Malchut. It is as it is written, “And they shall put My name on the children of Israel, and I will bless them,” for Malchut is called “name.”

As a Flame Tied to an Ember648) From the right side, Malchut is called “stone.” Several wet stones, stones that emit water, come from her. From them flow water of the Torah. Rabbi Akiva said about them to his students, “When you reach stones of pure marble, do not say ‘water, water,’ lest you will risk your souls.” It means that you should not say that this water of Malchut is actual water, only Hassadim, because it is written, “He who speaks lies will not be established before Me.”

This water in Malchut is Torah, extended from ZA, who is called Torah. He comprises Hochma and Hassadim together, hence they are light and not water that indicate Hassadim without Hochma, for it is written about her, “and Torah is light.” And because that light springs in a fountain of water whose water will not fail—since ZA receives that light from upper AVI, whose Zivug never stops, and there in AVI it is Hassadim—it is called “water,” Hassadim. However, when the Hassadim come in ZA, they are included with Hochma, as well, and they are called “light,” as it is written, “And Torah is light.”

649) From the left, that stone, Yod, Malchut, is called “ember,” due to the judgments of the left that burn in her. And from there they are called ten Sefirot, as a flame that is tied to an ember. She has four colors, and they are ten, Yod-Vav-Dalet, Hey-Aleph Vav-Aleph-Vav Hey-Aleph, HaVaYaH, the four letters of simple HaVaYaH, and ten letters of filled HaVaYaH, which are fourteen letters together.

It is a great hand with respect to the right, Hesed, a strong hand with respect to the left, Gevura, and a high hand with respect to the middle pillar. It follows that she consists of forty-two colors, since three times hand [Yod-Dalet (14)] are Mem-Bet [42].

650) And because with respect to the right she is a stone, and with respect to the left she is an ember, the Creator avenges the Ishmaelites and Edomites with her. They extend from the waste of right and left, and are foreign fires of the Sitra Achra and malicious water, since Ishmael is malicious water, and Edom is foreign fires. Their appointees are SAM and the serpent. SAM is the fire of Hell. He is appointed over the nation, Esau. The serpent is appointed over the nation, Ishmael, and he is the angel Rahav, appointed over the water.

651) On the right of Abraham, whose degree is Hesed, he takes vengeance from Ishmael and from his appointee. On the left of Isaac, whose degree is Gevura, he takes vengeance from Esau and from his appointee, through two Messiahs, Messiah son of David on the right, and Messiah son of Joseph on the left.

On the degree of Jacob, Tifferet, middle line, which is opposite them, as it is written, “folded his hands,” the lion is on the left, opposite Esau, and the ox is to the right, opposite Ishmael. Because Judah was exiled in Esau, the right of sanctity is with the left of Esau. It is likewise in the exile in Ishmael: the left of sanctity is with the impure right of Ishmael. Accordingly, the Messiah son of David is right, will take vengeance from Esau, and the Messiah son of Joseph, left, will take vengeance from Ishmael.

It is written, “Until Shiloh comes.” It is Moses, since Shiloh in Gematria is Moses [in Hebrew] (345), whose degree is the glory of Israel, the middle line. He will take vengeance from the mixed multitude, since the mixed multitude include the right and left of impurity, and therefore the middle line, which consists of the right and left of holiness, will avenge them. Before the middle line subdued, the fire was on the right, and the water on the left. After the middle line subdued, the fire came to the left, and the water to the right.

652) By three degrees—right, left, and middle—will He visit priests, Levites, and Israelites from the exile. They extend from these three lines, and in three lines He takes vengeance from Esau, from Ishmael, and from the mixed multitude. It is so because as the mixed multitude are mingled with Esau and Ishmael, and contain from the right and from the left of impurity, Jacob, the middle line, is mingled with Abraham and Isaac, who are right and left, for he is a mixture of the two of them.

Likewise, Shiloh, Moses, the middle line, mingles with the Messiah son of David, right, and the Messiah son of Joseph, left. He will be a chain that includes and ties them both, as when Balaam saw in his prophecy, “Until Shiloh comes.” Thus the two Messiahs connect with Moses, the three patriarchs, three lines, in the last exile. For this reason they will be able to defeat and destroy all the Klipot, corresponding to the three lines of holiness.

Although redemption will be done by both Messiahs—Messiah son of David and Messiah son of Joseph—it will still be impossible to complete the redemption until the soul of Moses appears, as it is the disclosure of all the secrets of Torah. At that time the two Messiahs will be able to defeat all the Klipot in the world.

Moses includes both Messiahs, since the disclosure of the soul of Moses contains everything, as it is written, “Until Shiloh comes,” for there cannot be complete redemption before Moses appears over the two Messiahs.

653) It is written, “None has beheld iniquity in Jacob, nor seen toil in Israel; the Lord his God is with him, and the cheering for the King is in him.” All this is to keep the verse, “With great compassion I will gather you.”

At that time the Klipot surrounding the Shechina will shatter, and one of three stones, which are Segolta [ ] will appear, the Malchut, the upper point of the Segolta. It is written about those three points: “And it came to pass in thirty years.” They are three letters Yod, where each point is Yod, and three letters Yod in Gematria is thirty.

And it is written, “On the fourth and on the fifth of the month.” “On the fourth” is the fourth stone, Netzah. “On the fifth” is the fifth stone, Hod. Opposite them it is written, “And David took five pebbles from the stream, HGT NH, which are taken from the Yesod, which includes them together and is called “stream.” Opposite them are five words [in Hebrew]: “Hear, O Israel, the Lord our God, the Lord.”

When Malchut ascends to Bina and receives there from the left line of Bina, she is above HG de ZA. At that time she is the upper point of the Segolta, like this: [ ], where Malchut is the top point, and the two points HG de ZA are below her. When Malchut receives from the three lines of ZA, she is fourth to HGT de ZA, regarded as Netzah. And when Malchut is below ZA, she is fifth, Hod, where it is the Sium [end], as Ima spreads down to Hod.

654) “And I was in the midst of the exile by the river Chebar.” This is the Shechina, who is called “I.” In her, the Creator is one, since ZA is Aleph-Het in Ehad, and the Shechina is Dalet in Ehad. The additional Vav to the “I,” for it is written, “And I.” She is the river, the righteous one who lives forever, Yesod, as it is written, “And a river went out of Eden to water the garden.” Eden is Bina, the river that emerges from Bina, from Eden, is Vav, Ben [son of] Yod-Hey, ZA, the degree of Moses, who comes out from upper Ima and spreads in the six Sefirot HGT NHY, through the righteous Yesod. And from Yesod it waters the garden, the Shechina. For this reason, the Vav of “I” implies the Yesod that waters her.

655) In the river Chebar, Chaf implies Keter, Bet implies Bina, and Reish implies the beginning of Hochma. Keter is on the right, Hochma on the left, Bina in the middle, and they are a vehicle upward, to the Cause of causes, Ein Sof. Chebar [Chaf-Bet-Reish] has the letters of Rechev [vehicle]. All ten Sefirot were included in the river, ZA, which spreads through the righteous, Yesod, who is called “all,” since he includes within it all the Sefirot. Everything hangs down from Him. When Ezekiel saw the Shechina from out of the Klipot, he saw ten Sefirot with them.

Semolina for a Meal-Offering656) It is written, “Semolina for a meal-offering mixed with beaten oil.” “Semolina for a meal-offering means bringing the semolina, Malchut, before the upper king, for a meal-offering between two arms that will include two arms, HG, right and left.

657) Abraham and Isaac established the morning and afternoon prayers. It is written about them, “My hand, too, founded the earth.” This is Isaac, the left hand of ZA. “And my right nurtured the heaven” is Abraham, the right of ZA. Their degrees are Hesed and fear, of which it is written, “The Lord has sworn by His right and by the arm of His strength,” which are the two arms of the king, HaVaYaH, ZA, the middle pillar.

The semolina, the lower Shechina, Malchut, is the light of ZA. It is semolina cleaned from its side, when it is attached to the right and left in him without any flaw of darkness, and without any mixture of darkness at all. Indeed, so is the light with regard to darkness, as clean grain compared to chaff and straw. This is why Malchut is called semolina when she is clean of darkness.

658) For the iniquities of Israel, darkness mingles with lights. And as a person threshes grain and then sorts the wheat from the chaff and straw—as one who sorts out food from waste—so are Israel: when darkness mingles with them, they must make and correct their spirits. It is written about it, “The sacrifices of God are a broken spirit,” for by that the darkness breaks, meaning the evil inclination, which covers the wind, as chaff covering wheat, and as a cloud covering the sun and not letting it shine.

659) When the darkness, the evil inclination, covers the good inclination, light, it is as one who is in the evil inclination’s prison. Likewise, when the good inclination is the captive of the evil inclination, the armies of the good inclination are captive under the authority of the evil inclination. And when a person breaks his spirit in all his organs before the Creator, it is written, “Saying to those who are bound, ‘Go forth,’ to those who are in darkness, ‘Show yourselves.’”

660) But the Shechina is clean semolina, in which darkness and benightedness cannot mingle. It is as a vineyard that does not take grafting with another kind, which is not its own. That semolina sits between the arms of the king, HG, mingled with beaten oil.

Mingled with Beaten Oil661) “Mixed with beaten oil,” oil extended from above, from Hochma of the right. “Beaten” implies mating in the Nukva, in Malchut, to extend to her beaten oil as she deserves, from upper Hochma, which is beaten in order to elicit oil from the olives, the organs of the body, the Sefirot de ZA, and to extend extension from upper Hochma in each organ.

662) A righteous, Yesod, is the one who beats beatings, and from all those upper organs, from the Sefirot de ZA, which are holy olives, he elicits the anointing oil with complete passion for the Nukva, the Malchut. If he does not beat, that oil does not come out. Rather, it comes out without the passion of the organs, and the female will not enjoy that extension. The oil, light of Hochma, is not as it should be until it is comprised of all the organs. This is why it is written, mixed with beaten oil in order to enjoy it and be nourished by it.

The oil, the light of upper Hochma on the right, is not as it should be until it is included with all three lines from Chazeh de ZA and above, and from the three lines from Chazeh de ZA and below. The unification of the lines occurs only through the Masach de Hirik in the middle line, which is beaten.

The judgments of the Masach de Hirik beat the left line until it connects with the right, and the three lines unite with one another. The primary carrier of the Masach de Hirik in the middle line is Yesod, which is its end.

The righteous, Yesod, is the one who beats beatings, evoking the Masach de Hirik to beat the left line with it. And from all those upper organs, Sefirot de ZA, which are holy olives, it elicits the anointing oil because by the beating of Yesod, all the organs above Chazeh de ZA unite, meaning the three lines HGT, and all the organs below Chazeh de ZA, meaning the three lines NHY. They all become one, and it extends from all of them together. At that time they extend to Malchut the anointing oil, the light of upper Hochma, with great passion.

If he does not beat, that oil does not come out, for if he did not awaken the Masach de Hirik to beat the left line with it, then the left would never unite with the right, and the oil, which is completed by three lines, would never come out to Malchut.

663) It is written, “Mixed with beaten oil.” Of course the Torah is not mixed with the Mishnah and with the Talmud, unless for one who suffers several sufferings for it. The Torah does not exist unless in one who puts himself to death over it. And when he wanders about from country to country to learn Torah, he will be rewarded with seeing the face of the Shechina.

664) “Mixed with beaten oil” is one who keeps, “Eat a piece of bread with salt, and a small cup of water.” “Mixed with beaten oil” is as it is written, “Wounded because of our transgressions, oppressed because of our iniquities.” “Mixed with beaten oil” is a righteous who lives forever, Yesod, who extends holy drops, crumbs such as olives from the upper brain, upper Hochma, which are a tenth opposite the Yod, and two tenths are Yod, Yod. Three tenths for a bull are Yod, Yod, Yod, and they are a tenth for a lamb, two tenths for a buck, and three tenths for a bull.

665) A drop does not come down from above if two drops do not come up opposite it from below, like this [ ]. They symbolize three Mochin [light, but also mind]: the mind of the memory, the mind of the thought, and the mind of imagination. Imagination and memory rise from the heart. Thoughts come down on them to the heart, and the imagination and memory welcome them as a king. It is so because that man is a thought riding and governing the third animal, which descends on it to two animals who open their wings to welcome her, like a Holam on a Tzereh [two punctuation marks], becoming a Segolta [ ], and this is the upper Keter on HB.

666) A tenth and two tenths imply three animals of the high Merkava, HGT. Three tenths imply NHY, in which there are the second Merkava and the bottom one. The fourth of a hin, the holy Malchut, bottom Hey, is the fourth letter from there, HaVaYaH, in which there are four faces of a man: Hesed has four faces of a lion; Gevura has four faces of an ox; Tifferet has four faces of an eagle; and Malchut has four faces of a man.

667) The fourth of a hin is the fourth leg of the upper throne, Bina, which has four legs, HGT de ZA, and Malchut. Malchut always ascends to him each day, rising up to the upper thought that has no end. Hence, a burnt offering comes for contemplation in the heart, for a thought.

Zarka, Makaf, Shofar, Going to Segolta668) Atara, which is called Zarka, is Yod, the fourth Sefira of HGT, Malchut. She is called Zarka because she is Nizreket [thrown] by the upper, endless thought. It is the same with the animal named “man,” Malchut, her four faces, the four letters HaVaYaH: they are Makaf, Shofar, going to Segolta, which are three animals, twelve tribes.

In and of herself, Malchut is unfit to receive the upper light until she rises and mingles with Bina, and becomes fit to receive the upper Mochin. Likewise, the animal named “man,” Malchut, her four faces are Makaf, Shofar, going to Segolta, for once Malchut surrounds the Bina, who is called Shofar [ram’s horn], Malchut goes to receive a Segolta, three animals, twelve tribes, since three animals are three lines, each with HG TM, which are twelve.

Were it not for the Makaf Shofar, if she did not equalize with Bina, Shofar, she would not be going to Segolta because she would not be able to receive those Mochin, called Segolta, Makaf, meaning support and equalization.

669) The perpetual offering is the fourth leg of the upper throne, Malchut. It is a perpetual offering during each of the six days of creation, HGT NHY de ZA. On Sabbath, she rises doubly, to have additional light and wholeness.

On weekdays Malchut rises with ZA through YESHSUT, one degree. Hence, on weekdays there is the perpetual offering. On Sabbath Malchut ascends with ZA up to upper AVI, two degrees, twice as high as on weekdays, hence the additional offering is added to the perpetual offering.

Bring Atonement upon Me670) Malchut in the six Sefirot always ascends to the sixth, ZA, which is gripped to them. Ben [son of] Yod-Hey, ZA, who has Mochin of Yod-Hey, is hidden in Bina. In which Sefira of those six Sefirot in Malchut—from Tifferet de Malchut, which includes all her six Sefirot—does she rise to ZA? On the third day, in this third Sefira, Tifferet, which also comprises all of his six Sefirot, but lacks GAR.

Although during the making of the offering he has VAK de Bina, YESHSUT, they are still not regarded as actual Mochin de GAR because YESHSUT is also VAK de Bina. However, on Sabbath, an added Nefesh is joined with him, Bina, the first Hey de HaVaYaH, which ascends up to upper AVI, GAR de Bina, and then he also has Yod, which is the token of Sabbath, upper Hochma. The king, too, ZA, is crowned with Keter, KHB de Bina, and for this reason, in the Musaf [additional] prayer [on Sabbath] we say, “You will be given a crown.”

671) It is written, “And on your new moons [beginnings of months] you will make an offering to the Lord.” Does the moon have several heads, as it is written, “and on your new moons”? Two points, like the Segol [ ], where the bottom point is the moon, Malchut, and her two heads are two points atop her from above. Together they are called Segol.

In the beginning she was a Keter [crown] on two kings, on NH de ZA, like this: . She was Segolta in the punctuation marks. Afterward, when she said “Two kings cannot use the same crown,” and the Creator told her: “Go and diminish yourself,” she descended to begin at the foot of those two kings, below NH, like a Segol , and after being Segolta, she returns to being Segol.

Initially, Malchut was above Chazeh de ZA, clothing the left line of Bina, and HGT de ZA clothed the right line of Bina. At that time she was in a state of “the two great lights,” meaning she was as big as ZA. And because at that time she was above Chazeh de ZA, it was considered that she is above NH de ZA. Therefore, at that time Malchut with NH is regarded as Segolta in the punctuation marks, where one point, Malchut, is above, and two points, NH de ZA, are below, to which Malchut is the Keter.

However, she could not maintain that state due to lack of Hassadim. This is why she complained and said, “Two kings,” ZA and Malchut, “cannot use the same crown.” Then she was told, “Go and diminish yourself,” and she descended below Chazeh de ZA, under NH. This is the Segol, where the two points, NH, are above, and Malchut is the point beneath them.

Prior to the diminution she was above Chazeh de ZA, a Keter over NH de ZA. Subsequently, when she said it is impossible for two kings to use one crown, she descended to being at the feet of those two kings, descending below the Chazeh, under NH. And after being Segolta, she returns to being Segol, with two points NHY above, and the Malchut underneath, below them.

672) Opposite two points, two kings, NH de ZA, it is written, “two young bulls.” And opposite the point of Atara on the heads of the two points it is written, “And one ram,” like a crown, according to the shape of a Segolta, where the Malchut is the Keter of NH.

After she diminished herself, one he-goat for a sin offering was also diminished, since Isaac’s ram, the left line of Bina, which Malchut clothed in the first state, was diminished and became a goat. That is, he turned in her from mercy to judgment, and was diminished. It is so because the place above Chazeh de ZA is mercy, and the place below Chazeh de ZA is judgment, hence he was diminished from ram to goat, indicating judgment.

673) This is why it is written, “And one he-goat for a sin offering, and it does not say, “for an offering,” which would mean that it goes up to be Keter over NH. And it is written, “And he came down from offering the sin offering.” He associated the offering with the sin offering upon the descent, showing that first she was an offering, the quality of mercy, from Chazeh de ZA and above, the place of mercy. Afterward she was inverted into judgment, upon the descent below Chazeh de ZA, the place of judgment, and she is called “sin offering.” But it is all one: both the offering and the sin offering are Malchut.

674) This is why the Creator, ZA, said, “Bring atonement upon Me,” for upon Me the moon turned into Keter prior to the diminution, Keter above NH de ZA, such as the . Afterward she was diminished and descended to His feet, below NH, who are called “feet,” like this: .

At that time, when it is written about him, “Bring atonement upon Me,” when offering a he-goat of the new month to atone for the diminution of the moon, it is said about her, “who rises,” for she rises from his feet. At that time it is written about her, “And the earth,” Malchut, “is My footstool.” And now she rises to being a throne for Bina along with ZA, who is called “heaven,” and it will be written about her, “The heaven is My throne,” for heaven, ZA, with Malchut, become a throne to Bina.

It is written, “A righteous rules over the fear of God,” turning judgment into mercy, for by the goat of the new month, Hassadim and Hochma are extended to her so she can return to from Chazeh de ZA and above, the place of mercy. However, this helps only during the offering, and not afterward, since correction is not completed until the end of correction, as it is written, “The stone which the builders loathed has become the cornerstone.” And likewise, there is the combination Hey-Vav Hey-Yod, which indicates the quality of judgment, and there is the combination Yod-Hey Vav-Hey that indicates the quality of mercy. And the difference is bigger between from the Chazeh and above to from the Chazeh and below.

The Moon Diminished Herself675) “One lamb” and “two one year old lambs without blemish” correspond to the first three Sefirot. Seven one year old lambs correspond to the seven bottom Sefirot. Seven lambs are seven days, seven Sefirot of the moon, Malchut. “One year old” means that they are the children of the moon, who is called “year” [Bnei means “sons of,” as well as denotes age]. She is one of those primordial years, the inclusive ten Sefirot, where Atik and AA are Keter, AVI and YESHSUT are HB, ZA is Tifferet, who includes the six Sefirot HGT NHY, and the last one is Malchut. Thus, Malchut is one of the inclusive ten Sefirot, the primordial years.

It is written, “And on your new [written as “heads of”] moons.” Does the moon have several heads? There is no head to the moon but the sun, ZA, who is her head. However, there are two heads on each month, Jacob and Joseph, ZA and Yesod, which are renewed to illuminate to the moon, to Malchut. For this reason she must be renewed with offerings.

677) “Two young bulls.” They are the ones of which the moon said, “How can two kings use one crown?” They are ZA and Malchut with respect to the two great lights, after which she diminished herself under them, descending below Chazeh de ZA. And one ram is the ram of Isaac, Gevura. And where did Abraham go? Why is Abraham’s quality, Hesed, not mentioned here? It is because the name Esau awakened, the goat of the new month, in whom there is a part to the Sitra Achra, who is called Se’ir [“hairy,” as well as “he-goat”], such as “Esau was a hairy man.”

This is why Abraham, the light of Hesed, was removed, so as to not be seen in order to prevent the Sitra Achra from sucking from the light of Hesed. But Isaac, the left line, is there because his love was for him, like wine on its yeast, for Esau is the waste of the left line, and the light of the left is called “wine,” and the waste is yeast.

Jacob, ZA, the middle line, is there to break the face of Esau, since the middle line diminishes the GAR of the left, the face of Esau. Joseph—Yesod, an ox of ZA, extending from the left line of ZA, called “ox,”—is with Rachel, to bestow upon Malchut, who is Rachel.

HaVaYot in the Middle678) The one year old lambs are named after the sun, the holy mother, Bina, of whom it was said, “The face of Moses as the face of the sun,” that he has GAR, Panim [face], from Bina, who is called “sun.” There are 365 days in a year, meaning with ten days from Rosh Hashanah [Hebrew New Year’s Eve] to Yom Kippur [Day of Atonement] they are 365, as the number of negative commandments [commandments to avoid certain acts]. He is a witness to the left, and he is upper Ima, the moon, Malchut, on the right, since the daughter is connected to Abba, who is Hesed to the right. Also, Malchut consists of 248 positive commandments [commandments to perform certain acts].

Vav, ZA, is with Ima to the left, the 365 negative commandments. The daughter is with Abba to the right, Hesed, as it is written, “He has founded the earth in wisdom.” “In wisdom” [Hochma] is Abba, Hochma of the right, which is Hesed. Earth is the daughter, Malchut. Thus, the daughter is connected to the father, and the son, ZA, to the mother, Tevuna, as it is written, “Establishing heaven in intelligence [Tevuna].” This is the combination of the name, Yod-Hey-Hey-Vav, which is HaVaYot [pl. of HaVaYaH] in the middle.

Initially, it was said that seven lambs are seven Sefirot of the moon, and here it is said that they correspond to seven Sefirot of Hochma, ZA. The one year old sheep are named after the sun, the “holy mother,” after ZA, who is called “the light of the sun,” who receives from the holy mother.

With respect to the light of the left, which ZA receives from the holy mother, he is called “sun.” It was said about her, “the face of Moses,” ZA, “as the face of the sun,” for then, when he receives from Ima, his face is regarded as the light of the sun in its might. A year is the year of the sun, 365 days, as the count of the 365 negative commandments, the Mochin of the left. The Mochin are called Eden and are called Ed [witness]. The Mochin of the 365 days of the sun are a witness to the left, illumination of Hochma on the left, and he is upper Ima, which extend from upper Ima.

The seven one year old sheep that he offers correspond to the seven Sefirot de ZA, extending to him illumination of Hochma on the left of Ima. They are one year old from the 365 days of the sun, Mochin of the left of Ima. But the moon, Malchut, is connected to Mochin de Abba, Hochma of the right, the light of Hassadim, since the Hochma itself in her is concealed once more and illuminates only in the light of Hesed, and Malchut comprises 248 positive commandments, which are Hesed.

It follows that through the offering of a new month, each receives what he needs, since ZA is initially Hassadim without Hochma, and therefore receives now through the offering, Hochma of the left from Ima. At its origin, Malchut is Hochma of the left, and lacks only Hassadim, and she receives Hassadim from upper Abba.

Therefore, Vav, ZA, is with Ima to the left, receiving from Ima the Hochma of the left, which he lacks. The daughter is with Abba, Hochma of the right, Hesed, which she lacks. This is the combination of the name, Yod-Hey-Hey-Vav, where the bottom Hey, Malchut, is after Yod, Abba, and the upper Hey, Ima is before Vav, ZA.

The four portions of the Tefillin are HaVaYaH in its order. Yod is Kadesh [sanctify], the first Hey is “And it shall come to pass when [the Lord] brings you,” Vav is Shema [Hear], and the bottom Hey is “And it shall come to pass, if you listen.” However, with respect to the order of

“Father established the daughter,” there are two portions in the middle that begin with HaVaYot, in the world, “And it shall come to pass.” These are “And it shall come to pass when [the Lord] brings you,” and “And it shall come to pass, if you listen,” since they are two letters Hey. “Sanctify,” Yod, is in the beginning, and “Hear,” Vav, is in the end, at the end of the Yod-Hey-Hey-Vav.

679) And one he-goat, since it is written about two he-goats, “And he shall take the two goats, and set them before the Lord at the door of the tent of meeting. And Aaron shall cast lots upon the two goats: one lot for the Lord, and the other lot for Azazel.”

The goat to the Lord is atonement for the diminution of the moon. It is one goat for the Lord, for a sin offering. This is why it is written about it, “one,” since it is from the side of unification. But it is not written, “one,” about the goat to Azazel, nor a sacrifice, nor an offering by fire, nor a burnt offering. Rather, it is written, “and shall send him away by the hand of an appointed man into the desert.” The goat to Azazel is a bribe, to break SAM’s anger so he will not approach the Temple to slander him.

680) It is similar to a hungry dog. One who wants it to not bite him gives him meat or bread to eat and gives it water, as it is written, “If your enemy is hungry feed him bread.” By that, he becomes a lover of that person, and not only does he not bite him with several afflictions, but has turned into being his advocate and has become his lover.

A Goat to Azazel681) Why is Azazel sent by the hand of an appointed person who has a blemish? It is because the Sitra Achra is all blemished ones called “he-goats.” It is written about them, “And they shall no more sacrifice their sacrifices unto the he-goats.” It is also written about them, “They sacrificed unto demons, no-gods.” And in the goat to Azazel, SAM was separated from everything and carries all the transgressions in Israel on him, as it is written, “And the goat carried on him all their iniquities.” After Azazel took the iniquities, then “And ... carried,” meaning that the Creator bears and forgives.

The Creator carries an iniquity. And about the goat to Azazel, it is written, “And the goat shall bear upon him all their iniquities.” What is the difference between “carries” and “carried”? “Carried” means he carried a burden; “carries” implies the departure of that burden, that he atones for the iniquities.

682) It is written, “And three tenths of semolina for the offering.” Three tenths are the first three degrees, KHB, each of which consists of ten, such as above, in ZA. Tenths means one of ten, since Malchut is one of ten of ZA, and each particular Sefira of hers is one of ten that correspond to her in ZA. This is why they are called “tenths.”

And one goat for a sin offering to atone for you. He is called sin offering because he is a sin offering and he is from the side of sin offering, meaning that there is a part in him to the Sitra Achra, hence he is from the side of the sin. But it is written about him, “For the Lord,” so how can it be that he is from the side of sin? Rather, he is sacrificed to the Lord, since it is written, “To atone.” That is, to break the face of the Sitra Achra, and all will be sacrificed for the Temple, except that one part is also given to SAM, and he eats it. This is why he does not grip to the rest of the offerings and eats only that offering without connecting to another offering to eat in it.

683) SAM enjoys the king’s meal, that part which he takes from the goat for the sin offering. For this reason, he is glad and parts from Israel, and does not slander them. Were there no diminution of the moon, Malchut, SAM would not be given anything from the king’s meal. And what does he do at the diminution of the moon? Because he approaches and sucks from the place of deficiency in Malchut, taking the strength for his people from the left side of the moon, Malchut, and grows stronger in it, with the goat from which he is given a part, he parts from everything and enjoys it.

And because the Creator diminished the moon, saying to her, “Go and diminish yourself,” that goat is sacrificed so that SAM will part from her and will not approach the Temple, Malchut. This is why the Creator said, “Bring atonement upon Me, for I have diminished the moon.” That is, “Because of Me, who has diminished her, and because of My reason, that I diminished her, you must offer a he-goat so as to separate him from the place of Malchut’s diminution.”

And on Your New Moons684) It is written, “And on your new moons [beginnings of months],” in plural form, which are Jacob and Joseph, ZA and Yesod, as it is written, “These are the generations of Jacob Joseph,” who renew the moon, Malchut. As the moon, Malchut, is purified in the beginning of the month, to approach her husband, ZA, one portion of that kind of Sitra Achra should be given to the Sitra Achra, meaning a he-goat. Likewise, when the woman is purified for her husband, she should give one portion to the Sitra Achra, of his own kind.

685) That part which the woman must give to the Sitra Achra is the nails with their filth, and a little of the tips of the hair. She must comb her hair, tie them together, and give them to the Sitra Achra, and that evil side will not follow her to harm her, and will part from her from all sides. Once she has tied together those hairs and nails she must place them in a place where people do not go, or in low-lying holes in the yard, and hide them there.

686) “And on your new moons [beginnings of months].” When they would sanctify the month according to the courthouse, they would burn torches on the tops of the mountains, and would say, “Obey this to the letter.” Sometimes the moon was like this: , when she was looking up with her rays. Sometimes she would look down, like this: . At times she would look to the east, like this: , and at times to the west, like this: . And at times to the south and at times to the north.

This is her looking to the six sides, where Tifferet, the big Vav, includes them, which are Gedula [greatness], Gevura, Tifferet, Netzah, Hod, Yesod. Gedula, Hesed, is her looking to the south. Her looking to the north is Gevura, to the east is Tifferet, and to the west is Yesod.

687) The dot that extends in the moon, Malchut, from within, is Hochma. The thread that surrounds the moon, is Keter. The dot as a whole is Malchut, and at times she is the Atara to ZA, as it is written, “A virtuous woman is her husband’s crown.” At times she is a throne to ZA, to sit on, at times a footstool for the feet of ZA.

688) Malchut is called Levana [“white,” but also “moon”] after the Libun [whitening] of the law, after the Hochma of the right that whitens the law, Malchut, which is called “law.” The Hochma is from within Malchut, as it is written, “The King's daughter is all glorious within.”

She is whitened by the fire of Bina that descends upon her, as it is written, “Though your sins be as scarlet, they shall be as white as snow.”

And the reason why she was called ADNI, with the letters DINA [Dalet-Yod-Nun-Aleph], red in Gevura, on the left line, where it is Bina, she is whitened by Hesed, where it is Hochma, and returns to the name HaVaYaH, mercy. The Hochma of the left receives from Bina, she receives Hassadim from Hochma of the right, and she is whitened by both.

689) And what caused Malchut to turn from judgment to mercy? The complete righteous. The Klipa of the moon, Malchut from the side of the tree of knowledge of good and evil, is darkness. She is a black dot, which is the evil inclination, a maidservant. Also, Malchut has of her own only that thread which illuminates in her, a thread of Hochma of the left without Hassadim, which is the heart of her structure. However, its light is as faint as a thread, since it cannot illuminate without Hassadim.

It accompanies her at night in the exile, as it is written, “She rises while it is still night.” It is removed from her during the day because in the day is the governance of Hassadim de ZA, and Hochma of the left cannot rule during the day. In the day it is the light of Hesed of the next world, Bina, of which it is written, “But unto you that fear My name shall the sun of righteousness arise with healing in its wings.”

690) The moon, Malchut, from the side of the tree of life, ZA, that point of internality within her, Hochma of the right, Hesed, is as a never ending fountain because it extends from upper AVI through ZA, whose Zivug never ceases. It is written about her, “like a spring of water, whose waters do not fail.” She is called a “doe of love” from the side of Hesed, love, as it is written, “I have loved you with an everlasting love; therefore with affection have I drawn you with grace [Hesed].” Thus, love is Hesed. She has two rays from the light, like this: . Sometimes one is higher than the other, like this, , and at times they are equal.

The rays are illumination of NH de ZA, hence the ray of the right, Netzah, is higher than the ray of the left, Hod. ZA and Malchut are NH, since they clothe NH de AA. For this reason, when ZA and Malchut are face-to-face on the same level, NH de ZA are also on the same level, and Netzah is not higher than Hod. At that time the rays of Malchut are also on the same level, when ZON are on the same level.

The Morning Deer691) “As the deer longs for the water brooks, so my soul longs for You, O God.” Although there are masculine and feminine forms in this verse [in Hebrew], it is all one, since “Deer” is read in masculine form and it is read in feminine form. It is written, “As the deer longs,” where “longs” is in feminine form. It does not say “longs” in masculine form, since it is all one—the Malchut. However, in the first state, when she is with ZA, in the state of the two great lights, she is called “a deer.” In the second state, after she has been diminished, she is called “a deer.”

692) The morning deer is one merciful animal, the Malchut, of which there are none so merciful among all the animals in the world. When she is in a hurry and needs food for herself and for all the animals, which are all the hosts, BYA, she goes far away, to a far away road, and comes carrying food. She does not wish to eat until she comes and returns to her

place, so the rest of the animals will gather to her and she will dispense to them from that food.

When she comes, all the other animals gather to her and she stands in the middle, giving to each and every one, as it is written, “She rises while it is still night and gives prey to her household.” And from what she gives them, she is satiated as if she has eaten more than all of them.

693) And when the morning comes, which is called “dawn,” the pangs of exile shall come to her, and this is why she is called “the Shahar [morning] deer,” after the Shaharut [blackness] in the morning. At that time she suffers pangs as one who is in labor, as it is written, “As the expectant approaches the time of labor, she writhes and cries out in her pangs.”

694) She dispenses to them when the morning should come, while it is still night, and the darkness departs before the light, as it is written, “She rises while it is still night and gives prey to her household.” When the morning has risen, they are all satiated with her food.

695) At that time, a voice in the middle of the firmament awakens, calls out loud and says, “Those who are near, enter your places. Those who are far, go out. Each will gather unto his proper place.” When the sun shines, each gathers to his place, and she goes by the day, appears by night, and dispenses food in the morning. This is why she is called “the morning deer.”

696) Afterwards, she prevails as a mighty one and goes, and she is called “a buck,” a masculine name. She walks sixty Parsas [parasangs, approx 2.5 miles] from the place from which she left, enters that mountain of darkness, and walks inside the mountain of darkness. One slant serpent smells after her feet and walks by her feet, and she rises from there to the mountain of light.

When she has arrived there, the Creator brings her a serpent and leaves. They fight each other and she is saved. She takes food from there and returns to her place at midnight. From midnight onward she begins to dispense until the morning dawn rises. When the morning rises she goes and she is not seen.

697) When the world needs rains, all the other animals gather to her and she rises to the top of a high mountain and covers her head between her knees and yells yell after yell. The Creator hears her voice and fills with mercy over the world. She comes down from the top of the mountain and runs, hides herself, and all the other animals run after her but cannot find her, as it is written, “As the deer longs for the water brooks,” of those water brooks that have gone dry, and the world is thirsty for water, then she longs.

698) When she conceives, she becomes blocked. When it is time for her to deliver, she yells and raises voices, voice after voice, up to seventy voices, as the number of the words in the verse, “The Lord will answer you on a day of plight,” which is a poem of that impregnated one. The Creator hears her and brings her salvation to her. Then, one large serpent comes out of the mountains of darkness and comes among the mountains, his mouth licking in the dust. He reaches that buck and comes and bites her in that place two times.

699) In the first time, blood comes out of her and the serpent licks. In the second time, water comes out, and all those beasts in the mountains drink. Then she opens and delivers, as it is

written, “And struck the rock twice with his rod, and the congregation and their beasts drank.”

700) At that time when the Creator pities her for the deed of that serpent, it is written, “The voice of the Lord makes the deer calve and strips the forests bare.” “The voice of the Lord makes the deer calve” are the pangs and the pains to evoke those seventy voices. Promptly, “And strips the forests bare,” to evoke a serpent and to disclose that animal, to walk among them in the Creator’s hall, which is Malchut. All those multitudes in BYA start and say, “Glory,” meaning “Blessed be the glory of the Lord from His place,” which is the Malchut, called “the glory of the Lord.”

Here The Zohar explains to us a profound matter in regard to Malchut. It explains it in four Behinot [discernments]:

1. How she dispenses nourishments from the illumination of Hochma to all her hosts, as it is written, “And gives prey to her household.”

2. The midnight Zivug and the order of corrections she receives.

3. The opening of abundance of water, Hassadim, in Malchut.

4. The birth of the souls and the beating of the rock.

ZA is the governance of the day, right, the governance of Hassadim. Malchut is the governance of the night, left, the governance of Hochma on the left. Hence, during the day, when Hochma cannot govern, time is pressing for Malchut and she does not have her food—the light of Hochma on the left. Later in the day, there is no disclosure of light of Hochma—hers and her armies’ food, which extend from it—and she needs food for her and for all the animals, for she needs to extend her food. She goes far away, to a far away road, since Hochma is dispensed only with judgments.

And as long as she is not clothed in Hassadim in a Zivug of the middle line, harsh judgments extend from her and these Dinim appear through her appearance. They are regarded as far and as a far away road, as it is written, “His sister stood at a distance.” “His sister” implies Hochma. Also, “I said, ‘I will be wise,’ but it was far from me.”

She does it right at the beginning of the night, hence at that time, the darkness spreads over the land, since the illumination of Hochma on the left without right is darkness. However, then her food, which is illumination of Hochma, is extended, and then she brings and takes the food, the Hochma of the left.

But then, when she extends the Hochma, she freezes from all the Dinim in the Hochma without Hassadim. She cannot give anything, and she does not wish to eat until she comes and returns to her place, since Malchut does not wish to be in the left without the right, at the place of the elicitation of Hochma, which is a far away road. Finally, she returns to her place in the middle line of ZA, where the left unites with the right, for this is her perpetual place, between the two arms of the king.

Why must she return to her place? So the rest of the animals will gather to her and she will dispense to them from that food. Before she arrives at her place in the middle line, her lights freeze in her and she cannot give anything to the rest of the animals, to her armies, which extend from her. But when she comes to her place, all the animals gather to her and she bestows upon them from the light of Hochma.

When she comes, all the animals gather to her and she stands in the middle, in a Zivug with the middle line, and dispenses to everyone because when she is in the middle line, her lights open and she can dispense to everyone. Also, reception of illumination of Hochma is called “rising,” as it is written, “She rises while it is still night,” for then she receives Hochma, called “rising,” “And gives prey to her household,” meaning she gives to all her armies.

It is known that when Hochma illuminates in the left without right, it illuminates in GAR de Hochma. However, once the middle line unites the left with the right, the GAR de Hochma of the left diminish, and then the Hochma of the left does not illuminate, unless from below upward, which is VAK de Hochma. It follows that before Malchut came to her place, to the middle line, she illuminated in GAR de Hochma of the left. And now that she came from her place to the middle line, she was diminished to VAK de Hochma.

And from what she dispenses to them she is satiated as though she had eaten more than all of them. Although she has now been diminished to the middle line, in VAK de Hochma, and she cannot eat, meaning receive GAR de Hochma, she does not regret it. On the contrary, from what she can now dispense the abundance of Hochma to all her armies; she is more satiated than if she ate more than all of them, than if she ate GAR de Hochma, which is a big and important food. It is so because previously her lights were frozen and she could not bestow anything, but now she is bestowing to all her armies.

When dawn should come, at midnight, the pangs of exile will come to her, the judgments on the left without right. Because of it, she comes to her place, to the middle line, at midnight, since she does not wish to endure these judgments. This is why she is called the “morning [Shahar] deer,” after the blackness [Shaharut] of the morning, when she has pangs as one who is in labor, for labor pangs are from the judgments of the governance of the left.

She dispenses to them when the morning should arrive, while it is still night, and the blackness departs so as to shine—from midnight till morning. At that time she imparts Hochma upon her armies. However, the illumination of Hochma is still not completed, unless through clothing in Hassadim, whose time is the governance of the day, which is the light of day. Once the day has risen, when the light of Hesed shines, they all have been satiated with her food, for then Hochma dresses in Hassadim and is completed.

At that time a voice awakens in the middle of the firmament, a voice from the middle line, ZA, whose governance begins now, in the governance of the day, Hassadim. It calls out loud and says, “Those who are near, enter your places.” Those who extend from the right, Hesed, are called “near.” This is why it tells them to enter their places to receive Hesed, for now begins the imparting of Hesed.

Those who extend from the left line, where there is imparting of Hochma, are called “far,” after the Hochma, who is far. To them it says, “Those who are far, go out,” for now there is no imparting of Hochma, which the far ones need, as it is the governance of the day. “Each will gather unto his proper place,” meaning each will receive according to his root in the three lines.

When the sun shines, after the sun—which rules in the day—has come out, each is gathered in its place, each clings to its root to receive its abundance, for Malchut goes away during the day, as it is not her time to impart. She appears at night, for her abundance—Hochma of the

left—appears only at night. In the morning she dispenses food, during the preparation of the morning light, from midnight to dawn.

This is why she is called the “morning deer,” for her time of illumination is in the dawn, which begins at midnight. But once the sun has risen she departs and imparts nothing of the Hochma of the left—which is uniquely hers—all day. And although she imparts Hassadim, it is not regarded as her abundance, but as the abundance of ZA.

When the governance of the day ends, she grows stronger like a mighty one and goes. She returns and clings to the left line, Gevura, and goes. She walks sixty Parsas from the place from which she came out, rising from her place, from Chazeh de ZA and below, to the place from Chazeh de ZA and above, where the left line from Ima illuminates, and she can cling to the left line and receive Hochma.

It is so because the left line of Ima illuminates in ZA through the Chazeh. From the Chazeh de ZA and below, NHY, they are included with HGT, as well, and there are six Sefirot there, HGT NHY, called sixty Parsas.

For this reason, she walks sixty Parsas from the place from which she had come out, walking and parting from all sixty Parsas from Chazeh de ZA and below, which are HGT NHY, each of which consists of ten. She reaches above Chazeh de ZA and clothes there in illumination of Hochma on the left of Ima.

And because she clung only to the left without right, she clung to the dark, since left without right is darkness. She enters the mountain of darkness because the left line without right is the mountain of darkness. While she is walking in the mountain of darkness, a slant serpent sniffs after her, walking by her feet. He is the judgments of the Nukva, which are added to the judgments of the left. Finally, Malchut cannot endure and returns to her place, to the middle line. Therefore, she ascends from there to the mountain of light, which is ZA, the middle line.

It is known that judgments of the left and judgments of Nukva add to one another and there is no one who can stand up to them. However, through the correction of the middle line, they annul one another because they are two opposites. And because the Malchut has reached the mountain of light, the middle line, the Creator summons for her another serpent, from the judgments of the left. It comes out and they fight one another—the judgments of the left with the judgments of the Nukva, since they are opposites. For this reason, they annul one another and Malchut is saved from all the judgments, the judgments of the Nukva and the judgments of the left.

These corrections are done to her at midnight. From the mountain of darkness, where it is the illumination of Hochma, she takes food and returns to her place, to the middle line, at midnight, which is the time of all the corrections. From midnight onward she begins to dispense because then she clings to the middle line, and then her lights open from their freezing. For this reason she can impart and dispense to all her armies until the morning blackness disappears. Once the morning has illuminated, she goes away and is not seen, for when the day rises begins the governance of ZA, Hassadim, and the governance of Malchut, Hochma, goes away and is not seen all day.

When the world needs rains, when the lower ones—by their iniquities—cause separation between ZA and Malchut, and Malchut is not attached to the middle line, her lights become frozen once again, and no dew or rain extend from her downward. At that time all the other

animals gather to her and demand abundance from her. She climbs up to the top of a high mountain, the mountain of darkness, the left line without right, and wraps her head between her knees, so her GAR, which are called “head,” will descend to being knees, Achoraim [back/posterior] and judgments. She yells yell after yell due to the pangs and judgments that are there.

The Creator hears her voice and fills with mercy. He pities the world and opens the illumination of Hassadim, which are called “water.” She comes down from the top of the mountain, descends from the left line, runs, and hides herself. Because the Creator has opened the dominion of Hassadim, water, Malchut hides from the illumination of the left in her, as she hides during the day.

All the other animals run after her but do not find her because once the governance of Hassadim has been opened, to give water to the world, the illumination of Hochma in Malchut is absent. It is written about it, “As the deer longs for the water brooks,” when she clings to the left and her water brooks have dried out and the world is thirsty for water, she longs for the abundance of water, Hassadim.

When she is impregnated she becomes blocked, for when Malchut conceives with the souls of the righteous, she receives MAD from Him, and she raises MAN, and from the two of them the soul is formed. At that time Malchut awakens the illumination of Hochma of the left for the soul. And once she has awakened the domination of the left, her lights freeze once more and she is blocked, and nothing comes out from her to the lower ones. When it is her time to deliver, she yells and raises voices because she cannot bear, for everything has frozen in her from the judgments that extend from Hochma of the left.

At that time a big serpent comes out from the mountains of darkness and comes among the mountains. The Creator awakens upon her judgments of Nukva from the Masach de Hirik, which diminishes the GAR of the left, regarded as a bite. It reaches that buck, and comes and bites her twice in that place.

There are two kinds of judgments of Nukva in the Masach de Hirik: “lock,” and “key,” to diminish the left line and unite it with the right. The primary force that diminishes is the lock, the Masach de Hirik from Malchut of the first restriction. However, to be fit for reception of VAK de Hochma, the force of the Masach de Hirik from the key should be invoked on her, namely judgments mitigated in Bina. For this reason, he bites her in that place twice, first from the judgments of the lock, and then from the judgments of the key.

On the first time, which is from the Masach of the lock, blood comes out of her, which the serpent licks. He elicits the lights from her and licks them. In that, there is only diminution of the GAR. But she is not fit to receive and bestow the lights of correction, water, since the lock removes all the lights with her touch. To correct her into being worthy of imparting water, she needs the judgments of the Nukva from the key.

Hence, on the second time, which is the biting of the judgments from the judgments of the key, water comes out and all those beasts in the mountains drink. It is so because through the second bite of the key, she receives her correction for imparting water, Hassadim, and also receives her correction, so she can deliver, since she has been opened from her blockage.

It is written, “[He] struck the rock twice with his rod,” with two kinds of judgments—lock and key—“...and the congregation and their beasts drank.” It required two times because the

lock works to diminish the GAR of the left, but it is still unfit for any light because of it. For this reason, it requires a key, through which she becomes a receptacle for the lights of correction, water. This is why the rock had to be struck twice.

The rock is Malchut, and the thirst for water is done due to the iniquities of the lower ones, who deflected Malchut into clinging to the left. To return her to the middle line so she gives water once again, Moses, the middle line, had to strike with his rod twice, with the lock and with the key.

It is written, “The voice of the Lord makes the deer calve.” These are the pangs and pains, the judgments due to the adhesion with the left. Promptly, “And strips the forests bare,” to awaken a serpent, to evoke the judgments of Nukva from the Masach de Hirik, and to disclose that animal to walk among them. By that, the force of bestowal of Malchut upon the lower ones is revealed, and then all the hosts say, “Blessed be the glory of the Lord from His place.”

701) Seventy years she is in labor pangs, and two years she delivers the redemption, after 1,200 since the ruin of the Temple. That is, after the fifth millennium, which is all ruin, and two hundred more of the sixth millennium, and seventy more years for labor pangs, and two years for the delivery. It amounts to 272 in the sixth millennium.

But it is written, “Before she travailed, she brought forth,” and it is written, “And it came to pass that before they call, I will answer; while they speak, I will hear.” But before the seventy-two years after the 1,200 are completed, and these seventy-two years are labor pangs, two Messiahs will appear in the world. At that time it is written, “And in His palace everything says, ‘Glory!’” It is also written, “The wise will inherit honor,” for “in His palace everything says, ‘Glory!’” meaning the glory of the wise will be in all of His palace.

702) At that time, sages in the Torah will be respected, they who suffered several pangs and pains of a woman in labor, who were despised among the uneducated will be respected. And promptly, “The Lord sat at the flood,” for the wicked.

There is no flood but the judgments of the flood, when the fountains of the abyss opened and the windows of heaven opened during the flood. Likewise, at that time the judgments will awaken over the wicked, above and below, until there is no end or conclusion to their judgments. And any disgrace and dishonor that the nations of the world caused the name HaVaYaH and His people, and the swears that Israel suffered from them over the name of the Lord, from all of them the Creator will take vengeance. This is why He is called, “The Lord ... [is] avenging ... and is full of wrath; ... He reserves wrath for His enemies.”

Passover703) On the first month, on the fourteenth of the month, the Passover to the Lord, the first month, Nissan, when that animal delivered the lights of redemption, to keep, “On Nissan were they redeemed and on Nissan are they destined to be redeemed.” On the fourteenth of it, it is written, “And he said, ‘The hand upon the throne of the Lord.’” There he swore to uproot the seed of Esau, the Amaleks, from the world. At that time it is written, “Draw out, and take you lambs according to your families, and slaughter the Passover lamb.” “Draw,” as in, “He draws out his hand with scorners.”

704) At that time, “Thus said the Lord to the shepherds who transgressed against Me, ‘Neither shall they enter into the land of Israel,’” referring to the shepherds who are the leaders of the generation. This is why it was said about them, “Behold, I will allure her, and bring her into the desert.” It is also written, “And there will I plead with you face to face, as I pleaded with your fathers in the desert of the land of Egypt,” who killed them with the plague of darkness.

705) On the first month, the month when the animal, Malchut appears and strengthens in it, and comes out to the world, that is, when she emerges from her concealment in fourteen days, as it is written, “And strips the forests bare.” “In fourteen days” are the rest of the animals, HG TM de ZA, which shine within Malchut—ten, ten, to each side. HG TM are four sides in the four directions of the world—north, south, east, and west—each of which consists of ten Sefirot.

Malchut, Yod, and one Sefira of HG TM are to each of the four directions of the world. They are fourteen because four HG TM unite and connect with the ten in Malchut from the right side, and then is the fourteenth of the month, to establish this animal, Malchut, in her corrections with joy.

706) “Draw out, and take you lambs,” “Draw” is as one who draws from one place to another. Draw upper days are the Sefirot de ZA, to the lower days—the Sefirot de Malchut.

The upper days of ZA are 366, the same number [in Gematria] as “Draw,” meaning a year of the days of the sun, ZA. The bottom days of Malchut are sometimes 355 days in a year. But when the moon, Malchut, shines in full, her days increase and become 365 days, as the year of the sun, ZA, which is the same number as “Draw” minus one.

707) Drew upper days of ZA to the lower days of Malchut so they will all be one, in one connection. Who draws those ten of Malchut when she is on the right side, in Hesed? It is written, “In the tenth day of this month,” meaning Malchut, when she is on the right. It is written, “In the tenth.” Should it not have said, “in ten”? However, they are nine to each side, and one point that goes in the middle completes the ten Sefirot, like this: .

This is why it is written, “In the tenth,” as it is written, Zachor ve Shamor [Remember and keep], in the same punctuation as Makor [source], since Asor [tenth] means using ten in such a way that these ten days will use that point.

“On this month,” Nissan, implying Hesed, to indicate that these days that we extend will be to the right side, Hesed, to connect Zot [“this” in feminine form], meaning Malchut, with Zeh [“this” in masculine form], meaning ZA, so that all will be one.

708) And when those four days after the tenth of the month connect to the four sides, south, north, east, and west, HG TM, and connect with the ten days, the animal, Malchut, begets the lights of redemption, and the serpent goes away.

At that time, that animal is sanctified above and is called “glory,” and the appointed day is sanctified, which was not so thus far. This is because now, during the festival, she is called “glory,” as it is written, “And in His palace everything says, ‘Glory.’”

709) Moses said, “These words are unclear and need to be interpreted for the friends, for one who closes before them the secrets of the Torah pains them. For the wicked, the lights of the secrets become darkness. This is like concealed money. For one who digs until he finds it,

and it is not his, it turns in his mind into darkness and gloom. But for the one that it is his, it shines. This is the reason why one should reveal the hidden secrets of Torah to the friends.”

710) “In the tenth,” since there are nine Sefirot to each side, opposite the nine months of conception of a woman in labor, as the count of Aleph-Het (9) from Echad [one]. The woman in labor is the Dalet from the Echad. Aleph-Het is nine Sefirot to the four sides of the letter Dalet, and they are forty. Aleph-Het corresponds to Zachor [remember], meaning ZA. Dalet corresponds to Shamor [keep], meaning Malchut, and with them, they are forty-two.

711) What remains is glory, of which it is said, “Blessed be the name of the glory of His kingship forever.” Kavod [Kof-Bet-Vav-Dalet (glory)] (32) and Lev [Lamed-Bet (heart)] (32) are Sad [Samech-Dalet (support)] (64) in Gematria, four times to each side of the Dalet, thus sixty-four to the four sides, which are 256 in Gematria. Glory is above and heart is below. This is why each day, we cite “Hear O Israel” twice a day, in which we say “glory” twice, which are sixty-four. With the two times Dalet [four], Dalet of Echad, they are seventy-two.

Thus, the Dalet of Echad is the wholeness of the forty-two names, and the wholeness of the seventy-two names. This is why in the Psalm of David we say, “Who is the King of glory? The Lord strong and mighty.” And on the second time we say, “Who then is the King of glory? The Lord of hosts.”

There are two unifications, upper and lower. The upper unification is as it is written, “Let the waters under the heaven be gathered together unto one place, and let the dry land appear.” It means that the degrees below the heaven will gather to one place to be in wholeness for VAK, which are the Aleph-Het of Ehad.

“And let the dry land appear” connects these degrees of ZA that have appeared, including the Dalet of Ehad, called “dry land,” from the Chazeh and above, where she is blocked and all her lights are frozen. This unification is a unification of the six words in “Hear O Israel” [in Hebrew], which reveals the Hassadim to ZA.

But the Dalet of Ehad has not received her correction so that Hochma could shine in her, until the lower unification took place, as it is written, “Let the earth put forth grass.” This unification was done in “Blessed be the name of the glory of His kingship forever.” Then, as she was dry from Chazeh de ZA upwards in the upper unification, now that she has descended from the Chazeh down on “Blessed be the name of the glory of His kingship forever,” she has become a land that bears fruit and offspring. This is because the Hochma in the Dalet of Ehad appears from the Chazeh down, and all the Sefirot de ZA, which are the Aleph-Het of Ehad, shine in all the sides of the Dalet of Ehad in their fullest.

It is written, “On the tenth,” since nine Sefirot to each correspond to the nine months of the woman in labor, as the count of Aleph-Het (9) from Ehad. In the upper unification of “Hear O Israel,” the Dalet of Ehad receives from the nine Sefirot de ZA, which are Aleph-Het, as an Ibur [conception], which is nine months, nine Sefirot.

The woman in labor is the Dalet from Ehad, which afterward, when the lower unification from the Chazeh down occurs, in “Blessed be the name of the glory of His kingship forever,” she delivers the nine Sefirot, meaning they appear in her. But in the upper unification, the nine Sefirot de ZA, which are the Aleph-Het of Ehad, are still covered and concealed in her as though she is pregnant, as at that time she is dry.

Aleph-Het implies the name Mem-Bet because from Chazeh de ZA upward is the upper unification and the name Mem-Bet governs there, meaning that the lights of Hochma are covered with this name. And after the upper unification occurs in the name Mem-Bet, what remains is to unify the bottom unification from Chazeh de ZA downward in “Blessed be the name of the glory of His kingship forever.”

What remains is glory, of which it was said in “Blessed be the name of the glory of His kingdom forever and ever,” meaning that what remains is to unite the bottom unification so the Dalet of Ehad will deliver and reveal the nine Sefirot she had received for each of her sides in the upper unification. This is Kavod Lev [glory heart], meaning that she is called “glory,” and Lev (32) paths of wisdom [Hochma] appear in her. Kavod [Kof-Bet-Vav-Dalet (glory)] (32) and Lev [Lamed-Bet (heart)] (32) are Sad [Samech-Dalet (support)] (64) in Gematria, four times to each side of the Dalet, which are 256 in Gematria, implying the 256 wings of the animals.

“Glory” is above, and “heart” is below. Above the Chazeh, Malchut is called “Glory” [Kavod]. However, the disclosure of the glory, which is the Lev [thirty-two] paths of wisdom, occurs through Malchut, and this is only from Chazeh de ZA and below, in the unification, “Blessed be the name of the glory of His kingdom forever and ever.”

This is why each day we make the unification, “Hear O Israel,” twice, as we say twice “glory” in them, which are sixty-four. With the twofold Dalet from Ehad, they are AB [seventy-two]. The name AB, in whom Hochma appears, is implied in the bottom unification. Thus, Dalet in Ehad is wholeness of the forty-two names and wholeness of the seventy-two names. The wholeness of the upper Zivug from the Chazeh and above is for the dominion of Hassadim, the name Mem-Bet, and the wholeness of the illumination of Hochma from the Chazeh and below is the name AB, which emerges from the three verses, “And went,” “And came,” “And pitched.”

This is why we say in the psalm of David, “Who is the king of glory? The Lord, strong and mighty.” In the second time we say, “Who is the king of glory? The Lord of hosts.” The first king is above the Chazeh, where Malchut is called “glory,” by the name Mem-Bet, where there is no disclosure of the thirty-two paths of wisdom. The second king is the glory below the Chazeh, the name AB, in which there is disclosure of Hochma.

712) It is written, “And in His temple everything says, ‘Glory!’” This is the inner, upper palace, where everything is sanctified, Bina, where one who is worthy of being sanctified is sanctified. How is that palace sanctified? First, the gates open through the Daat, ZA, which rises to Bina during the domination of the left and becomes the middle line. This is the Daat that unites right and left, HB, with each other, and opens the gates of Bina from the blockage of the left. By that, ZA, too, receives three lines from her.

One blocked key, meaning Daat, set up and opened one gate to the south side, right line. Then the high priest, Hesed, enters through that opening and hurries with his belt, Malchut, and with his corrections, namely the four garments of the simple priest—bonnet, gown, belt, and trousers—corresponding to the four letters ADNI, Malchut.

Subsequently, he is crowned with the crown of holiness and wears a breastplate, a vest, and a coat of seventy bells and pomegranates, which are as is written, “A golden bell and a pomegranate,” Mochin of illumination of Hochma that extend from the first Hey of

HaVaYaH. And the plate, the crown of holiness on his forehead, called “the plate of the crown of holiness,” is Yod de HaVaYaH. He is adorned by the four gold garments and four white garments, opposite the eight letters in the names, HaVaYaH ADNI. And on that plate were the forty-two letters blazing, meaning the name, Mem-Bet, and they were shining atop it. And that whole palace was shining with upper lights.

713) The key turned, meaning Daat, and opened the side of Bina on the north. Then A Levite walked in, meaning Gevura and left line, Jacob’s tithing, which he put aside from his sons for the Creator. And with him, a ten-string harp, which are the ten Sefirot of the left line. And he crowns himself in his crowns, in Mochin de GAR, called “crowns.”

Then the key turned again and opened a gate in that palace—the gate which stands in the middle, meaning the pillar to the east, Tifferet, the middle line. Tifferet enters and crowns himself in that gate in seventy crowns, which are the name AB, and in four letters, which are twelve, in twelve combinations of the four letters, HaVaYaH, HG TM that in each there are three lines.

And it was crowned in engravings of 270,000 worlds, which are the place of the revelation of the illumination of Hochma from the Chazeh downward. The illumination of Hochma is called “one thousand.” And there are the two thirds of Tifferet there, which are seventy, and NH, in each of which are ten Sefirot, thus they are 270 Sefirot. He is adorned in the crowns that shine from the end of the world to its end, in Malchut, called “world,” and with several garments of glory and in several holy crowns.

714) The key, Daat, turned again and opened all the hidden gates and all the holy and hidden gates. And ZA is sanctified in them and stands there as a king in Malchut in the middle line of Bina. And he is blessed there with several blessings and is crowned with several crowns.

Then they all come out from Bina to their place in ZA: HB de ZA from the two gates in the south and north of Bina, the right half of Daat from the middle gate of Bina, and the left half of Daat from the Malchut in the middle gate. And they all come out in one connection, crowned in their crowns as it should be. Because they have departed from Bina to the place of ZA, they evoke ZA to adorn in his decorations, in the four Mochin.

715) This animal, Malchut, is in the first state and is still adhered to the left. She awakens and diminishes herself out of the love of the song, out of the craving for Hassadim. This is so because being left without right, she has Hochma without Hassadim, which causes her great sorrow and she yearns for Hassadim.

Because of it she diminished herself below the Chazeh so she could receive Hassadim from him. For the love of the song, she gradually wanes herself until she becomes a point under the Yesod of the lights, and a point under the Chazeh of the Kelim.

And since she waned herself, it is written, “And a man went out of the house of Levi,” meaning the Creator, “And took a daughter of Levi,” which is Malchut, called “the daughter of Levi” when she is on the left. He stretches the left arm under her head out of love, so the left hand of ZA becomes GAR to her, meaning head, as it is written, “His left is under my head.”

716) Since now she is a small point, how can ZA unite with a small point? But for the upper one, as small as it is, it is a praise and merit, and she is big with the Gadlut [adulthood] of the

upper one. This is so because when she is small, the high priest, Hesed de ZA, immediately awakens for her and holds and embraces her. Had she been big, ZA and Malchut would not have been able to unite at all.

But since she has diminished herself and she is a small point, the Sefirot de ZA grip her and raise her up above between the arms of ZA, which are HG. Since they elevated her and she sits between these two sides, HG, the pillar that stands in the middle, Tifferet, middle line, connects with her in love of kisses, love of a single connection. Then it is written, “And Jacob,” ZA, “Kissed Rachel,” Malchut, since by the love of kisses they cling to each other without separation until she receives the Nefesh of pleasures as it should be.

As long as Malchut is in the first state, in the two great lights, both of which receive from Bina, ZA clothes the right line of Bina, Hassadim, and Malchut clothes the left line of Bina, Hochma. Then Malchut does not wish to unite with ZA and receive Hassadim from him, and she is as far from him as the left from the right.

To receive Hassadim from ZA she must diminish herself to a point under Yesod de ZA, to the lowest degree below ZA so she can no longer receive from Bina, but from ZA, her superior. And when she is a point below him she unites with him into one and receives from him all the Mochin de Gadlut.

717) When she takes the pleasures of Nefesh properly and wishes to count her armies, they all gather and call unto her, “Glory, glory, glory!” from the holy palace of AVI. And in the holy palace of AVI, which are HB, they start and say, “Sanctified, sanctified,” meaning they give of their lights—called “holiness”—to Malchut. Then the month, Malchut, is properly sanctified. And then it is written, “And in the first month,” as it is certainly the first.

This is so because when she was adhered to the left without right, it was not considered a reality for her because her lights were frozen and she could not bestow. Now, however, once she has been diminished into a point and was rebuilt by AVI in lights of holiness to be under the degree of ZA, this is considered her first existence.

This is why at that time it is written about her, “And in the first month.” It is written about that, “Draw out, and take,” meaning draw the upper days of ZA to Malchut. And it is written about that, “In the tenth of this month,” when the moon, Malchut, was joined with the sun, ZA, so the nine Sefirot de ZA would operate and shine in the Malchut. And she who was a single point after the waning, when she descended from the palace of AVI, expands a bit, fills up, and becomes the bottom Hey de HaVaYaH, full of abundance from all four sides and properly sanctified.

718) That palace turned and opened another gate, on the south, on the right line, in seventy-two crowns, which is the name AB that shines in the right line. Afterward, it opened a third gate to the east, the middle line, in fifty lights of the fifty gates of Bina. After that, it opened another gate, to the west, which is Malchut in the seventy-two crowns of the name AB, and in all 248 Hassadim in the count of the words in the portions of the Shema reading.

And that animal, Malchut, which was small at first, grew once she received the seventy-two crowns and the 248 Hassadim, as it is written, “The whole earth is full of His glory,” which is the upper glory and the lower glory. Malchut receives all that in the unification of the Shema reading.

719) When it reaches eighteen worlds, in which there are the eighteen blessings of the prayer, “Standing Prayer,” which begins with the words, “Lord, open my lips and let my mouth declare Your praise,” the middle pillar, ZA, connects with her in fondness of kisses of the lips, meaning NH, and the tongue, righteous, Yesod, is between them, “The tongue of them that are taught.” At that time, “And Jacob,” ZA, “kissed Rachel,” Malchut..

Then that animal, Malchut, is summoned, “Glory, glory,” And AVI say “Sanctified, sanctified.” AVI dispense their lights—called “holiness”—upon her. And then the month, Malchut, is properly sanctified, and she is called, “And in the first month,” the first indeed.

720) And then, “Draw,” the upper days of ZA to Malchut. This is why it is written, “In the tenth of this month,” where the nine days of ZA will shine unto Malchut, when the holy moon, Malchut, was joined with the sun, ZA, of whom it was written, “For the Lord God is a sun and a shield.” And the little point that Malchut was has been filled as the full moon. And then it is the full month, when the moon, Malchut, is full, “And the whole earth is full of His glory.” At first, she was deficient, but now she is completely full.

721) “On the fourteenth day of the month, the Passover to the Lord.” Why is the lamb offering for Passover? The fear of the Egyptians and their gods was a lamb because the Egyptians were serving the sign of Aries. This is why they were serving the lamb.

It is written, “If we sacrifice the abomination of the Egyptians.” What is the abomination of the Egyptians? Is it written about it, “Abomination of the Egyptians” because it is hated? Indeed, the fear of the Egyptians and their god is called “the abomination of the Egyptians,” as it is written, “According to the abominations of the nations,” meaning the fear of the nations.

722) Come and see Joseph’s wisdom. It is written, “And from among his brothers he took five men” and taught them to say, “Your servants have been keepers of cattle.” But does a king who rules over the earth, who is a father to the king, do such a thing, making the Egyptians hate his brothers and disrespect them, “For every shepherd is an abomination unto the Egyptians”? Indeed, the abomination of the Egyptians, their fear and the god is called that. This is why it is written, “If we sacrifice the abomination of the Egyptians?” being their god.

723) Joseph said, “The very best of Egypt is the land of Rameses. And they set this land apart for their god, the sheep, to graze there and to walk there in all the pleasures of the world. And all the Egyptians considered those who keep their gods as their gods. He said, “I will make my brothers inherit that land, and the Egyptians will bow before them and revere them as they should, as it is written, “For every shepherd is an abomination unto the Egyptians.” For this reason, they would regard them as their gods.

724) As the Creator avenges idolaters, He avenges idolatry itself. If so, how did Joseph turn his brothers to idol worship, making the Egyptians bow before them as before their gods? Joseph did not turn his brothers to idol worship. Rather, he made them rule over the Egyptians’ idol worship and subdue their idolatry under the hands of his brothers, so they would strike them with a rod.

Joseph said, “If my brothers govern their idolatry, they will certainly govern themselves,” and this is why he settled them in the best of lands and gave them dominion over the entire country.

725) The Passover lamb is because the fear of the Egyptians and their god was a lamb. The Creator said, “From the tenth of this month, take the god of the Egyptians and catch him. And it will be imprisoned and captive by you for a day, two days, and three, and on the fourth day, execute him and gather over it.”

726) And when the Egyptians heard the voice of their fear, that it was caught by Israel, and they could not save him, they wept, and it was as hard for them as though they themselves were tied and about to be killed. The Creator said, “He will be captive in your possession day after day for four days, so the Egyptians will see that he is imprisoned, and on the fourth day, execute him, and the Egyptians will see how you execute judgment on him.” And these judgments that they would carry out in their fear were harsher for them than all the blows by which the Creator had inflicted them.

727) Afterward it was sentenced in fire, as it is written, “And burn their graven images with fire.” The Creator said, “Do not eat from it raw,” lest the Egyptians will say that he is being eaten with the desire and craving of our god, insufficiently roasted. Instead, roast it and do not cook it, for if it were cooked, it would be covered in a pot under the water and they would not see him. Rather, his correction is to be seen burning in fire because its smell travels afar.

728) “His head bent upon him on his legs,” so they will not say that it is some other animal or thing, but will recognize him, that it is their god. Also, they should not eat him with great desire, but full, in a manner of disgrace and degradation. You are not to break any bone of him. Rather, they should see his bones cast in the market and they cannot save him. This is why it is written, “Upon their gods also the Lord executed judgments,” multiple judgments. “And your staff in your hand,” not a sword or a spear or other instruments of war, to show that you do not fear them.

729) The Egyptians were worshipping the Aries. This is why they were worshipping the lamb. It turns out that they needed to worship a young lamb, not a lamb. They were serving all of them, but Aries descends and ascends. At one time it seems like a young lamb and at other times like a big lamb. This is why they were serving all of them.

Every great beast was their god. This is why the Creator killed every firstborn of the cattle. Those were degrees above, high spiritual forces of impurity, called “the firstborn of the cattle,” and this is why they were serving them.

730) It is written, “You shall eat nothing leavened [Mahmetzet],” and it is written, “There shall no leavened bread [Hametz] be eaten.” The difference between Mahmetzet and Hametz is that Hametz is male and Mahmetzet is female. Why does it not say, “You shall eat nothing” regarding Hametz, as well? Rather, the female of the Klipot spoils her ways most; hence, it is written as a warning, “You shall eat nothing.” But the male of the Klipot, which clings to the thread of purity more than the female, is said as a request, “There shall no ... be eaten,” and not as a warning or commandment. This is why it is written here, “There shall no ... be eaten” here, and there, “You shall eat nothing.”

731) But it is written, “Thou shall eat no leavened bread with it.” Thus, in leaven, too, which is the male of Klipa, it is also written as a warning. The text writes extensively about the honor of the sacrifice; this is why it is written, “You shall eat nothing.” However, in the beginning, it spoke of the leaven in terms of request, “There shall no ... be eaten.” But afterward, in the Mahmetzet, it is phrased as a warning, “You shall eat nothing,” since the

female of the Klipot is harder than the male of Klipa. She is called Mahmetzet because there is the smell of death there.

Hametz indicates male; hence, no death is implied in it. But Mahmetzet is female, and it is written, “Her legs go down to death.” Hence, at the beginning of the word, Mahmetzet, and at its end you will find the letters Mem-Tet [letters of the word “dead” in Hebrew]. For this reason, one who eats Hametz on Passover, the female brings his death sooner and he should know that he is dead in this world and in the next world, as it is written, “That soul shall be cut off.”

732) Why is a Matza called so? Shadai means that He who said to His world, Dai [enough], will say to our troubles, Dai. He chases away from us the judgments and the troubles. So is the Matza. It subdues and overpowers, chasing away all the evil sides and creates strife among them, such as the name, Shadai on the Mezuzah, which chases away demons and harm-doers at the gate. Similarly, a Matza chases them away from all those holy abodes and creates strife and quarrel between them, as it is written, “Massah and Meribah” [test and strife]. This is why the name Matza is written. But Massah is with an ‘s’ [Samech] and not with ‘tz’ [Tzadi]? Indeed, the translation of Massah is Matzuta [Aramaic: strife]. This is why it is called Matza with ‘tz.’

733) Like the tongue, which is a rod to the whole household, since he torments them with his tongue, it seems to them as though he torments them with a rod. And the tongue is the letter Vav, ZA, HaVaYaH. It is a rod with ten letters, since filled HaVaYaH is ten letters [in Hebrew], Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph. And with it, the Creator struck ten plagues.

And because all the plagues were from the letters Hey, Hey of the name HaVaYaH, Rabbi Akiva says in the Passover Haggadah [narrative], “How do we know that the number of each plague that the Creator struck the Egyptians in Egypt was five plagues? And the letter Hey [numerical value of five], multiplied by the letter Yod [numerical value of ten] is fifty blows. And five times fifty is 250, which is why it is written that they were stricken 250 blows by the sea.

734) The best of the land of Egypt is Rameses. They dedicated that land to their god, to graze and to walk in all the pleasures of the world. And all the Egyptians regarded the keepers of their gods as their gods. This is why Joseph asked Pharaoh for the land of Rameses to graze their flock, to install his brothers as rulers over the gods of Egypt, so they would yield under their hands as slaves under their king, and would all surrender under the name HaVaYaH from their side, and only the name HaVaYaH will rule in the world. Thus, all the appointed ministers surrendered under his hand.

735) And also, to show them that He was destined to avenge them, as it is written, “Against all the gods of Egypt, I will execute judgments, I am the Lord,” since they mislead the people and make gods of themselves. And because the appointee of the lamb is greater than all the appointees of all the other gods, the Creator ordered Israel, “They shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household,” and make themselves rulers of him and capture him in their possession for a day, and two, and three. And after that, execute him before the eyes of all the Egyptians, to show that their god is in Israel’s possession, to execute judgment on him.

736) This is why it is written, “'Do not eat any of it raw or boiled at all with water, but rather roasted in fire, both his head and his legs along with his entrails.” This is so that he will be sentenced by the fire of the roast. And He ordered his bones thrown in the market disgracefully. This is why it is written, “Nor are you to break any bone of him.”

He commanded about the fourth day, after he has been tied for three days, that judgment will be executed on him. This was tougher for the Egyptians more than all the blows that the Creator struck them through Moses.

Moreover, He commanded that he should not be eaten with great appetite, but on a full stomach. And as soon as they see his bones in the market and they cannot save him, this is harder for them than anything. Moreover, it is written about them, “And your staff in your hand,” to subjugate all the gods of Egypt under their hands. And because their gods were appointed firstborns, it is written, “The Lord struck all the firstborn.”

737) After all that, it is written, “You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction.” And it is written, “You shall eat nothing leavened.” Moses said, “Why did He command not to eat leaven seven days and to eat Matza on them? Also, why does it once say, ‘There shall no leavened bread be eaten,’ and once, ‘You shall eat nothing leavened’?” There are seven planets: Saturn, Jupiter, Mars, Sun, Mercury, Venus, and Moon, seven Sefirot HGT NHYM in the Kelim de Achoraim de Malchut. They are from the side of good and bad, where the light, which is Matza, inside, and the Klipa on the outside is Hametz.

Hametz is male and Mahmetzet is female. They are ZON of that Klipa from the outside. It is said about the male of Klipa, “There shall no ... be eaten,” which is not so severe, and about the female of Klipa, “You shall eat nothing leavened,” which is severe.

738) The Matza from within is the seven planets. It is kept from the Klipot. These are the seven maidens that are worthy of giving to her from the king’s house, the Kelim de Achoraim of Malchut de Atzilut, in which Hochma is clothed at the time of the Gadlut of Malchut. It is said about them, “And you shall observe the unleavened bread.” A Matza [unleavened bread] is kept from the Klipot for her husband, Vav, ZA, who is Vav de HaVaYaH. With it, with the Vav, the Matza becomes a Mitzva [commandment].

739) Those who keep it to the Yod-Hey that are hidden in the letters Mem-Tzadi of Matza, since they are Yod-Mem Hey-Tzadik when replacing the letters of the alphabet of Aleph-Tav, Bet-Shin, where the Mem of Matza is replaced with the letter Yod and the Tzadi of Matza is replaced with a Hey. This is the meaning of Yod-Hey concealed in the Mem-Tzadik of Matza.

The Creator commanded to bless Malchut with seven blessings on Passover night, meaning her seven maidens, the seven Kelim HGT NHY de Malchut de Atzilut from the Achoraim, called Saturn, Jupiter, Mars, Sun, Venus, Mercury, and Moon.

Also, He commanded to remove from them the Klipot Hametz and Mahmetzet, which are dark clouds covering the lights of the seven planets, as it is written, “They had devoured them, but it could not be detected that they had devoured them, and they were still ill-looking,” as dark as before. The darkness of their clouds was so strong that the lights in the seven planets cannot shine for them. This is why it is written, “It could not be detected that they had eaten them.”

Rebuke the Animal of the Reeds740) It is written, “Rebuke the animal of the reeds, the multitude of the bulls, with the calves of the peoples.” “Rebuke the animal” is the animal to which Esau clung. “Of the reeds” because on the day that Solomon took Pharaoh’s daughter, Gabriel came and stuck a reed in the sea, and the city of Rome was built on it.

This reed is the male of that evil animal to which Esau clung, who has a small side in the unity of holiness, and this is the reed that Gabriel stuck in the great sea. And this is why she rules the world. It is written about that governance, “The reeds and flags shall wither.” The reed is the governance and head of all the kingships. It is called a “reed” because the Creator is destined to break it like that reed.

Lilit and SAM are called “the animal of the reeds.” They are the male and female of the Klipa and Esau clings to them. The male of Klipa is like a median between holiness and Klipa, since the male, called “reed,” grips to the holy Malchut, and the impure Nukva, called “animal,” Hochma de Klipa, clings to it.

The reed is the male of that evil animal to which Esau—who has a small side in the unity of holiness—gripped, since the male grips to the holy Malchut. This is the reed that Gabriel stuck in the great sea. The great sea is the Malchut, and the reed, the male of Klipa, is stuck inside it.

741) That animal of the reeds governs in Egypt, and from it, several types of governments emerge, all of which are leaven. When the Creator broke it, He removed the Hametz [leaven] and instilled the Matza.

With a small and thin thread, He broke the Het of Hametz and created the letters of Matza [in Hametz there is a Het ( ) and in Matza, a Hey ( )]. He broke the Het of Haya [animal], called Hametz, hence it is called “animal of the reeds,” because it is as easy to break as a reed. And it broke with a thread as thin as hair. He broke the Het and removed its strength and it became a Matza. This is why it is written, “Rebuke the animal of the reeds,” since the Creator rebuked it and the Het of the Hametz broke and became a Hey.

742) The Creator is destined to break that reed. Similarly, He will break the leg of the Kof [ ] from Kanneh [reed], leaving Hinneh [here/behold], as it is written, “Behold, the Lord God will come as a Mighty One, and His arm will rule for Him; behold, His reward is with Him, and His act is before Him.” His act is the act in the Kof, breaking its leg and shifting the leg of the Kof of Kanneh to become Hinneh, as it is written, “A harbinger unto Zion will I give: ‘Behold, behold them.’”

The animal of the reeds is male and female of Klipa that grip to the left without right and extend the Hochma of the left from above downward. This blocks the channels of Malchut because the reed, the male of Klipa, grips to the Malchut.

Hametz is an animal, Nukva de Klipa. To open the channels of bounty in Malchut, the reed and the animal of Klipa must be broken. They cover the lights of Malchut, reducing the GAR of the left, and the beast of the reeds will have no nourishment from them and they will be separated from the Malchut. Then the channels of bounty in Malchut open.

This is considered breaking the leg of the Het of Hametz, which is the animal of Klipa, since the breaking of NHY de Kelim cause concealment of GAR of lights, and the Hametz returns to

being a Matza that is kept for its owner, where the abundance of Hochma does not shine in her, but in VAK de Hochma, from below upward. This is because then there is no nourishment for the animal of the reeds and she is kept for ZA, her husband.

It is also considered that the leg of the Kof broke from the Kanneh, which is the male of Klipa that was stuck in Malchut. And the Kanneh was made into Hinneh, as it is written, “Behold, His reward is with Him,” since once the leg of the Kof has been broken, the reward of the righteous appears.

He broke the letter Het of Haya [animal], called “leaven.” That is, He reduced the GAR of the left, and thus the leg of the Het of Hametz broke. However, it is possible to carry out this diminution by revealing the lock, Malchut of the quality of judgment, which is a great force that diminishes her from VAK de Hochma, even from extending Hochma from below upward.

She can be diminished by revealing the key, at which time the Hochma is diminished only from GAR and remains in VAK. With the thinnest and finest thread, the key, a small diminution, He broke the Het of Hametz, turning the letters of Hametz into Matza and leaving only VAK de Hochma in her, called Matza, since its diminution was not hard, in the form of the key.

Along with breaking the leg of the Het of Hametz, the female of Klipa, the leg of the Kof of Kanneh was broken, too, the male of Klipa. It is similar to breaking the leg from the Kof in Kanneh [reed], leaving Hinneh [behold]. This separates the Kanneh from Malchut and Malchut remains kept alone, since Malchut is called Hinneh, as it is written, “Behold, the Lord God will come as a Mighty One, and His arm will rule for Him; behold, His reward is with Him, and His act is before Him.”

This is so because after the Kanneh was broken and separated from Malchut, the channels of abundance opened in Malchut and the reward for the righteous appeared. It is written about that, “His reward is with Him, and His act is before Him,” since the breaking of the leg of the Kof is as is written, “His act is before Him.” This is so because the reward and the act of diminution of GAR come together, since the GAR is called “face,” and the act of diminution in GAR is considered an act in His face; hence, “His act is before Him.” And then, “A harbinger unto Zion will I give: ‘Behold, behold them” will come true.

743) “Rebuke the animal of the reeds, the multitude of the bulls, with the calves of the peoples.” “Rebuke the animal” is the reed to which Esau gripped, which is the great city of Rome. Gabriel sticking the reed in the great sea means that the reed clung to Malchut, called “the great sea,” and on it, a great city, Rome, was built—the government of Esau.

This reed is called “leaven.” When redemption comes to Israel that reed will be broken, as it is written, “Rebuke the animal of the reeds, the multitude,” and the leaven that extends from the reed will immediately vanish from the world along with its Mahmetzet [leaven], his female, which is the city of Rome. At that time, the Matza will appear in the world, the Temple—of the first Temple and the second Temple, Bina and Malchut.

744) The first Temple and the second Temple correspond to the apple of the right eye and the apple of the left eye. Those correspond to the great Rome and the small Rome, corresponding to two clouds that cover the apple of the eye on the right eye and on the left eye. And those correspond to sourdough and leaven. And as long as they are not obliterated from the world,

neither of them should be seen or found, and the first Temple and the second Temple will not be able to appear in the world.

745) The cure for the clouds of the eye, which darken the apple of the right and left eyes, is the gall of a calf, as it is written, “There shall the calf feed, and there shall he lie down.” “There shall the calf feed” is Messiah Son of Joseph, of whom it is written, “As the firstborn of his ox, majesty is his,” for the face of an ox is from the left. “And there shall he lie down” is Messiah Son of David.

The Messiah Son of David removes the great Rome, and the Messiah Son of Joseph removes the small Rome. Michael and Gabriel are opposite them—Michael is opposite the Messiah Son of David, and Gabriel is opposite Messiah Son of Joseph.

The great Rome and small Rome are two Klipot opposite the holy Bina and holy Malchut. They are two clouds, right and left, male and female, which darken the light of Hochma that extends from the apple of the eye. Also, they are the animal of the reeds that extends Hochma from above downward, and hence cover the lights of Malchut. The cure for that is to diminish the GAR of the left. Their cure is the gall of a calf because the gall is judgments of Nukva that diminish the GAR of the left.

746) For this reason the Het is a thin thread that breaks it and introduces the Hey in its stead, turning the Hametz into a Matza which is a Kanneh in the beginning and withers in the end. Kanneh is the government of Rome, which is the end of all the kings, which the Creator is destined to break.

“Rebuke the animal of the reeds” is rebuking the evil animal, the Het of Hametz, breaking its leg from the Het of Mahmetzet. It is written about it, “And her legs go down to death.”

Also, “Rebuke the animal of the reeds” means breaking the leg of the Kof from Kanneh and leaving the Hinneh. Promptly, “Behold, the Lord God will come as a Mighty One,” as it is written, “A harbinger unto Zion: ‘Behold, behold them. And to Jerusalem, I will give a messenger.” Hinneh [behold] is sixty in Gematria, meaning these writings will come true sixty [years] after 1,200.

Four Redemptions747) “All the souls of the house of Jacob ... sixty-six”—sixty for the awakening of the first Messiah, and six for the awakening of the second Messiah, leaving six years for the number seventy-two at which time will be the complete redemption. That is, a thousand years, which is the whole of the fifth millennium, which is all ruin, and 272 years for the sixth millennium, to keep in them the verse, “Six years you shall sow your field, and six years you shall prune your vineyard,” which are two times six after 1060. And then, “and gather in its crop,” meaning that there will be the gathering of the exiles. Israel are called “crop,” as it is written, “Israel was holy to the Lord, His first crop.”

748) If redemption is for 1,272 years, why is it written above, Ranu [sing (256 in Gematria)] with gladness for Jacob,” which means that in the year 1,256 will be the redemption? However, four redemptions are predicted, opposite the four Passover cups, HB TM, because Israel were scattered in the four directions of the world, HB TM. Those who are from the far away nations are redeemed first, in 1,256, the second ones in 1260, the third ones in 1266, and the fourth in 1272.

749) These redemptions will be in the four animals of the Merkava [chariot/assembly]—lion, ox, eagle, man—in the name HaVaYaH that is riding on them, as it is written, “That You rode on Your horses, on Your chariots of salvation.” Opposite them, four banners and twelve tribes will awaken in three HaVaYot [pl. of HaVaYaH]: “The Lord [HaVaYaH] is king,” “The Lord will be king,” “The Lord will be king forever and ever.” There are twelve letters in them, opposite twelve tribes, and twelve faces in the three patriarchs, three lines HGT, of which it was said, “The fathers are indeed the chariot.”

There are four animals in the Merkava: the face of a lion, ox, eagle, and man, each with three lines HGT, hence they are twelve faces. These ten tribes imply a thousand years, and two tribes imply two hundred years. Seventy-two names in three HaVaYot hang down from twelve letters, since those twelve letters exist in each Sefira of HGT NHY de ZA. It follows that they are six times twelve, which are seventy-two. They are seventy-two years after 1,200, hence the intimation that after 1,272 years will be the redemption. Know that all the ends presented in The Zohar imply that then it is a favorable time to receive Israel’s repentance, and if they repent, they will be redeemed.

750) Seventy-two names are twenty-four to each of the three animals, HGT. Divide the seventy-two in six Sefirot HGT NHY and you have twelve in each Sefira. If you divide the name AB [72] in only three Sefirot HGT, then each Sefira contains twenty-four. The meaning of twenty-four is as it is written, “And they called to each other and said, ‘Holy! Holy! Holy is the Lord of hosts.’” There are three groups of angels, each with twenty-four shapes. One group says, “Holy!” Another group says “Holy!” and a third group says “Holy!” All this is in the illumination of the name AB, since three groups together are AB. Promptly, the left awakens in forty-two letters in the name Mem-Bet [42], which execute judgment on Amalek.

A Bird’s Nest751) It is written, “If you happen to come upon a bird's nest along the way, in any tree or on the ground, with young ones or eggs, and the mother is sitting on the young or on the eggs, you shall not take the mother with the young.” “If you happen to come upon a bird's nest along the way” are the sages of the Bible [Old Testament]. “In any tree” are sages of the Mishnah, who are as fledglings nesting in the branches of the tree. Also, in each tree they are Israel, of whom it is written, “As the days of the tree, so are the days of My people.” “Or on the ground” are sages of the Torah, of whom we learn, “You shall sleep on the ground, lead a sorrowful life, and toil in the Torah.”

“The young ones” are priesthood cadets. “Eggs” are everything that nourishes the Creator, including everything, from small to great. “And the mother sitting on the young” while they were offering sacrifices. It is written about that time, “You shall not take the mother with the young,” meaning do not separate the connection of the mother—the Shechina—with the children, Israel.

752) The Temple was ruined and the offerings were cancelled. It is written, “You shall certainly let the mother go,” the Shechina, and the children have exiled. “And the young you will take for yourself,” since sages of Kabbalah are called “sons,” as they are from the first side of the filling of the letter Vav-Aleph-Vav [Vav] in the name HaVaYaH, which is a long world. That Aleph of the filling of Vav-Aleph-Vav extends from Bina, the next world, a world

that is all long. It is written about it, “In order that it may be good for you and you will prolong your days,” for a world that is all long.

753) In the exile they established prayer instead of the offerings. Israel tweet in the sounds of the songs, in the sound of the Shema reading, which rises to the middle pillar above, ZA, for the mother and daughter, Bina and Malchut, are in exile. It is so because Malchut is included in Bina, hence to that extent Bina is in exile, too.

And as soon as ZA comes down he is tied with the daughter, Malchut, who is called the weaker hand, to tie the Vav, ZA, with the Hey, Malchut, in six Sefirot, since on the Shema reading is the extension of VAK de Gadlut to ZA and to Malchut. Promptly, it is whispered to the Hochma: “Blessed be the name of the glory of His kingdom forever and ever,” the unification of Malchut, at which time abundance is extended to her from the Hochma.

Four Portions of the Tefillin and the Shema Reading754) The Ehad [one] in “Hear O Israel,” the Kavod [glory] in “Blessed be the name of the glory of His kingdom forever and ever” are MA in Gematria [Mem-Hey (45)], from Hochma. It is so because he lowers Hochma to Ima, and as soon as the Hochma descends to Ima, the people tie her in the knot of the head Tefillin, since the knot of the head Tefillin is Leah, dry land, which receives the descending Hochma, as it is written, “And you shall see My back.” This concerns the knot of the head Tefillin.

For this reason, the four portions of the Tefillin are, “Sanctify unto Me,” Hochma; “And it shall come to pass when ... brings you,” Bina; “Hear O Israel,” Tifferet, including six Sefirot in the six words of Shema Israel; and “And it shall come to pass, if you listen,” Malchut, called “the weaker hand.” The prayer is Keter, a Keter on the head of ZA, as it is written, “There is none as holy as the Lord,” where the “The” implies Keter [crown], since Sandalfon ties all the prayers and makes them into a crown.

755) At that time we must set the table for the king’s meal and establish a tabernacle and a lamp, an ark, and an altar, and all the other tools of service of the king’s house. We are not referring to an ordinary table, which is not the work of the Creator, for we mean only the table that is the work of the Creator, His Shechina. The Shechina is His tabernacle, of ZA, His table, His lamp, His ark, His altar, for the Shechina consists of all the tools of servicing the upper king, ZA.

The Showbread, which Is Twelve Faces756) Those who are called “sons,” who aim, establish wine and bread of the upper king, ZA. It is written about them, “My bread which is presented unto Me for offerings made by fire,” since only those who are called “fires of the Creator” can offer to Him. This is why it is written, “My bread which is presented unto Me for offerings made by fire,” of which it is written, “Go, eat of My bread.”

They are called “showbread” [Lechem Panim (lit. bread of the face)], which is twelve faces implied in three HaVaYot, as it is written, “The Lord will bless you,” “The Lord will shine,” “The Lord will lift,” in which there are twelve letters corresponding to the twelve faces of three animals.

The four animals are the face of a lion, ox, eagle, and man. When they are included in one another the four animals do not contain every animal, but only three animals—lion, ox, and eagle—which are twelve faces. But the face of a man is missing in each of the four animals, even in the face of a man himself there are only lion, ox, and eagle, with his own—the face of a man—being absent, since the actual face of a man, Malchut herself, the lock, is missing in them. They only have the Malchut of the key, which is mitigated in Bina, Ateret Yesod de ZA, and not the actual Malchut. Hence, she is an eagle, ZA, with the actual face of a man, Malchut herself, being absent there.

757) The bread of the twelve faces is the bread of man, HaVaYaH filled with letters Aleph, Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph, which is MA [Mem-Hey] in Gematria [45], as the count of Adam [man]. Also, they are twelve, in three HaVaYot, three lines, and in each line there is one HaVaYaH, twelve letters, and he has bread in four faces, four letters HaVaYaH, which includes twelve faces.

That bread of the king’s table is clean semolina, where there is nothing of the chaff or straw, which are judgments. The bread is twelve faces of ZA, and he is set on the table, Malchut, called “the king’s table.”

758) His furnace, where he bakes the bread, is the Shechina, where the bread is cooked and completed. For this reason, you begin to cut the bread only from the place where its cooking is completed, similar to the completeness of the fruit, at the end of its ripeness. This is ADNI, Malchut, which is the completion and wholeness of HaVaYaH, ZA, the showbread [bread of the face], the twelve faces in ZA.

ADNI is the furnace of ZA, which complements it. It is called Kivshan [furnace] because she is Kevusha [conquered] under her husband. It is written about her, “And Mount Sinai was all in smoke because the Lord descended upon it in fire; and its smoke ascended like the smoke of a furnace.” This is not referring to a furnace of fire of an uneducated one, but to a furnace of fire in which He conquers His mercy for His people when they pray and plead pleadings. It is said about it, “So will Your mercy conquer Your anger.” It is said in it that the secrets of the Creator, the wonders of creation, why do you need them?

759) The bread of Torah contains clean semolina, which the king gives to those of whom it was said, “All of Israel are sons of kings,” those who are called “sons,” and it is the food of the righteous. And there is the bread of Torah, which is waste that is given to the servants and maidservants of the king’s house, who serve the horses and horsemen of the king’s house. Because of it, it is written about the queen, “She rises while it is still night and gives prey to her household, and a portion to her maidens,” who are the sages of the Mishnah.

This is why it is written concerning the king’s food, “And a tenth of the ephah semolina,” semolina indeed. And the tenth of the ephah is Yod from ADNI, which is the tenth. This semolina is the king’s food.

760) Moses said, “Arise, Rabbi Shimon, Rabbi Elazar, Rabbi Aba, Rabbi Yehuda, Rabbi Yosi, Rabbi Hiya, Rabbi Yudai, to establish a gift to the king, the Creator, and to offer all the organs, Israel as offerings to the Creator. Those who are called “the souls of Israel” are offered to the organs of the holy Shechina, the Sefirot of Malchut, which is called “fire of the high one.”

That fire grips trees, which are called “trees of the offering,” which are the tree of life, ZA, and the tree of knowledge of good and evil, Malchut. The trees of holiness are called “sages of the Torah,” to which the Torah clings, as it is written about her, “‘Is not My word like fire?’ declares the Lord.”

My Bread, which Is Presented unto Me for Offerings Made by Fire761) It is written about Malchut, “An offering for the Lord, fire for the Lord.” It is also written, “My bread which is presented unto Me for offerings made by fire.” But it is already written that one must not offer unless it is for the Creator, so what is “presented unto Me for offerings made by fire”? One who offers a present, offers it to the king, then the king dispenses to whomever he wants. Likewise, Israel offer the Torah, Malchut, to the Creator, and she is His bread, His wine, and His meat.

It is written in the Torah, in Malchut, “A bone of my bone, and flesh of my flesh.” She is holy flesh, for we are speaking of flesh that comes down from the heaven. Through the offering that Israel sacrifice, the souls grow near to Malchut, in MAN, and Malchut approaches the king, making the unification of ZA and Malchut. And from the illumination of the Zivug the king dispenses to all the worlds.

Semolina, Regular Flour, and Waste762) What does the Creator do with this gift, with the illumination of the Zivug that is made by the offering? It is similar to a king who is eating at his table, and every kind of semolina, regular flour, and waste is brought to his table. He dispenses from his table to all who are present at the meal through his appointees, to each as it befits him.

The bread of semolina that the king eats, He commands to give to his loved ones with Him, as it is written, “My bread which is presented unto Me for offerings made by fire, of a fragrance,” which is as it is written, “They shall eat the Lord's offerings by fire and His portion.” That food is from the tree of life, hence it is clean semolina without any waste at all.

But with respect to the tree of knowledge of good and evil, in which there is waste, he commands to give the regular [flour] to the angels, and the waste to the demons and harm-doers, who are serving the king’s horses and horsemen.

763) Likewise, regular flour is given to the king’s horsemen, the sages of the Mishnah, who are as angels, and to their servants, who are Jewish Shedim [demons], inscribed in the letter Shadai, in the letters Shin-Dalet from Shadai. And there are demons and harm-doers from the side of impurity. These are called “idol worshipping demons,” since “God has made them one opposite the other.”

764) This is why the sages of the Mishnah said that of those three kinds from the Jewish demons, one of their kinds is as the ministering angels, and another kind is as people. A third kind is as beasts. Some of them are wise in the written Torah and in the oral Torah, and the one called “the demon Joseph” is named after the one who begot that demon.

It is with good reason that the sages of the Mishnah said, “If the rav [teacher] is similar to the angel of the Lord of hosts, he will seek Torah [teaching] from his mouth,” for the sages of Mishnah are similar to angels. Ashmadai, king of the demons, and all his family, are Jewish demons, who surrendered in the Torah and in the names of the Torah.

765) Because the sons of Aaron set their offerings, they were punished. It is so because although all the offerings approach the king, the king dispenses them to each according what befits him and takes to His portion what befits Him.

The abundance of the offering is divided into three parts:

1. Clean semolina, abundant Hassadim, which extend from ZA, for in Hassadim there is no grip to the Klipa. This is why it is called Solet [semolina], for it contains no Psolet [waste]

2. Regular flour is illumination of VAK de Hochma that extends from Malchut, illumination of Hochma from below upward.

3. Waste is illumination of Hochma that extends from above downward, which was the sin of the tree of knowledge.

Israel offer the offering that induces the Zivug of ZA and Malchut, where three kinds of bounty emerge from the illumination of the Zivug. ZA himself dispenses them. Bread of semolina that the king eats, He is commanded to give to His loved ones.

ZA is in desiring mercy, hence he eats the semolina, light of Hassadim. He is commanded to give to His loved ones because it is the food of lovers, who are attached to Hesed, like ZA.

That food is from the side of ZA, the tree of life, from which the abundant Hassadim extend. But with respect to the tree of knowledge of good and evil, from Malchut from which the abundance of Hochma extends, He commanded to give the regular to the angels, regular flour, VAK de Hochma, which illuminates from below upward. And the king’s horsemen, the sages of the Mishnah—who are attached to Malchut, called Mishnah—receive the regular flour, too.

And the waste, the extension of Hochma from above downward, is forbidden illumination and regarded as impure blood that was given to the demons and harm-doers. Although this illumination, too, extends through Israel, who are making the offering, it is not regarded for them as sin, since that illumination emerges by necessity and they do not extend or dispense it to the side of impurity, to demons and harm-doers, but ZA dispenses the abundance in this manner.

However, the sons of Aaron arranged all three extensions by themselves. They even extended the third extension to the demons and harm-doers, which is forbidden. And because they themselves extended and set up all three extensions and dispensed them, they were punished. It is so because the third extension, which they extended from above downward, is forbidden for Israel. And although in all the offerings, these illuminations go out to the demons and harm-doers, it is done by ZA, from above, who dispenses them as he sees fit.

Although all the offerings are offered to the king, and then all three kinds of illumination emerge—semolina, regular flour, and waste—there is no prohibition here because the king dispenses them to each according to what suits him, for ZA dispenses and arranges the three kinds of abundance. He gives the third kind to demons and harm-doers as he sees fit.

But Israel, who offer the offering, do not do anything by that. But as for the sons of Aaron, they themselves set up the three kinds of abundance, and they themselves dispensed them, hence they were punished, due to the extension of the third kind.

The Festival of Shavuot [Weeks]766) It is written, “On the day of the first fruits, when you present a new offering to the Lord in your Feast of Weeks.” “On the day of the first fruits” is a river that comes out of Eden, ZA, which is a day from the upper first fruits, Yod-Hey, AVI, called “first fruits.” The Torah depends on ZA, who elicits all the secrets of Torah. And because he is the tree of life, they must bring the fruits of the tree.

767) The day of the first fruits is the upper first fruits of the Torah, AVI. As the firstborn to their mothers, the first fruits of trees are called so, like the first fruit of a fig. Just so, Israel are the first, the first fruits for the Creator from among all the nations of the world, as it is written, “Israel was holy to the Lord, His first crop.” This is why it is written concerning first fruits, which imply Israel, “Bring ... into the house of the Lord your God,” meaning that they will be rewarded with complete redemption. This is why it is written about the idol worshipping nations, “And they devour Israel with gaping jaws,” and, “All who ate of it became guilty; evil came upon them.”

768) It is likewise with Vav, ZA, who includes six Sefirot, Ben [son of] Yod-Hey, who are AVI, called “first fruits,” called Bechor [firstborn (Bet-Chaf-Reish)]. All the branches extended from it—in which there are heads, the degrees in which there is GAR, head—are called “first fruits.” Vav is a river from those upper first fruits; ZA is a river that comes out of Eden, from Yod-Hey, and on that the Torah depends.

When it comes out and appears, all the secrets of Torah appear. And because it is the tree of life and the Torah, this is the meaning of what is written, “It is a tree of life to they who hold it.” The commandments of ZA, of the Torah, are similar to the father of the fruits of the tree, which they should bring to the house of the Lord.

769) What are the first fruits for? They are called “a new offering.” They are present in the tree, in the six months of winter and fall, which are in the tree as a fetus in its mother’s intestines. Is it also six months from the moment they grow to the completion of their ripening? What is the reason that Adam, of whom it is written, “For man is a tree of the field,” is in Ibur [conception] for nine or seven months? It is also written about the beast, “It shall remain seven days with its mother, and from the eighth day on it shall be accepted as a sacrifice of an offering by fire to the Lord.” What is the reason for the requirement of seven days? And the Sefirot, in which there is the name HaVaYaH and all His appellations, why are they called by the names of animals, by the names “lion,” “ox,” “eagle,” and “man”?

770) Indeed, a new offering means the Shechina. From six months to six months, the fruits in the Ibur of the tree are the six Sefirot HGT NHY, called “primordial years for the creation of the world.” These are 6,000 years that the world stands. They are called years on the part of upper Ima, Bina. On the part of the lower Ima, Malchut, they are called “months.” And because the six Sefirot preceded the world and all creations, they are called “first fruits.” This is the meaning of the fruits of the tree being first fruits in six months from the time of their budding to the completion of their ripening, corresponding to HGT NHY from the side of Malchut.

771) The Shechina is a new offering from the side of the animal. It is written about it, “And the image of their faces was as the face of a man.” There are nine months of conception because a man in Gematria is nine in a small calculation of Hanoch [Enoch]. In a small

calculation, in Matat, called Enoch, all the letters are only regarded as units. Thus, the Mem will be only four [instead of forty], and the Tav is only four [instead of 400]. By that, Adam [man] in Gematria is nine, since Aleph-Dalet are five, and with the Mem, which is four, they are nine. This is the meaning of a person being born after nine months of conception, and a tenth is born to them. By that he is included in all ten Sefirot.

He is called the “firstborn” after the token of the covenant, Yesod, which is Yod, after the first drop, from which semen extends, shooting like an arrow, from which a person is born. And each drop is called Yod because it includes ten Sefirot, where the Yesod, Vav, and the drop, Yod, that mounts the Vav, is like a fruit mounted on the branch of the tree. And because the ten Sefirot contain GAR, first fruit, the man is called first-born.

772) There are several branches in the tree, and there are several figs on them, those who were first to ripen. These are called “first fruit.” They are the heads of everyone. And like them, it is written, “Raise your heads, O gates,” as in “Lift up your eyes on high and see who has created these,” and also, “Take the sum of all the congregation of the children of Israel.”

It is so because the reason he is called a “firstborn” is that he comes from the drop of Yesod, Yod, which comprises ten Sefirot. In general, they contain GAR KHB, which are first fruits. Accordingly, all the people must be firstborn, so why is only the first called firstborn? Those who were first to ripen are called “first fruits” because the disclosure of GAR, first fruits, follows only the first fruit and the first child. The GAR do not appear on the rest of the children, even though they extend from Yod.

They are the heads of everyone, where the first child is the head of all who follow him, for the GAR appeared on him, the head. From him the head illuminates to the rest of the sons. He brings evidence that “head” means GAR, from the words, “Raise your heads, O gates.” “Raise” means GAR, as in “Lift up your eyes on high,” which means GAR, since “your eyes” is Hochma. Also, “Take the sum of all the congregation of the children of Israel” means GAR. Similarly, the firstborn are called “heads,” after the GAR.

773) “Raise your heads, O gates.” “Gates” are those fifty gates of Bina, the seminary of above, and “Raise the doors of the world” of the lower seminary, Malchut. Anyone who engages in Torah finally rises high, as it is written, “And the king of glory shall come,” and there is no glory but the Torah.

774) It follows that one who is learning Torah, called “glory,” is called a “king,” for it is written, “And the king of glory shall come.” It is not that he is only in that other, next world. Rather, he is king in both worlds in the form of his Master. This verse is doubled: once, “Who is the king of glory,” and the other, “Who is the king of glory” [worded a little differently in Hebrew], which indicates two worlds, this world and the next world.

“Raise your heads, O gates.” “Your heads” is written twice. These are the animals of the upper Merkava, above Chazeh de ZA, and the animals of the lower Merkava, in Malchut.

775) “Raise your heads, O gates” means the upper gates, gates of upper Tevuna, fifty gates. “Your heads” means that each gate has a head, so as to expand and enter one another, and mingle in one another.

776) In the book of Enoch, “Raise ... gates” are the gates below the patriarchs, HGT. They are the bottom three Sefirot, NHY. “Your heads” is the heads of the champions of Israel, the upper patriarchs, HGT, which turn to HBD in Gadlut. They are the heads of the gates.

And because of those NHY, which are the Ophanim that surround and carry them on their wings, we say, “Raise your heads, O gates.” “Raise your heads” is HGT, heads upon you, ruling you. “And rise up, doors of the world,” are the mothers, the four of below, HG TM in Malchut. Sarah is Hesed, Rebecca is Gevura, Leah is Tifferet, and Rachel is Malchut.

From Chazeh de ZA and above, HGT, Hassadim are covered from Hochma. From Chazeh de ZA and below is the place of disclosure of Hochma, but they are deficient of Hassadim. Hochma cannot illuminate without Hassadim. For ZA to mate with Malchut, first NHY and HGT must mingle with one another, and then NHY contain Hochma and Hassadim together and can illuminate. At that time they can bestow upon Malchut. Likewise, HGT, which are Hassadim, are completed by the disclosure of Hochma in NHY.

At that time it is considered that NHY are gates to HGT, and it is impossible to receive the complete illumination of Hassadim from HGT de ZA before the Hochma appears in NHY de ZA. It is so because without them, the Hassadim in HGT are regarded as VAK without a Rosh. But after the Hochma appears in NHY, and HGT NHY are included in one another, HGT are regarded as heads because by them they become GAR, called “heads.” In this way, NHY are gates, to raise HGT into being heads.

NHY de ZA are called Ophanim [wheels], carrying on their shoulders the HGT de ZA, which lift them up to the heads. As one’s shoulders carry one’s head, the NHY carry HGT into being heads. This is why NHY are told, “Raise your heads, O gates,” to raise HGT into being heads, because for you they are heads and rulers. The GAR in them appears through you, and they are called “head” and “ruler.” At that time, “Raise the doors of the world,” meaning bestow and raise Malchut, too.

777) “And the king of glory shall come” is the upper king of everyone, ZA, who includes these HGT NHY, a king from that glory, for it illuminates to the moon, Malchut, who is called “glory.” It is the Lord of hosts, ZA. “Shall come” means to bring the Torah, ZA, in an ark, Malchut, in one connection as it should be.

Because he enters his place after ZA mates with Malchut, who is his place, it is then regarded that the Torah, ZA, entered the ark, Malchut, and they connected in one connection, the upper Torah, ZA, in the oral Torah, Malchut. It is so because they connect to interpret unclear words, to disclose the secrets of Torah to the righteous.

778) That unification is done at a time when it is written, “On the day of the first fruits, when you present a new offering to the Lord in your Feast of Weeks,” meaning in the number that you count.

It is so because whenever Israel make calculations for months and good days, the Creator establishes an ark inside the firmaments, like the ark for the cantor, and passes a herald, “Behold, My sons below, sanctify the month, sanctify the good day, sanctify all of you above.” He makes all the hosts of heaven sanctify as one with the holy nation, and everyone keeps one keeping on that day that Israel establish below. This is why it is written, “On your feast of Weeks,” by the number that you count those seven Sabbaths.

You Shall Certainly Let the Mother Go779) At that time the Creator extends the extension of seven degrees below in that degree, Malchut, who unites with them in those seven Sabbaths, which are HGT NHYM. But are they only six degrees HGT NHY and not more? After all, Malchut receives them and is not in the count.

However, at that time Ima, Bina, sits on the fledglings, HGT NHYM, and lays on them. Bina is sent away from them and those six sons, HGT NHY, are taken along with the degree below, Malchut, to keep the verse, “You shall certainly let the mother,” Bina, “go, and the young,” HGT NHYM, “you shall take for yourself.” For this reason, we extend seven Sabbaths, Malchut, too. And after we extended Malchut, too, we extend HGT NHY to include them in Malchut.

Israel Know How to Hunt Good GameIn that day, Israel take only five sons, five books of the Pentateuch, HGT NH de ZA, five books of ZA, who is called Torah. Are they not six Sefirot, because there is Yesod, as well? In truth, they are seven, with one bird, Malchut, who is between the wings of Ima Bina. It is regarded as merely five degrees HGT NH because the principle of five degrees and Yesod and Malchut are two inclusions of those five degrees, and there is no further innovation in them.

Israel know how to hunt good and respectable game. They bring out that bird from under the wings of that bird, Malchut, by the whisper of the mouth that they whisper to her, whisper by whisper, through many prayers.

781) And that bird that feels the whispers and the voices whispering to her, although she is under the wings of Ima, raises her head and looks to the whispering of the voice. She flies to them and emerges from under the wings of Ima.

Because Israel take her, they keep her, whisper to her, and connect her in one connection so she does not flee and walk away. Promptly, Israel take her in that connection, and the bird wishes to fly and walk away from them, but she cannot walk.

782) And while she is tied under Israel’s hands, they whisper with their voices and she tweets with them, and flies up and down. And all those sons under their mother’s wings, HGT NHY de ZA, when they hear their sister’s tweeting, Malchut, and the whisper of the voice of Israel, promptly come out from under their mother’s wings and fly to the bird, Malchut, and Israel take them and unite with them. Were it not for that bird, to which they gripped at first, HGT NHY would never fly to them and they would not be able to unite with them.

783) How does one hunt that holy bird? Establish before her with joy a dish that is honored, and various kinds of delights, and come to the seminary. Tweet her with proper whispers, and the bird, which is hiding under the wings of Ima, will raise her head and see the set tables and the tweets for her, meaning the prayers, as they should. Then she comes out from under the wings of Ima and flies toward them, and all those sons, HGT NHY de ZA, grip her.

784) They send away she who lies on them, Ima, Bina, which is laying on HGT NHYM, and she goes away. It is so because from the seventh firmament, Hesed, and above, in GAR, “Do not inquire into what is covered from you.” Hence, send her, the mother, Bina, who is from GAR, for you cannot attain her. This is why it is written, “You shall certainly let the mother

go, but the young you may take for yourself.” That is, send Bina from scrutinizing her, for she is unattainable, and the sons, HGT NHYM, take for yourself, but they are attainable.

785) It is written, “In your Feast of Weeks, you shall have a holy convocation.” This is the calling and the tweeting, the prayers we make for the holy bird, Malchut, in the beginning.

Afterward, when the rest of the days, HGT NHY, cling to her, they are called “holy convocations,” in plural form. It is so because the bird is called “holy,” as it is written, “for it is holy to you,” referring to Malchut. And because she is holy, she calls everyone, HGT NHY, and they come to her. This is why they are called “holy convocations.”

786) She calls HGT NHY, and Israel tweet with her and call as well. For this reason, they come to them and unite with them. This is why it is written, “These are the appointed times of the Lord, holy convocations which you shall proclaim.” “Holy convocations,” after their tweeting and after that holy bird, holiness, which calls them.

It is written, “And the mother [is] sitting on the young.” This is the Katnut that Ima bestows upon the sons, since the first correction that Bina corrects ZON, HGT NHYM, is raising Malchut to her, bringing the Yod into the light of Bina and making it Avir [“air,” the difference between Ohr (light) and Avir (air) is an addition of Yod], for then Bina diminishes into VAK without GAR because of Malchut. Following her, all the degrees diminish and all receive VAK without GAR due to the ascent of Malchut to Bina in all the degrees.

That bestowal is called “The mother is sitting on the young.” If ZON did not receive that Katnut from Bina, they would not be suitable for reception of any Mochin. This is why it is regarded that HGT NHY de ZA, as well as Malchut, rose under the wings of Bina, and thus receive their Katnut. However, on appointed days and times, Israel—through their prayers and the delights of a good day—must lower the Malchut and VAK de ZA from the wings of Bina and extend to them Mochin of Gadlut from Bina.

There is one bird that is between the wings of Ima; it is the Malchut that receives the Katnut from Ima. This is called “the wings of Ima,” and by that Malchut rises to Bina, where the Yod enters the light of Bina and becomes Avir [air].

The extension of GAR from Bina to Malchut is called “hunting.” There is bad hunting, as is written about Wicked Esau, “a cunning hunter,” since he was extending the GAR of the left, which is forbidden to extend. But Israel know how to hunt good hunting, extending VAK de Hochma, which are united with Hassadim in the right through the middle line.

Israel know how to hunt good, big, and honorable game, since the game of Israel is good game, and not bad game, full of judgments as Esau. It is a big and honorable game, Mochin de Gadlut, which is honorable. This is done by uniting left with right in the middle line, and through the Zivug of ZA and Malchut.

Israel elicit that bird from under the wings of Ima by the whisper that they whisper to her, whisper by whisper. By raising MAN through their prayers to extend upper illumination, eliciting the Yod from the Avir of Bina, and returning the GAR to Bina so she bestows them upon Malchut.

First, the left line of Bina comes out at the point of Shuruk, and Malchut receives from it illumination of Hochma of the left, called “head.” That bird, which feels those whispers and those voices whispered to her, raises her head, emerges from Katnut de Ima, and receives

GAR of the left, called “head.” She flies toward them and comes out from under the wings of Ima, meaning she has come out of the Katnut of Ima, but has not yet arrived at actual Gadlut, since she is in GAR of the left, in Mochin de Achoraim [back].

Because Israel take her, they hold her and whisper to her, and tie her with a knot so she does not fly and go away. That is, they raise MAN through their prayers in order to diminish her from the GAR of the left through the disclosure of Masach de Hirik. They keep her, meaning that the Masach de Hirik is a connection by which Malchut connects under Yesod de ZA. And they tie her with a knot so she does not fly and go away, so she will not be able to fly and return to GAR of the left, where Israel have no portion.

Promptly, Israel take her with that knot, and the bird wishes to fly and go away from them, but she cannot go because the Masach de Hirik diminishes the GAR of the left in a way that she can no longer return to them.

Once Malchut has waned down to a point under the Yesod, she must be raised to the palace of AVI, where she will build a new building and will be fit for mating with ZA face-to-face, as it is written, “And the Lord God built the rib.” And while she is tied in the hands of Israel, while she is still diminished, they whisper with their voices, raising MAN through their prayers, and she flies up, rising to the palace of AVI to be rebuilt. Then she comes down built and corrected so as to connect with ZA face-to-face.

All those sons under their mother’s wing, VAK de ZA, HGT NHY, received the Katnut of Bina, called “their mother’s wings.” When they hear their sister’s tweet, and the whisper of the voice of Israel, namely the sound of the prayers of Israel and Malchut’s singing, being the MAN that they raise to ZA, they promptly emerge from under their mother’s wings, emerging from Katnut de Ima, and fly and connect with the bird, Malchut, face-to-face.

Israel take them, receiving the Mochin de ZA and Malchut, and unite with them. Were it not for that bird, to which they gripped at first, the HGT NHY would never fly to them because the Hassadim received from ZA, and the Hochma received from Malchut are in unification. And as long as Israel have no Hochma, the Hassadim that they receive are regarded as mere VAK without a Rosh.

Therefore, first they must receive the Hochma from Malchut, and then they can receive the Hassadim de ZA, GAR. It follows that if they did not receive Hochma from the bird, first, meaning from Malchut, the HGT NHY de ZA would never be flying toward Israel because they would be only VAK without a Rosh.

Moreover, before HGT NHY de ZA unite with Malchut, there is no Hochma even in them, since ZA is always attached to GAR de Bina, which are covered Hassadim. For this reason, they are not regarded as holy convocations, for holy means GAR, until ZA unites with Malchut.

And because she is sanctified, she calls everyone, HGT NHY, and they come to her, meaning that HGT NHY de ZA unite with her. And because they unite with Malchut, they are called “holy convocations,” meaning that there is GAR in them.

A Bird’s Nest787) A bird is the Shechina. The nest is the Temple, where the Shechina dwells. Israel are the fledglings on which the mother, the Shechina, sits. It is written about it, “And the mother [is]

sitting on the young or on the eggs.” The young are the sages of the Mishnah, which fly by her commandments. The eggs are the sages of the Bible [Old Testament].

788) When Israel sinned and the Temple was ruined, it is written, “You shall certainly let the mother go,” meaning the Shechina, as it is written, “For your transgressions, your mother was sent away.” It is written about the sages of the six orders of the Mishnah, “But the young you may take for yourself.” These are six orders from the six sons, HGT NHY, below upper Ima, Bina. They are implied in the six words of the Shema reading [in Hebrew] or in the six orders of the Mishnah.

“One does much; one does little, as long as one aims one’s heart to heaven,” to unite Malchut with ZA, who is called “heaven.” She is tied with the knot of Tefillin on the head and on the hand.

Eggs are the sages of the Bible, light of Nefesh. The young are the sages of the Mishnah, the light of Ruach. They are still in Katnut. The sages of Kabbalah, the light of Gadlut, are called “sons.” However, there is VAK de Gadlut, such as the unification in the six words of the Shema reading, and those who departed from being regarded as fledglings, from VAK without a Rosh, but have not yet become actual sons, but only in VAK de Gadlut, yet are missing GAR de Gadlut, they, too, are called “sons.”

It is written about the sages of the six orders of the Mishnah, “But the young you may take for yourself,” being the six orders from the six sons, HGT NHY, under upper Ima, VAK de Gadlut, on whom upper Ima is already present, but only from VAK. These VAK de Gadlut extend to ZA in the six words of the Shema reading, as well as in the six orders of Mishnah.

It follows that there are two discernments in the sages of the Mishnah: Ruach, which is Katnut, or VAK de Gadlut. It was said about them, “One does much,” which is VAK de Gadlut, “and one does little,” which is the light of Ruach, “as long as one aims one’s heart to heaven,” to unite Malchut with ZA.

789) With what are the sons—who are VAK de Gadlut—taken? With several tweets of the sounds of the Shema reading, where in the unification of the Shema reading one extends VAK de Gadlut. Afterward, the prayer is whispered in a whisper during the standing prayer, toward the mother, Bina, to extend the GAR de Gadlut, and to the daughter, Malchut. These are the Hey, Hey, since Ima is the first Hey de HaVaYaH, and the daughter is the bottom Hey. They descend to Vav, ZA, in his knot, which is Yod de HaVaYaH, Hochma.

And the first Hey, Bina, is on the Vav, ZA, the Tefillin on his head, the Mochin de GAR. And the bottom Hey, Malchut descends to the Yod de HaVaYaH, who is the knot of the first Hey on the head of the Vav, where Abba, Yod de HaVaYaH, established the daughter, Malchut. ZA is connected to her with the Hey in the weaker hand, the knot of the hand Tefillin, in a manner that the Yod de HaVaYaH is the knot of the head Tefillin, Ima on the head of the Vav. She is the knot of the hand Tefillin, Malchut, in the weaker hand of ZA.

790) And because of it the fledglings are from the letter Vav, the light of Ruach, which include the six orders of Mishnah, HGT NHY.

Eggs are the sages of the Bible, the light of Nefesh, Malchut, the bottom Hey de HaVaYaH. It was said about them, “At age five to the Mikra [Bible],” which is Malchut, the letter Hey.

Sons are from Ben [son of] Yod-Hey, ZA, who has GAR from Yod-Hey. Those are the sages of Kabbalah, of whom it is written, “You shall not take the mother with the young.”

Moses’ Bride791) Sages of Kabbalah are sages of the Talmud, of whom it is written, “Repeat them to your sons.” The sages of the Mishnah explained, “Do not read, “repeat” [repeating twice] but rather, “repeat thrice,” a third in the Bible, a third in the Mishnah, and a third in the Talmud. It is written about it, “If you happen to come upon a bird's nest along the way,” being the sages of the Bible. “In any tree” is the sages of the Mishnah. “Or on the ground” are the sages of the Talmud, a third in the Bible, a third in the Mishnah, and a third in the Talmud.

We should not wonder at changing the word, “repeat” to the words “repeat thrice,” for about the verse, “And you shall make a lamp of pure gold; the lamp shall be made of hammered work,” it was explained, “And you shall make a lamp” is general, and “gold” is particular. “Hammered work” is general, and likewise are several verses that the sages of the Mishnah multiply and reduce, such as what we say, “increased and diminished,” and also “we multiply a letter” saying “do not pronounce Mah [what] but rather, Me’ah [one hundred].” Similarly, here we are saying, “do not pronounce it, ‘repeat,’” but rather, “repeat thrice,” a third in the Bible, a third in the Mishnah, and a third in Talmud.

792) Likewise, the verse, “on the day that Moses had finished,” in which we interpret Klot [finished] as Kalat [bride of] Moses, Moses’ bride. We learn this from the letters of the alphabet in the word, where Klot [finished] has the letters of Kalat [bride of], and they did not add of themselves, since they have no permission to add or subtract a letter from it, nor exchange one letter for another. Hence, it is written in the Torah, Klot in full [with punctuation letters, too], with a Vav. Who gave them permission to detract a letter from it, the Vav, and explain it as the word Kalat [bride of], since there is no word to replace here in exchanging Aleph-Bet, such as with Aleph-Tav Bet-Shin, but they detracted the Vav from the word and explained it as though it was written Kalat without a Vav?

However, with such deficient words that are explained as though they were full, or with complete words as though they were deficient, and about all kinds of interpretations that can be done to adorn the bride, the Torah, with her adornments, the Creator commanded us to do as they say and believe them, as it is written, “By the law that they will instruct you.”

793) It is similar to a tailor who cuts in order to make royal garments, and cuts them into many people. Those who know the places where those pieces are missing, and know those pieces that remain, can make the garments, since they place the added pieces in the place where they were deficient, and add to pieces that are too small. This is the meaning of “By the law that they will instruct you.”

794) If this is so, how is it that at times one of them errs and says, “I take it back”? But before he makes a sentence about that thing which is disputed, the one who is asking about it can say, “I take it back.” It is so because not all who dismantle in order to make royal adornments know where the pieces go before the ruling is clear, and before the explanations to the rulings are fully clarified.

795) The seven candles of the lamp are as it is written, “and the seven maidens, who were fit to be given her out of the king's house.” They correspond to the triple-head Shin [ ] and the

quadruple-head Shin [ ] in the Tefillin. That is, opposite the seven heads in the four letters Shin. These correspond to the seven blessings of the Shema reading, where in the morning prayer he blesses two before and one after, and in the evening he blesses two before and two after.

Afterward the commandment is written, where the high priest in the work is using the wings of commandment, which are bells and pomegranates, which are as the knots and the rings in the links in the Tzitzit, and the fringe is like the Tefillin. From there on it is written, “And you shall make an altar as a place for burning incense.”

You Shall Present an Offering by Fire796) It is written, “And you shall present an offering by fire to the Lord.” A burnt offering is for fires, as it is burnt entirely in the fire. This is why he attached “burnt offering” to “fire.” It is also explained that a burnt offering comes only for contemplation in the heart.

797) All the offerings come only to atone. Each and every offering atones for each and every organ of a person, according to the sin he has committed with that organ. For the drops of the brain, the sin of futile ejaculation, he brings Matza cakes, for it is not leavened. This is so if he threw the first drops before they turn sour in a place that is not theirs, without a forbidden female, in whom the drops turn sour. About those who have turned sour, which he threw in a place where he should not have done so, in a female who is forbidden for him, where the drops turn sour, he should bring for them leavened bread. The breads of gratitude were so: some of them leaven, some of them Matza.

798) Bulls are from the side of judgment. Likewise, sheep and bucks, as well as he-sheep and goats, are all from the side of judgment because they are the face of an ox, as it is written, “And a face of an ox from the left,” judgment. Their slaughtering is in the north, and the receptacle of their blood is in the north. Slaughtering, reception, and tossing are all in the north, on the left side, to perfume and mitigate the quality of judgment, which comes to the courthouse from the side of Gevura. The great courthouse from the side of Gevura is Bina. The small courthouse is from the side of Malchut. And all those who shed blood for a commandment are from the side of Gevura.

799) “The Sabbath burnt offering in its own Sabbath,” and not on another Sabbath, since its day has passed, its offering is revoked and cannot be complemented on another Sabbath. The offering precedes the Sabbath, and he lights fire on Sabbath because it is holy fire. The whole of the fire of the offering is holy, and the Sabbath is holy, and they grip one another.

800) It is forbidden to unite the fire of weekdays with holiness on Sabbath. This is why He commanded Israel, “You shall not kindle a fire in any of your dwellings on the Sabbath day,” for it is a mixture of good and bad, since on Sabbath the tree of life rules, in which there is no mixture of good and bad, and it is forbidden to mix weekdays of purity with fire of sanctity. It is even more so with weekdays of impurity: they must not be mingled with holiness. Likewise, all the offerings are called “flesh of holiness,” and all the offerings of every kind have weekdays of purity, and they have holiness, and the Holy of Holies.

801) There is a difference between holy and holy. The fires of the offerings are not all equal, since the fire of a higher one is holier than the fire of the holiness of below, called “fire of the trees of holiness,” or “fire of the flesh of holiness.” There is a difference between the fire of

holiness and the fire of an uneducated one, which is presented on the altar, even though it was explained about it that it is a commandment to bring fire from the uneducated, although there is holy fire on the altar, for everyone needs his place.

802) Israel are regarded as such, for Israel as a whole are regarded as kings. But when they entered the Temple, everyone was in his rightful place: the priests by themselves, the Levites by themselves, and Israel by themselves. It is the same here: not all offerings are equal, since the Creator dispenses to each one as is appropriate for him. This matter is known in the bulls of the festival that Israel would offer before the Lord, that he would dispense for the keeping of the seventy nations.

And on the Day of First Fruits803) Rabbi Shimon said, “Arise from your sleep, Moses, for you and the patriarchs are called, ‘They who sleep in the dust.’ Until now you were engaging in Torah, as we learn, ‘And sleep on the ground.’ But on the day of first fruits, when you offer a new offering to the Lord, you are the first fruit of the Shechina, and with your works, the Shechina is renewed with the prayers of the patriarchs each day.” Prayers correspond to “The fathers have corrected them.” On the Shema reading, where Moses said, “Hear, O Israel,” and all who read the Shema reading each day as though keep “And you shall contemplate Him day and night.”

804) Indeed, with your prayer and your Shema reading, the Shechina is renewed before the Creator. This is why it is written, “And you shall offer a new offering to the Lord,” in prayers that are instead of offerings. And by which offerings, which are prayers, is she renewed? In Shavuot [Feast of Weeks] in which there is the giving of Torah, and which is called “the fiftieth of the Omer [count].” There are seven weeks in it, from the side of the one of whom it is written, “Seven times a day I praise You,” which is Malchut, called “bride,” included in the seven Sefirot HGT NHYM, and included in Bina, and she spreads through the five Sefirot HGT NH into fifty.

805) Yesod is called Kol [all], which is fifty in Gematria. It consists of those fifty, too, HGT NH, each of which consists of ten. Malchut is called Kalah [bride], with the letters of Kol Hey [five], five Sefirot that comprise fifty. They are all swallowed in fifty, Hochma, upper Yod is swallowed in fifty because five times ten are fifty, since Hey is Bina, Yod is Hochma, and there is Yod-Hey in Hochma. When you multiply one with the other they are fifty.

And there is Yod-Hey in Bina, multiplying ten times Hey, and they are fifty. It is the same count as Kol [Chaf-Lamed] and the same count as Yam [“sea,” Yod-Mem], since Bina is called “sea,” which is fifty in the count, the sea of Torah. From Bina, who is called “sea,” the Torah will come forth, meaning ZA. Her source is Keter, Ein Sof. The rest of the Sefirot HGT NHYM are named after her, seven seas.

The count of Yam [Yod-Mem, “sea”] is fifty. It follows that in each there is fifty. Malchut is called Yam Suf [Red Sea, or lit. “Sea of the Reed (or End)”], after the Sof [end] of all the days.

806) Because each of the seven weeks is fifty, their offering is three tenths and two tenths, five tenths, which are five times ten, since each tenth is ten and five tenths are fifty.

It is written about it, “And their offering is semolina mixed with oil, three tenths for the one bull, two tenths for the one buck, tenth, tenth for the one lamb, to the seven lambs.” The

seven lambs correspond to the verse, “They shall be seven whole weeks,” which are seven Malchuts, for Malchut is called Sabbath, and each with its own six days, HGT NHY, which in addition to the day of the feast of Weeks they are fifty in Gematria.

Yom Kippur [The Day of Atonement]807) It is written, “And on the tenth day of this seventh month,” Tishrey, “you shall have a holy convocation.” This is the Day of Atonement, the tenth, Yod, comprised of the ten penitentiary days in which five prayers were established, to connect Yod with Hey, Hochma with Bina. “A holy convocation” separates it from the rest of the days, in which there is work of weekdays. This is why “you shall not do any work.”

808) The days in which there is weekday work are from the side of the tree of knowledge of good and evil, which turned from a rod to a serpent, and from a serpent to a rod, to each according to his works. Matat is a rod, SAM is a serpent. But on the Day of Atonement, called “holiness,” the tree of life governs it, with which Satan and deviltries do not connect, but it is all good. For this reason, in the tree of life the servants rest, and it is then that they go out free and emerge from their shackles.

The weekdays are HGT NHY of Matat, who extends from the tree of knowledge of good and evil, Malchut. Hence, on weekdays there is good and bad. If he is rewarded, he is adhered to Matat, the rod. If he is not rewarded, he is adhered to SAM, evil, serpent. Thus, the dominion over man changes according to one’s actions. The rod turns into a serpent, since the works turn for him the dominion of good or evil.

But on the Day of Atonement, called “holiness,” the tree of life rules, meaning ZA, who is all good and in whom there is no grip to the Sitra Achra or to SAM. One who is rewarded with clinging to the Day of Atonement, which is the tree of life, has emerged from the inversions from rod into a serpent and has been rewarded with being adhered with Him forever. At that time evil has no dominion over him at all, as it is written, “Evil will not dwell with you,” written about one who is rewarded with adhering to the tree of life. In it, they go out free, and in it, they emerge from their shackles, for then they become free from the war of good and evil, and emerge from the shackles of the Sitra Achra for eternity.

809) Those on whom there is a sentence in a vow and in an oath to not change the sentence established to say the prayer Kol Nidrey [All the Vows], so the sentence would be removed from them. This is why the vow is in the name, HaVaYaH, Tifferet, and the oath is in the name ADNI, Malchut, which caused their exile by their iniquities. Thus, through HB, they will be left and stopped. They will not be strong and will not persist, and the whole congregation of the children of Israel will be forgiven.

Hesed is water, Gevura is fire, and Tifferet is Avir [air]. And because the vows are in Tifferet, Avir, we learn, “breaking of vows flying in the air,” meaning that the breaking from HB flies in the air, Tifferet, and from there it cancels the vow.

810) And because the oath is from Malchut, below the vow in Tifferet, vows exceed oaths, for all who take an oath, it is as though he took an oath in the king himself, but all who take a vow, it is as though he vowed in the king’s life. The king himself is ADNI, Malchut. The king’s life is HaVaYaH, ZA, from whom there is life to the king, Malchut.

811) The king’s life is Hochma, as it is written, “Wisdom [Hochma] preserves its owner.” Therefore, all who take a vow in HaVaYaH, Tifferet, it is as though he took a vow in Hochma de ZA, HaVaYaH filled with letters Aleph, Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph, which is the king’s life, the life of ZA. And all who take an oath in ADNI, it is as though they took an oath in the king himself, for himself is upper Ima, Bina. It is as though he took an oath in her, who is “as pure as the sky itself,” the Mochin of Malchut.

It is so because from Hesed, Malchut is called “a bone of my bones.” From Gevura, Malchut is called, “flesh of my flesh.” In Hochma, which is the life of Tifferet, his Mochin, Tifferet rises to be called Adam, which is forty-five in Gematria, as HaVaYaH filled with letters Aleph. It is written, “As the glory of a man,” since Tifferet is called “man” [Adam] when he has Mochin de Hochma, called in HaVaYaH filled with letters Aleph, which is forty-five in Gematria.

812) It is written about the Day of Atonement, “And you shall afflict your souls.” On the tenth of the seventh month, it is written, “Afflict your souls.” There are five afflictions to whiten the small Hey, Malchut in the upper Hey, Bina, from whom the afflictions are extended from her left line, which are five prayers to keep in Israel the verse, “Though your sins be as scarlet, they shall be as white as snow.”

This is the meaning of the rayon they would tie on the hall’s door from within. And when the he-goat reached the desert, he would turn white, because all the iniquities of the house of Israel reach Malchut, and the repentance, Bina, whitens them.

Because it is written about Malchut, “I am the Lord, who dwells with them in the midst of their impurity.” The four white garments and the four golden garments for wearing are YAHDONHY, a combination of HaVaYaH and ADNI. It is so because the four white garments are the four letters HaVaYaH, and the four golden garments are the letters ADNI.

813) It was established to blow the Shofar [ram’s horn] on the Day of Atonement, to raise up a sound, Vav de HaVaYaH, ZA, to freedom, Bina. It is written about her, “He was afflicted in all their affliction.” “He” is written with the letter Aleph [in the Hebrew], but is pronounced with the letter Vav because “in all their affliction” implies the five afflictions and judgments whose source is in the left line of Bina. By blowing the Shofar, ZA is raised to Bina, hence it is written with an Aleph and a Vav, where the Aleph implies Bina, and the Vav implies ZA that rose to Bina. The work of the Day of Atonement is at length and consists of three degrees: thought, speech, and action.

The Festival of Sukkot [Feast of Tabernacles]814) “On the fifteenth day of the seventh month,” Tishrey, “you shall have a holy convocation. You shall not do any laborious work, and you shall celebrate it as a feast to the Lord for seven days.” “On the fifteenth” is from the side of Yod-Hey, HB. “And you shall celebrate it” is the letters Aleph-Vav-Tav Vav [the letters of Oto (it)], the middle pillar, ZA. “Seven days” is from Bat-Sheba, Malchut, the bottom Hey.

The patriarchs are HGT, Moses is Netzah, Aaron is Hod, David is Malchut, and Solomon is Yesod, called “peace.” Thus, they are seven, corresponding to seven Sefirot. I want to establish for you a Sukkah [hut/booth], upper Ima, so she covers the seven Sefirot as a mother over the children.

815) Because of the seven Sefirot it is written, “For I made the children of Israel dwell in booths when I brought them out of the land of Egypt,” with seven clouds of glory, seven Sefirot. A Sukkah with the letter Vav is two sons that Bina covers. They are HaVaYaH ADNI, ZA and Malchut. This why a Sukkah equals YAHDONHY (91). The word Sukkah has the letters Chaf-Vav, which is twenty-six, HaVaYaH, in Gematria, and the letters Samech-Hey in Gematria are ADNI (65). These are the two cherubim that cover the ark cover with their wings, and who face one another, ZA and Malchut.

816) There are ten handbreadths in the cherubim, in ZON, from below upward: ten Sefirot of Reflected Light from their feet to their heads, and ten Sefirot of Direct Light, from their heads to their feet. They are on a handbreadth, which is Yod. Ten, ten, from above downward and from below upward, ten Sefirot of Direct Light, and ten Sefirot of Reflected Light, Yod-Vav-Dalet, which is twenty in Gematria. This is why sages said that the measure of a Sukkah will not be less than ten or above twenty.

It is written about a Sukkah that is made as a furnace from the side of Ima, judgment “And Mount Sinai was all in smoke,” since the Lord had descended on it with fire, and the smoke rose as the smoke of the furnace, and it is all one.

817) It is written, “And there shall be a hut for a shadow by day.” It requires thatch, and the thatch becomes shade, as it is written, “He who dwells in the shelter of the Most High,” and not in the shade of a Sukkah of an uneducated one, which protects the body from the sun. Rather, a shade is to protect the soul, as it is written, “Under its shade I delighted to sit,” and, “Under his shadow we shall live among the nations.” Tzel [Shade] with a Mem is Tzelem. Shade is thatch, and the Mem [ ] is the four corners of the hut. It is written about it, “Man walks as mere semblance [Tzelem].” The blocked Mem has four corners, the four corners of the Sukkah.

818) We learn that two should be proper and a third even a handbreadth. And some say, “Three as they should be and a third even a handbreadth,” because of the three measures, two, three, four, which add up to nine. Two are HB, three are HGT, and four are NHYM. The handbreadth that they said, in two and in three, is the tenth, Malchut, complementing each deficiency.

This is why the measure of the Sukkah is no less than ten, which is Malchut, the tenth of all the Sefirot, and not more than twenty, Chaf, which implies the upper Keter [spelt with Chaf in Hebrew], which the eye does not govern, meaning that there is no attainment there, in the upper glory. Moses said about it, “Show me please Your glory.” And the Creator replied, “You cannot see My face.” There is no glory without a Chaf.

819) This is why a Sukkah that is built as an alley relates to the letter Bet [ ]. As Gimel-Aleph-Mem relates to the letter Gimel [ ], and as a kind of shed, it relates to the letter Dalet [

]. Seven letters are Bet-Gimel-Dalet Chaf-Peh-Reish-Tav, doubled with an emphasis, implying the judgment in the seven Sefirot HGT NHYM, and they are as initials implying the seven disqualified Sukkot [pl. of Sukkah] due to the judgment in them: Chaf implies a Sukkah that is made as a furnace. Bet implies a Sukkah that is an inn. The rest of the letters imply the other disqualified Sukkot, such as Sukkah of keepers of fruits, a Sukkah of shepherds, a Sukkah of Kutim [Samaritans], and we should not elaborate on them.

820) Seven planets correspond to the Bet-Gimel-Dalet Chaf-Peh-Reish-Tav, and they are male and female. The non-emphasized ones are in the male, and the emphasized ones are in the female. This is why they are called “seven doubles.” It is like the seven candles of the lamp—the seven Sefirot HGT NHYM—on which it is written, “Seven times a day do I praise You.” It is also written, “Seven candles on it with seven spouts,” seven doubled, seven non-emphasized, and seven emphasized letters. And likewise, seven doubled Sefirot in which there are seven of judgment and seven of mercy.

And so are the seven days of creation below, the seven Sefirot of Malchut, emphasized with judgments, and seven above—the seven Sefirot of ZA, not emphasized with judgments. It is written about the seven Sefirot of below, “There is nothing new under the sun,” since all the innovations come from the sun, from the seven Sefirot of ZA, and not from below the sun—the seven Sefirot of Malchut.

821) A righteous Lulav [palm branch] is Yesod, since the Lulav is similar to the spinal cord, in which there are eighteen rings corresponding to the eighteen shakes of the Lulav. These correspond to the eighteen blessings of the standing prayer, and corresponding to the eighteen mentions of the names of HaVaYaH in the psalm, “Bring to the Lord sons of gods,” and corresponding to the eighteen mentions in the Shema reading. The shaking of the Lulav is to six sides: south, north, east, west, up, and down, three shakes to each side, amounting to eighteen.

822) The Lulav is held in the right hand and comprises six: three myrtles, corresponding to Gedula [greatness], Gevura, Tifferet, which are as three colors in the eye—white, red, and green. Two branches of willows, NH, are as two lips. The Lulav is Yesod, similar to the spine in which all the bones exist. David said about it, “All my bones shall say, ‘Lord, who is like You.’” The citron is Malchut, similar to the heart, in which there are thoughts.

823) The shakes of the Hallel [praise] blessing are joined with the shakes of the holding of the Lulav. They are eighteen shakes in the prayer, “Please Lord, do save, eighteen, eighteen in the prayer, “Thank [the Lord],” the first and the last, eighteen in the holding of the Lulav, thus seventy-two shakes. Because of it, Lulav amounts to sixty-eight [in Gematria], and with the four species in the Lulav it amounts to seventy-two, counted as Hesed, the right arm.

This is why they established the Lulav to be on the right, the side of Hesed, and that the citron, which is similar to the heart, would be in the left hand, to the left, the side of Gevura. They correspond to “remember” and “keep.” One who takes both, the Lulav and the citron, is the middle pillar, ZA, the Lulav in his right and the citron in his left.

824) The patriarchs came, and Moses, Aaron, David, and Solomon blessed Rabbi Shimon. They said to him: “You are a holy light, and your friends are six, corresponding to those seven Sefirot, with you, Rabbi Shimon, being the western candle in the midst of all the six candle that illuminate from you. It is written in each one: ‘The candle of the Lord is man’s soul.’ Moses shines in you, and you in your friends, and you are all one, without any separation. Henceforth, all these illuminations spread to all who attain the wisdom.” Complete the words of your first composition, to crown them.

825) Rabbi Shimon started and said, “Much water will not be able to quench the love, and the rivers will not wash it away. If a man were to give all the riches of his house for love, he

would be utterly despised.” Mockery is the second day, the sixth day, and the seventh day of Sukkot, in which they would mix wine and water.

826) During the seven days of Sukkot, Israel sacrifice seventy bulls, to atone for seventy ministers of the seventy nations, so the world will not be ruined by them. It is written about it, “And on the fifteenth day of the seventh months ... and you shall present a burnt offering, an offering made by fire, of a sweet savor unto the Lord: thirteen young bullocks.” “And on the second ... twelve young bullocks. “And on the third day eleven bullocks ... And on the fourth day ten ... And on the fifth day nine bullocks ... And on the sixth day eight bullocks ... And on the seventh day seven.” Together, they are seventy bullocks. Each day they grow fewer. Why do they grow fewer?

827) Here the text implies, “And the ark rested in the seventh month,” in Tishrey. In the days of the flood, it is written, “And the waters decreased continually.” It is likewise here, in Tishrey, in the seventh month—in which there is the commandment of Rosh Hashanah [Hebrew New Year’s Eve, beginning of the year], and the Day of Atonement, Sukkah, Lulav, and a citron, species of the Lulav, and the Shofar—the upper Shechina is on Israel, which is repentance, Bina, Sukkah. The citron is Malchut and the Lulav is ZA. Promptly, “And the waters decreased continually,” diminishing the iniquities of Israel.

Likewise, the appointees are decreasing, meaning the harm-doing angels appointed over the iniquities, who are similar to the water of the flood. We learn that one who commits one transgression has acquired one accuser. As the iniquities decrease, the bulls decrease, the appointees of the seventy nations decrease, the seventy nations decrease, and their good decreases.

828) In Noah’s ark, the Creator commanded him to let in with him two, two, seven, seven, male and female, to be an offering, to protect Noah and all who entered the ark with him. Likewise, those who keep festival and appointed days, good days, are two, two, seven, seven.

Two, two are the two days of Rosh Hashanah and of Shavuot [Feast of Weeks]. And because the two days of Shavuot are due to doubt, there are two days of Purim in their stead. Seven, seven are the seven days of Passover and the seven days of Sukkot. Noah corresponds to the Sabbath, and it is written, “From all that is living,” since two, two, and seven, seven add up to eighteen [Het-Yod, “living” in Gematria].

829) The Sukkah protects Israel, as it is written, “And there shall be a hut for a shadow by day from the heat.” As Noah’s ark is to protect, the Sukkah is to protect. From all the living, the eighteen blessings of the prayer, some divide into nine, nine blessings, and along with the blessing of the species they are completed into ten Sefirot, completing the first nine and the last nine into ten. They correspond to the ten Sefirot of Direct Light from above downward, and the ten Sefirot of Reflected Light from below upward. It corresponds to Ruach, where the eighteen blessings of the prayer correspond to the eighteen of Noah, which are two, two, seven, seven, which is eighteen in Gematria.

830) “Of all that is living.” The Shechina protects the keepers, the Yod, which is the token of the Sabbath, in its boundary, which is eight thousand cubits, two thousand to each side. Ten of the token of the Sabbath, and eight of the boundary, are eighteen. These are the keepers of the token of the covenant, the Yod, for eight days, as it is written, “And on the eighth day the flesh of his foreskin shall be circumcised.” The Yod of the token of the covenant, and the Het

of the eight days are eighteen. The keepers are the token of the Tefillin, Yod, in which there are eight portions, thus they are eighteen.

831) The Shechina, the Sukkah, protects them and spreads her wings on them like a mother over the young. This is why they established the blessing, “Who establishes a booth of peace on us.” For this reason, on the seventh month, in which there are all those commandments, much water will not be able to quench the love of Israel for their Father in heaven. And there is not much water other than all the nations and their ministers. If a man—who is SAM—should give all that he has in this world to partake in these commandments of Israel, he would be utterly despised.

The Eighth of the Assembly832) “On the eighth day you shall have an assembly ... one bull, one ram.” An assembly means as it is written, “This one shall rule over My people” [Atzeret means “assembly,” and Yaatzor means “will rule”], as there is no ruler but Malchut. A king invited guests. After he sent them, he said to his household, “You and I shall have a little meal.” With respect to the upper Shechina, Bina, he made a big meal. But with respect to Malchut, he made a little meal. Israel have a conduct of rejoicing with her, and it is called “the joy of Torah.” They crown the books of Torah with their crown. The intimation that the book of Torah is Tifferet is that the Shechina is its crown, the crown of Tifferet [a crown of glory].

833) Why is it that from the side of upper Ima, Bina, he invited all the appointees of all the nations with seventy bulls, and from the side of the lower Shechina he invited only one nation, corresponding to one bull? Should it not have been the opposite, that Israel would receive from upper Ima, and the ministers of the nations from Malchut?

834) Because Malchut implies a daughter, who is the most humble in the house of her father and mother, and she is engaged and not married, it is not customary that she would eat with guests. But Ima, who is married, it is customary that once her husband has invited guests, she would eat with the guests on the table with her husband. If they are foreign guests, neither the father nor the mother eats with them, and certainly not the daughter, Malchut. For this reason, in the meal of the seventy ministers, none of the king’s household partakes in eating with them, since they are strangers.

There are two discernments to guests. Guests of the Sukkah are the seven qualities of sanctity. Also, there are seventy ministers who receive from seventy bulls, and both receive from upper Ima, Bina, and not from Malchut. It is so because Bina is married to Abba, Hochma, and is in utter wholeness. Hence, it is customary that she eats with the guests, with the guests of the Sukkah.

But Malchut is engaged and not married. Although she has Zivugim [couplings] with ZA, they are not regarded as being her, herself, but the Kelim of Ima that she borrows. For herself, she does not marry at all until the end of correction, at which time her self will appear and she will mate with ZA. For this reason, she cannot bestow upon the holy guests, much less upon strange guests, the seventy ministers.

Malchut implies daughter, who is the humblest in the house of her father and mother, for all her Kelim are from AVI. Her own self is concealed and hidden in the interior of the Kelim de AVI, in the house of AVI. She is engaged and not married because she has no Zivug in and of

herself prior to the end of correction. Hence, it is not customary that she should eat with guests, for she must be concealed and covered in the Kelim de Ima and not appear.

But Ima is in utter wholeness, and all the abundance that exists in 6,000 years comes from her. For this reason, she appears to guests, but does not appear to the seventy ministers. Instead, she gives them their existence in their gradual diminution because they are males and foreigners to holiness, and wish to extend the Hochma from above downward.

This is why they are repelled after the seven days of Sukkot, when he has a small meal for his household, related to Malchut. And although there she is still humble in the Kelim de Ima, because Malchut receives her correction from that Zivug, too, she is named after her.

Explanations of Malchut835) It was said about the perpetual offering, the Shechina, “evening and morning, each day and always, and say two times ‘Hear O Israel.’” She rises up the middle pillar, ZA, who is always with her without any separation whatsoever.

836) She rises to the place of Ein Sof, from which she was cut off, then she is higher than all the Sefirot. When she ascends, all the Sefirot grip her and rise with her. Her ascent to Ein Sof, to the sweet savor, is to give a good fragrance before the Creator. Subsequently, she comes down from Ein Sof full of atonement for all of Israel’s iniquities.

837) Her ascent is with the middle pillar, ZA, and so is her descent, and that of all her armies. This is why she is called “a ladder,” as all the degrees are in her, ascending and descending, hanging from the name HaVaYaH, ZA. Because of it, all the sacrifices and offerings are to HaVaYaH, who is called “an offering,” since all the appellations in her approach HaVaYaH, ZA.

838) For this reason it is written about her, “And his offering is one silver bowl,” namely Malchut, since there is no degree that approaches HaVaYaH without the Malchut. There is not a prayer or commandment from all the commandments in the Torah, or from all the offerings and burnt offerings, that is outside of Malchut. All the degrees in the Sefirot are not received before HaVaYaH, except for Malchut. This is why it is written about her, “By this,” by Malchut, “will Aaron come to the holiness.”

839) Malchut is called Shlamim [whole], as she is the wholeness of the name HaVaYaH in each degree. She is the Hey de HaVaYaH; she is ADNI, she is Yod de HaVaYaH; she is the Hey of Elokim; she is Hey from EKYEH, she is Yod from Shadai; she is the end of every HaVaYaH and appellation. Because of it, it is written about her, “In the end of the matter, all having been heard, fear God and keep His commandments.”

She is the end from the ten Sefirot, called Yam Suf [Red Sea, or lit. Sea of the End]. She is the wholeness of the upper and lower; she is the gate by which to enter every wisdom, every appellation and HaVaYaH, and each Sefira. She is the knowledge of everything, and none but Malchut has permission to look at any knowledge in the world. It is written about her, “This is the gate to the Lord; righteous shall come through it.”

840) Malchut is a name of forty-two letters: four letters HaVaYaH, ten letters of the filling, and twenty-eight letters of the filling’s filling. Malchut is the last letters Hey in the name Mem-Bet, by which the upper and lower were created. She is called “eye” from the right side, due to the Hochma in her, as it is written, “Behold, the eye of the Lord is to those who fear

Him.” And she is called “ear” from the left side, due to the Bina in her, as it is written, “Lend, my God, Your ear and listen.” She is called “smell” because of the middle pillar in her, Tifferet, and she is called “mouth” in and of herself, Malchut, as it is written, “I shall speak with him mouth to mouth.”

841) Malchut is called “the first commandment.” Anochi [I] is the beginning of the disclosure of Godliness from the Keter in her, which is Aleph-Yod-Nun from Elokeinu [our God]. Keter is called Ain [naught], due to the absence of attainment. Anochi [I] has the letter Chaf [in Hebrew] of Keter, and the letters Aleph-Yod-Nun are in it. She is called Keter in relation to upper Ima, and the exodus from Egypt is mentioned fifty times in the Torah, corresponding to the fifty gates of Bina. Also, Keter of Malchut is in Bina.

She is the Bet-Tav from Beresheet [in the beginning], which includes all ten utterances of the work of creation. With respect to Hochma, she is the daughter of Yod, as it is written, “He established the earth in wisdom [Hochma],” meaning Malchut, who is called “earth.” Abba is Hochma; he established the daughter, Malchut, and she is “The path no vulture knows,” which includes thirty-two paths, thirty-two names Elokim with regard to upper Ima, who is called “glory.” When included in the daughter, in Malchut, Malchut is called “heart,” and this is why there are glory above and heart below.

842) The Ten Commandments were given five in one tablet, and five in the other tablet. Malchut includes them: they are five Sefirot from Keter to Gevura, and five Sefirot from the middle pillar, Tifferet, to the daughter, Malchut. They are two times Hey. If the Ten Commandments are from the ten Sefirot, is it possible to speak of ten mouths, for each Sefira to speak with its own particular mouth? Rather, all Ten Commandments were included in one daughter, Malchut, and they all became one.

Thus, the Ten Commandments were included in Malchut, and so was the Vav, Tifferet, called “voice.” It cannot be attained until it connects with speech, Malchut. This is why it is written, “You heard the sound of words,” where “sound” implies ZA, and “words” implies Malchut.

843) Malchut is the second commandment with respect to Gevura, with the count of “fear” [in Hebrew]. Gevura in Gematria is Reish-Yod-Vav (216), the same as Yiraa [fear]. It is implied in the word Beresheet, with the letters of Yareh Boshet [fearing shame]. One who feels no shame, his fathers must have not been at the foot of Mount Sinai.

844) Malchut is the third commandment, the love of Hesed. It is written, “I have loved you with an everlasting love; therefore I have drawn you with grace [Hesed].” Love, Malchut, consists of the patriarchs, in which we read, “In all,” “From all,” “all,” which are Malchut, who is called “all.” It is written about Abraham, “And the Lord blessed Abraham in everything [all].” And it is written about Isaac, “So that I ate of all.” And about Jacob, it is written, “I have everything,” as it is written, “I remember for you the affection of your youth, the love of your espousals,” written about Malchut.

845) She is the fourth commandment, the unification from the middle pillar, unification of “Hear O Israel.” She is two times twenty-five letters with ZA, twenty-five in “Hear O Israel,” in ZA, and twenty-five in “Blessed be the name of the glory of His kingdom forever and ever,” in Malchut, in the six words of Hear O Israel, the six Sefirot of ZA. Abraham said about her, “Let us go thus far [written with the letters Chaf-Hey (25)] and bow,” and it is also written, “Thus [same comment as above] shall you say to the house of Jacob.”

846) ZA, Aleph-Het in Ehad [in the Shema reading], is the middle pillar. Malchut is the Dalet in Ehad, the completion of his unification, to complement the Ehad with it. Aleph-Het in Ehad includes nine Sefirot: Aleph Ein Sof, Keter, and eight Sefirot from Hochma to Yesod. Dalet in Ehad is Malchut, with the tip of the Dalet, implying Yesod. With Malchut, the ten Sefirot are completed, which are ten letters, Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph. The Dalet in Ehad comprises the four letters HaVaYaH.

847) The fifth commandment is “And you shall contemplate Him day and night.” Malchut is the written Torah with respect to Hesed, and the oral Torah with respect to Gevura, in which there are HB. It is so because in Gadlut, Hesed ascends and becomes Hochma, and Gevura ascends and becomes Bina. We learn that one who wishes to grow wise will go south, and one who wishes to grow rich will go north. But there is none who is rich unless in Daat [knowledge] and in Bina [understanding]. And the middle pillar, Tifferet, includes the right and the left. This is why it is called “heaven,” including fire and water—fire being Gevura and water being Hesed.

848) For this reason, Keter, which is Chaf, is as it is written, “ten, ten, a piece, by the shekel of the sanctuary.” These are ten Sefirot from above downward, and ten Sefirot from below upward, Yod-Hey-Hey, three letters that were made Chaf, Keter, over the Vav, ZA, corresponding to the Keter [crown] of Torah. It is so because Vav is a book of Torah. Chaf is Yod-Hey-Hey, a crown on his head. Yod-Hey-Hey with Vav is HaVaYaH, which adds up to twenty-six, where Chaf of Keter is on the Vav.

When Malchut becomes Keter over ZA, as it is written, “A virtuous woman is her husband’s crown,” she rises to Bina, Yod-Hey, and with her, herself, who is a Hey, she is Yod-Hey-Hey. Then those three letters Yod-Hey-Hey are a crown over the head of Vav, ZA.

849) The sixth commandment of Malchut is a hand Tefillin, to place on the left hand, Gevura. With respect to Gevura it is Hey of the weaker hand, Malchut, hence the hand Tefillin should be placed on the left arm, which is Gevura de ZA.

There are five Sefirot from Keter to Gevura. These are regarded as the head Tefillin of the middle pillar, ZA, because from Keter to Gevura it is the head Tefillin, ZA, and from Gevura down it is the hand Tefillin, Malchut.

Malchut is a knot of three straps, NHY—the knot of two head straps, NH, and the knot of one strap, of the hand Tefillin, Yesod. It follows that she is a knot of three straps.

850) The seventh commandment is the commandment of Tzitzit [tassel], consisting of azure and white, judgment and mercy. By the candle’s fire, white fire does not consume what is beneath it, as it grips only to the azure fire beneath it. But the azure fire in the candle is attached to the wick and the oil, and consumes and annihilates anything that is beneath it. White fire is Hesed; azure fire is judgment. It is written about the azure fire of judgment, “And it consumed the burnt offering.” The white is on the right, the azure is on the left, and the middle pillar, the unification between right and left, is green.

For this reason, from when does one read the Shema reading in the morning? From the moment one can tell azure from white, for they must be unified in the middle line in the Shema reading. This is why they established to read the portion, Tzitzit, in the unification of the Shema reading, since her commandment is in white and azure, which must be unified in the Shema reading.

851) The eighth commandment is a Mezuzah. The Shechina is called Mezuzah with regard to the middle pillar, ZA, which is the letters of HaVaYaH, and with regard to the righteous Yesod, who is the covenant, called Shadai. Shadai is the king’s seal, HaVaYaH. Hence, the Mezuzah contains HaVaYaH inside the Mezuzah, corresponding to the middle pillar, and Shadai outside the Mezuzah, corresponding to Yesod.

852) The ninth commandment is the Shechina, called “token of the covenant” with respect to the righteous, foundation of the world, Yesod. It is written, “This is the token of the covenant.” “This,” the Shechina, is the token of the covenant. It is written, “It is a token between Me and the children of Israel forever; for in six days the Lord made heaven and earth.” “Between Me” means between the middle pillar, ZA, “and between the children of Israel,” NH, who are called “the children of Israel.” A token is a righteous, Yesod. “It” is the Shechina. “For in six days the Lord made heaven,” from Keter to the middle pillar, Tifferet, it is six Sefirot KHB HGT.

There is six in every place only with respect to the letter Vav, Tifferet. Here, too, six days means Tifferet, with five Sefirot preceding it, which includes them. But from Tifferet down it is no longer regarded as ZA, but as Malchut. And there is no seventh unless with respect to the letter Yod, Malchut, a crown over the head of ZA, as it is written, “A virtuous woman is her husband’s crown.”

At that time she is regarded as upper Hochma, and she is called a “token” in male form [in Hebrew]. When Malchut is the lower Hochma, she is called a token in female form [in Hebrew]. This is why it is written, “It is a token” punctuated with Hirik, which is female form, yet written with a Vav, denoting male form.

853) They established to circumcise on the eighth, eight Sefirot from Hochma to Yesod, to receive in them the small Yod, Malchut, to raise her up to Keter, so she is a crown over the head of the eight Sefirot. They established to place the foreskin in a vessel [Kli] with dust, to keep the words, “and dust will be the serpent's bread.”

854) The tenth commandment in Malchut is “And the children of Israel shall keep the Sabbath.” The Shechina is called “Sabbath,” with respect to the three upper degrees, which are Shin, which implies the three Sefirot KHB. Malchut is a daughter and fourth to them. “Six days,” which are six Sefirot from Hesed to Yesod, HGT NHY, “you shall do work,” since the building of the world begins with Hesed, as it is written, “A world of Hesed will be built.” But from Bina and above, in GAR, it is rest and delight and cessation of any work.

855) The eleventh commandment in Malchut is the morning, afternoon, and evening prayers, with regard to the three patriarchs, HGT. It is the prayer of every mouth, Malchut that is attached to Yesod. It is so because “the prayer” is Malchut, and “of every mouth” is Yesod, since “all” is a righteous, Yesod, as it is written, “For all that is in heaven and on earth,” Yesod gripping the heaven and the earth, ZA and Malchut.

Peh [mouth] is the same number as Milah [word] (85). A covenant is where male and female of below unite. Likewise, the bride and groom of above, ZA and Malchut, unite in Yesod. Yesod, the one who lives forever, comprises eighteen blessings in the standing prayer, as it is written, “blessings on the head of the righteous.”

856) Because of it, all who kneel, kneel in “blessed,” Yesod, and all who stand upright, stand upright in the name, the Shechina, in the name HaVaYaH, in which the Shechina must be

raised upright. It is written about her, “She has fallen, she will not rise again—the virgin Israel,” not by herself, but by another degree, HaVaYaH, ZA. This is why it is written, “In that day I will raise up the fallen booth of David.” The one of whom it is written, “The Lord raises up those who are bowed.” Hence, all who raise upright, raise upright in the name.

857) The twelfth commandment in Malchut is called the Feast of Matzot [unleavened bread], the Feast of Weeks, and the Feast of Tabernacles, relating to the three patriarchs, HGT. Rosh Hashanah [New Year’s Day] relates to Malchut herself. Passover is the right arm, Hesed. Shavuot [Feast of Weeks] is the time of the giving of the Torah, which was given in the desert, and the appointee over the desert is an ox, related to Gevura, hence Shavuot is Gevura. Sukkot is Tifferet, as it is written, “And Jacob went to Sukkot.” Jacob is Tifferet. The thirteenth commandment in Malchut is the Shema reading.

Explaining the Holy Names and Appellations858) The Ein Sof is called “wise in all kinds of wisdoms, understanding in all kinds of understandings, devout in all kinds of Hassadim [mercies], mighty in all kinds of mighty deeds, a counsel in all kinds of counsels, righteous in all kinds of righteousness, and king in all kinds of kingships through Ein Sof [infinity] and unfathomably.”

In all those degrees He is called “merciful,” and in one He is called “a judge.” So it is in several degrees up to Ein Sof. Thus, is there a change in Him between merciful and judge? Before He created the world, He was named in all the degrees after the creations that were destined to be created. And if not after the creations of the world, why was He called “merciful judge”? Toward whom would He be merciful? Indeed, He was named so after the future creature, but in Him, Himself, there is no change.

859) This is why all the names are His appellations according to His works. Accordingly, He created a soul in His form, which is named after her works, where each organ of the body is called “a small world.” As the Master of the world deals with every creation and every generation according to his actions, so does the soul, according to the actions of each organ. An organ that performs a commandment in it is called “a soul for compassion and mercy, and grace, and pity,” which are activated in its body. An organ that commits a transgression in it is called “a soul for judgment, wrath, and anger,” which are activated in its body. But outside the body, who would have compassion or cruelty due to the works of the body?

860) Likewise, before the Master of the world created the world and created His creations, who would be called merciful, or gracious, or a judge? Rather, all His names are appellations. He is named by them only after the people of the world. For this reason, when the people of the generation are good, He is called in regard to them, HaVaYaH, in the quality of mercy. When the people of the world are wicked, He is called in regard to them, ADNI, in the quality of judgment. For each generation and for each person He is named after his quality, but it is not that He has a certain quality, nor a certain name.

861) It is like the Sefirot, where each Sefira has a specific name, and measure, a boundary, and an area. The Master of the world expands in these names and reigns in them. He is called by them, covered by them, and lives in them as a soul in the organs of the body. As the Master of the world has no specific name or a specific place, but His governance is on every side of the world, the soul has no specific name or a specific place in the whole body. Rather, her governance is on every side, and there is not an organ vacant from her.

862) For this reason, the soul cannot be attributed to a single organ in the body, for otherwise, if you should mark her as being at a certain place, it will mean that her governance is absent in the rest of the organs. And she should not be called by one, or two, or three names, saying that she is wise and understanding and has knowledge, and not more, for if you do so you will devoid her of the rest of the degrees.

863) It is even more so with the Master of the world: you must not depict Him in a specific place, call Him by a specific name, double Him in them, or triple Him in them, which is the degree of the Merkava [chariot/assembly], of which it is written, “They will give You threefold holiness.”

Rather, all the degrees of all the Merkavot [pl. of Merkava] are His, tripled, as the patriarchs are the Merkava, being the image of a lion, ox, eagle, a Merkava for man. It is written about them, “The likeness of their faces, they had the face of a man.” With regard to the Nukva [female], lion, ox, and eagle govern the man, who is the name of the Nukva, and the Nukva is the Merkava to the lion, ox, and eagle. This is why it is written about her, “They will give You threefold holiness.”

864) It is likewise with the letters Yod-Hey-Vav, which imply the faces of the animals, lion, ox, ox, which are tripled, Yod-Hey-Vav Hey-Vav-Yod Vav-Hey-Yod. The Hey is a fourth to them, and she is “They will give You threefold holiness.” She is the completion of all of them, completing the name HaVaYaH in all of them.

But there cannot be doubling or tripling in the Master of everything. Rather, He is named by all the names and He has no specific name. And every name testifies to Him that He is the master of all the worlds, and the name ADNI testifies to Him.

865) There is one who inherits 310 worlds, as it is written, “To bequeath those who love me with substance.” Yesh [substance] in Gematria is Shin-Yod [310], according to the degree of Hochma, which is called “existence from absence,” since Keter is called “absence,” and Hochma is called “existence” [or “substance”], which extends from the absence. This is the upper Hochma.

There is one who inherits only one world, according to one’s degree, for each righteous has a world of his own. Likewise, each one from Israel inherits worlds according to one’s degree above. But the Master of the world must not be attributed with a number of worlds. Rather, He is the master of all the worlds, and the name ADNI testifies to it.

866) Likewise, all the HaVaYot [pl. of HaVaYaH] hang down from the name HaVaYaH. He and all His HaVaYot testify to the Master of the world, who preceded all the HaVaYot, and He is within all the HaVaYot and beyond all the HaVaYot. The HaVaYot testify to Him that He was, He is, and He will be.

867) Dina [Aramaic: judgment] in reversed letters is ADNI. The name El testifies to the Master of everything, that not every name or HaVaYaH or degree is capable, and much less the rest of the people, but Him.

The name Elokim testifies to His Godliness, the God and the God of God, God of everything, and there is no God over Him. The name “hosts” [or armies] testifies to Him, as it is written in Daniel, “And He does according to His will in the host of heaven.” Shadai testifies to Him

that when He said to His world Dai [enough], the world stood in its border and expanded no farther. Likewise, He said to the water, to the wind, and to the fire, “Enough.”

868) Similarly, each HaVaYaH and name testify to Him, for when He was the only one, before He created the world, why did He have to be named by these names or by other appellations, such as “merciful,” “gracious,” “patient,” “judge,” “brave,” and “mighty”? Many of these names and appellations are named after all the worlds and creations within them, to show that His governance is on them.

869) It is similar with the soul. With regard to her governance over the organs of the body, He likened her to Him: as He governs all the worlds, the soul governs all the organs of the body. But the soul is not similar to Him in her essence, since He has created her, and He has no God above Him, who created Him.

And also, there are several changes and incidents that happen to the soul, but it is not so to the Master of everything. For this reason, the soul is similar to Him only in her governance over all the organs of the body, but not otherwise.

The Shema Reading and the Tefillin870) “Hear O Israel, the Lord our God, the Lord is one.” Shema [hear] has the letters Shin-Mem, a big Ayin, and a big Dalet in Ehad [one]. These are Ed [witness]. Between the Shin-Mem from Shema, which is Malchut, called Shem [name], and the Aleph-Het from Ehad, which is ZA, are the big letters Ayin-Dalet [Ed (witness)], as it is written, “The Lord is witness against you.” And likewise, He is a witness of every one who unifies Him in the world.

This is why David said, “I will delight in the Lord,” since the Shin-Mem from Shema, Malchut, and Aleph-Het from Ehad, ZA, are Esmach [I will delight]. This is the unification of ZA and Malchut in Gadlut, since Malchut in Gadlut is called “name.”

871) The big Dalet in Ehad implies the four chambers of the Tefillin. He puts them Aleph-Het in the Ehad, ZA, crowns himself in them, and they are glory on his head. They are the combination, Yod-Hey-Hey-Vav. Yod is Hochma, a crown over the Hey, the daughter, Malchut, as it is written, “The Lord established the earth with wisdom.” Abba [father], Hochma, established the daughter, Malchut, earth.

The second Hey of the combination, Yod-Hey-Hey-Vav, is upper Ima, a crown over the Vav, the son, ZA, as it is written, “Established the heaven with Tevuna [intelligence]. ZA, heaven, receives the Mochin from Tevuna, upper Ima, since Ima established the son. This is the meaning of the next world, Bina, has neither eating nor drinking in it. Rather, the righteous sit with their crowns on their heads. ZA, who has a crown on his head from Bina, is called “the next world.”

Two Orders of the Four Portions of the Tefillin872) The daughter, Malchut, is the Tefillin of the weaker hand. Yod is its knot; the first Hey, Ima, is the head Tefillin on the head of Tifferet. His Tefillin, his Mochin, in the order Yod-Hey Vav-Hey. The portion, “Sanctify onto Me,” is Yod. “And it shall come to pass that when [the Lord] brings you” is Hey. Shema is Vav. “And it shall come to pass if you shall listen” is the bottom Hey.

This order is for the head Tefillin of ZA. But in the next world, Bina, the Tefillin, which are the Mochin she receives, the order is HaVaYot Hey, Hey, in the middle. Yod is in the beginning of “Sanctify,” Vav at the end of Shema, and HaVaYot are the portions, “And it shall come to pass that when [the Lord] brings you,” and “It shall come to pass if you shall listen” are Hey, Hey, in the middle.

The prophet said about it, “By this the one who boasts shall boast: learn and know Me, for I am the Lord.” This is as the order of Yod-Hey-Hey-Vav. And this is why there is a place in the head to place two pairs of Tefillin. This also rewards with two commandments, and not every person is rewarded with two tables.

873) The four portions of the head Tefillin are Yod, “Sanctify,” Hochma; Hey, “And it shall come to pass that when [the Lord] brings you,” Bina; Vav is Shema, the middle pillar, and Hey is “And it shall come to pass if you shall listen,” the holy Malchut. The head, which is crowned by these four letters, is Keter, the circumference of the head, which surrounds the Tefillin, which are the Mochin, and covers them.

The Shema reading is love, Hesed, tantamount to the Torah, which was given from the right. The Tefillin are called “might,” from the left, Gevura. The middle pillar is Tifferet, which includes everything, including HG. The wings of commandment are the Tzitzit, in which there are azure and white, and they are NH. A Mezuzah, in which the name Shadai is inscribed, is a righteous, Yesod, and the Shechina, the gate in which there is the Mezuzah on which it is inscribed, is the gate to the Lord.

874) The triple head Shin [regular Shin, ] is three straps—two straps in the head Tefillin, and one in the hand Tefillin.

Dalet is the knot of the head Tefillin in the back of his head.

Yod is the knot of the hand Tefillin, which are the letters Shadai [Shin-Dalet-Yod]. Because of it, Shadai is written outside, on the Tefillin, and HaVaYaH is within the Tefillin, it is the four portions in them.

The Shin of four heads [ ] implies the four boxes of the Tefillin. Shadai is a letter of ZA, and in Gematria it adds up to Matat (314).

875) Yod is Hochma, “Sanctify unto Me.” Hey is Bina, “And it shall come to pass that when [the Lord] brings you.” Vav is Shema, in which there are the six words [in Hebrew], “Hear O Israel, the Lord our God, the Lord is one,” which implies six Sefirot, six branches of the tree, which Tifferet includes. The bottom Hey is “And it shall come to pass if you shall listen,” Malchut. These are the Mochin of the head. The head is Keter, Chaf, as it is written, “There is none as holy as the Lord,” where the Chaf of “as” [written as Chaf] the Lord is Keter de ZA.

876) Shadai implies straps and boxes, and the knots of Tefillin from without. It is so because the Shin of Shadai implies three straps, two of the head and one of the hand. The Dalet in Shadai implies four boxes of the head Tefillin, and the connection of Dalet in the back of the head. Yod in Shadai implies the knot of the hand Tefillin. Likewise, the Mezuzah is HaVaYaH from within and the name Shadai from without.

The Shin of four heads with the Dalet of Shadai imply the four boxes and the knot of the head Tefillin in the back [of his head], which is in the shape of a double Dalet. Likewise, there is a double Shin, one on the right side of the box, and one on the left side of the box.

Yod in Shadai is the knot of the weaker hand Tefillin, a fifth box. There are four boxes in the head Tefillin, and a fifth box in the hand Tefillin. Dalet in the Shadai is the brain, in the place where an infant’s brain is loose, moving. This is an infant suckling from its mother’s breasts, meaning from Shadai [breasts and Shadai are spelt the same in Hebrew], since Dalet implies Mochin de GAR de Yenika [nursing].

877) The Tefillin of the Master of the world is Keter. The Keter of the Master of the world is HaVaYaH. Yod de HaVaYaH is Hochma, Hey is Bina, Vav is Tifferet, which includes six Sefirot HGT NHY, and the bottom Hey is Malchut, meaning ten Sefirot. This is why it is written, “And who is like Your people, as Israel?” And also, “For what great nation is there that has a God so near to it as is the Lord our God whenever we call on Him?” and also, “There is none as holy as the Lord.”

These four verses are all written with a Chaf. The letter Chaf is Yod, Yod, from the combination, YAHDONHY, in its beginning and in its end. It is written, “Ten, ten, a piece, by the shekel of the sanctuary.” It is a Chaf [written only in Hebrew in the previous quote] from Keter, which comprises ten Sefirot, consisting of ten Sefirot of Direct Light from above downward, and ten Sefirot of Reflected Light from below upward.

878) These twenty Sefirot of Direct Light and Reflected Light are the water above the heaven, upper water, male, ten Sefirot of Direct Light, and the water below the firmament, the lower water, females, the ten Sefirot of Reflected Light.

Rabbi Akiva said about them to his disciples: “When you reach stones of pure marble, do not say, ‘Water, water,’ lest you will put your souls at risk. These are not water as they are implied, Hassadim. Rather, they are springing light, which consists of Hochma, too, called “light,” and it springs from Hassadim. This is why they were likened to springing water.”

That light neither ceases nor is cut or separated. And because it is from Keter, it is called “endless water,” since Keter is called “endless” [Ein Sof].

The Feast of Weeks [Shavuot]879) It is written, “You shall sacrifice a burnt offering for a sweet savor to the Lord.” Concerning Passover, it is written, “You shall sacrifice an offering made by fire, a burnt offering to the Lord.” But here it is not written “by fire,” but rather “sacrifice a burnt offering.”

The Feast of Weeks is the day when the bride enters the Huppah [wedding canopy], when Malchut enters the Huppah with ZA. Israel have come from the count of the days of purification, days and weeks, and have been included and entered these days of purification, which are seven days, HGT NHYM, each with its own HGT NHYM, hence they are forty-nine days.

And she, Malchut, has fully emerged from the evil side and they no longer have a grip on her, and she has kept the days of purification properly—the forty-nine days of the count. This is the meaning of the king tasting the taste of a virgin, is as it is written, “A virgin, and no man had known her,” meaning that no man from the Sitra Achra had a grip on her.

This is why it is not written about it, “made by fire,” for no other had approached the tabernacle, Malchut, and the other side had already moved away from there. This is why there are no fires here, nor are they needed here because Israel have departed from the evil side.

The fires are judgment. And since here Malchut has already emerged from all the judgments in her, it is not written, “And you shall sacrifice a burnt offering, made by fire,” but simply, “And you shall sacrifice a burnt offering.”

880) Rabbi Shimon said, “I raised my hands to the one who has created the world, and I found that matter in the first books.” Fires are in the middle of the good and the bad. They come on this side and on that side because they clung to the tree of knowledge of good and evil, hence they became attached to the bad and attached to the good. For this reason, in the rest of the days it is written, “a burnt offering made by fire,” since there are judgments in them and a grip to the tree of knowledge of good and evil. But in those, when there is only the tree of life and none other, on Shavuot [Feast of Weeks], we do not need the fire and it need not be there.

That day of Shavuot is of the tree of life, and not of the tree of knowledge of good and evil. This is why it is written, “You shall sacrifice a burnt offering for a sweet savor to the Lord,” and not “an offering made by fire, a burnt offering.” Ola [“burnt offering,” but also “rising’] means that it rises to the High one.

Rosh Hashanah [Beginning of the Year]881) “And on the seventh month, in the first day of the month.” The day of Rosh Hashanah [Hebrew New Year’s Eve, the beginning of the year] is the judgment of the whole world, harsh judgment on the fist day, and mild judgment on the second day. It is written, “You shall make a burnt offering.” Should it not have written, “And you shall sacrifice”? But on the day of Rosh Hashanah, it is written, “And make me savory dishes,” which Isaac said to Esau, the slanderer. On those days, Israel make several delights and dishes with commandments and prayer, while the slanderer goes to seek through the iniquities of the world, to make of them dainties for slandering.

This is why it is not written, “And you shall sacrifice,” but rather, “Make a burnt offering,” to make and set up delights, and it is not written, “a burnt offering made by fire.” Likewise, in all the days when the Sitra Achra has no part, it is not written, “made by fire.” It is even more on this day, when we make savory food and dishes without the awareness of the Sitra Achra, since Isaac had sent him hunting for iniquities of the people of the world and bring to him.

In all the offerings, a portion is given to the Sitra Achra. But on the day of Rosh Hashanah it is to the contrary: By blowing the Shofar [ram’s horn], Satan’s mind is confused, the GAR of the left—from which comes the vitality of the Sitra Achra—are cancelled because on Rosh Hashanah, the first state of Malchut is dominating. This is the meaning of what Isaac, the left line, said to Esau, “Bring me some game,” permitting him to extend the GAR of the left and evoke all the judgments that come with it, as it is written, “And Isaac trembled great trembling.”

These judgments begin to awaken on Rosh Hashanah. But in the meantime, Israel take Rebecca’s advice, summon a Shofar, and blow. By blowing the Shofar, the GAR of the left wane down, meaning all the Mochin of the Sitra Achra, so the Sitra Achra becomes confused. It follows that not only does she not get a portion of the Rosh Hashanah offerings, as with the rest of the offerings, he even loses his entire grip and his mind is jumbled.

On that day, when we make dainties and dishes without the awareness of the Sitra Achra, not only do we not give him sustenance from the offerings, we also confuse him, since Isaac sent him hunting for people’s iniquities and bring to him. This is the first state of Malchut, where Isaac, the left line, is seated on the throne of judgment and wishes to enhance his governance, sending Esau to hunt, to extend GAR from the left. And because he had given him permission, the judgments awaken, sentencing the entire world to a scale of fault.

While he is away, before he discloses the judgments from the GAR of the left, a Shofar is summoned and blown in order to evoke the mercy. By blowing the Shofar, the GAR of the left are cancelled and the Sitra Achra cannot extend them. His mind is jumbled and in their stead, Jacob’s delights are drawn out, meaning mercies.

882) While he is away, Israel seek advice from Rebecca and do all those works and all those prayers, summoning the Shofar and blowing, to evoke the mercy, as it is written, “He brought him wine and he drank.” That is, he came from afar, from Bina, a place where the wine is old, which is illumination of Hochma of VAK of the left after the cancellation of the GAR of the left, which is called “ancient wine.” And he drank and found it tasty, and he was glad.

Afterward Isaac, the left line, blesses him with several blessings and removes his iniquities, since the illumination of Hochma atones for the iniquities, it is written, “And it came to pass that as soon as Isaac had finished blessing Jacob, and Jacob had hardly gone out from the presence of Isaac his father, that Esau his brother came in from his hunting,” carrying with him several loads of iniquities.

883) This is why this day is a day of cheering. The sacrifice is a burnt offering. One ram for Isaac’s ram, and a he-goat for a sin offering, a bribe for SAM, since only from that offering does he receive suction from VAK de Hochma, to atone before him, for the weeping that he wept that day when he saw that his will was not carried out and he hunted in vain, for his GAR of the left had been cancelled, and they were all his strength. Also, the diminution of GAR is called “weeping,” and so it is on the Day of Atonement.

Sukkot [The Feast of Tabernacles]884) On all the days from the Day of Atonement to Sukkot, the mother—the Shechina—walks over the children, Israel to save them, so the Sitra Achra will not govern Israel. Once the children have been saved and are sitting in the Sukkot [huts/booths], they are kept by Ima’s keeping, the Shechina.

On the first and second days of the festival of Sukkot she commanded Israel to make a feast for the appointees over the rest of the nations: seventy bulls for seventy ministers, and she is not with them.

On the third day, the seventeenth of the month, the Shechina begins to be over them, as it is written, “In the seventh month, on the seventeenth day of the month, the ark rested on the mountains of Ararat.” The ark is the Shechina. The mountains of Ararat are mountains in which there are all the curses and punishments. They are the appointees of the nations.

885) On the first and second days of the festival, Malchut is not over the appointees of the seventy nations. But on the third day, which adds and detracts, adding letters and detracting offerings, as it is written, “And on the third day: eleven bulls,” which is for the evil eyed.

It is so because on the first and second days it is the joy of the children, and Israel dispense spoils to the appointees of those nations. From the third day on, when Malchut is on them, it is written, “And the waters decreased continually until the tenth month. In the tenth month, on the first day of the month, the tops of the mountains were seen.” And the waters decreased continually” is the offerings that decrease continually. As they decrease, their good decreases accordingly.

Malchut is built primarily from the left line, the illumination of Hochma of the left. However, when she is on Israel, she is in Zivug with ZA, the middle line. At that time the Hochma in Malchut illuminates only from below upward, and her illumination is primarily from the Hassadim she receives from ZA.

But when Malchut is on the nations of the world and the Sitra Achra, it is to the contrary, she is not on them unless when she is separated from ZA, since the nations of the Sitra Achra do not wish to receive from the middle line, ZA, but only from the left in Malchut.

All the day from the Day of Atonement to Sukkot, the mother walks on the children, meaning Malchut is in Zivug with ZA, the middle line, so the Sitra Achra will not govern Israel, so the Sitra Achra will not awaken them to extend the Hochma from above downward from Malchut, as is the manner of the Sitra Achra. Once they have been rewarded with a Sukkah [sing. of Sukkot], they are kept in high keeping, so the Sitra Achra can no longer govern them and stray them into drawing the left from above downward.

This is why she commanded Israel to make a feast for the rest of the nations, to offer seventy bulls, which is an extension of the illumination of the left to the ministers of the nations and the Sitra Achra only for their mere sustenance and existence, since there is no sustenance and existence to the nations and the Sitra Achra unless from the illumination of the left. But she is not with them there, since the Malchut is not on them unless she is separated from ZA, at which time she enhances the vitality of the Sitra Achra.

For this reason, she is not on them in order to not give them additional vitality, but only Israel extend to them their portion from the offerings, and Israel extend only illumination from below upward, as a correction of the middle line.

This illumination comes by way of three lines that illuminate to Malchut, HG TM. And once they are included with one another, there are three lines in each of the HG TM, in which there are twelve, twelve bullocks. With the inclusion, they are thirteen bulls.

These are the thirteen bulls they sacrificed on the first day, and the twelve bulls they sacrificed on the second day, which are extensions of Hochma in three lines and Malchut who receives them. When they mingle, they are twelve, and with the inclusion they are thirteen.

On the first and second days it is the joy of the children, and Israel dispense spoils to the appointees of the nations of the world. Israel dispense the illumination of the left to the appointees of the nations, hence they are divided by the number thirteen bulls on the first day, and twelve bulls on the second day. This is the mingling of the three lines and Malchut with one another, as is the illumination of the middle line.

From the third day on, Malchut is on them, since once they have received from Israel all that they could illuminate to them, which is twelve bulls, Malchut begins to be over the appointees of the nations. By the illumination they received from the twelve bulls in holiness,

which was from the middle line, they intensify and extend only from Malchut, only from her essence, left without right, so they can extend from above downward as they wish.

This is why Israel were commanded to sacrifice eleven bulls on the third day, which adds and detracts, adding letters and detracting sacrifices. It is written about it, “And on the third day: eleven bulls,” for on the first and second days Israel imparted on them from the holiness, twelve, from the mingling of three lines. But when they grew strong—to draw from the left without right, from Malchut when she is separated—they added an evil eye to the illumination of the twelve bulls they had received on the first and second days, and it became eleven.

When adding the letter Ayin to the words Shtei Asar [twelve], it becomes Ashtei Asar [eleven]. It follows that he added an Ayin and detracted the sacrifices, for they no longer had twelve bulls but eleven bulls. Thus they were waning until they stopped altogether, as it is written, “And the water decreased continually,” being the sacrifices that continually decrease.

The Pouring of Water886) “From the second day, the water began to be seen,” meaning the pouring of water on the altar began, in order to extend vitality and sustenance to the Sitra Achra, as it is written, “If he is thirsty, give him water to drink.” When the water began, the Sitra Achra were full, and the seventy nations received the abundance, they grew stronger. From the third day on Malchut was on them, meaning they extended her in separation from ZA. The Babylonians did not know these waters, so why are they written here, in the festival? They did not know that they had to give sustenance to the nations of the world, since the good of Israel is not in the place of diminution, in the decreasing bulls of the festival, but rather in a place of increasing.

And because the water decrease along with the bulls of the festival, it is written, “And the water,” which is the water of the days of the festival, which are inscribed inside the sacrifices, since on the second day it is written about the offerings, “And their drink offerings,” with the letter Mem [in Hebrew]. On the sixth, it is written, “And its drink offering,” with a Yod. On the seventh, it is written, “according to their ordinance,” with a Mem. Thus you have Mem-Yod-Mem [letters of Mayim (water)], implying the pouring of water in the Torah.

The offerings, which are curses, were continually decreasing, and their good, the abundance extended upon them, was continually decreasing. These waters are of the nations and of the Sitra Achra, the letters of Mayim [Mem-Yod-Mem], and did not connect into being written in the Torah. Rather, they are dispersed—Mem in the word, “And their drink offerings,” Yod in the word, “and its drink offering,” and Mem in “according to their ordinances,” so their good would not connect but will be small.

887) But for Israel, who are from the Creator, the middle line, it is written, “And they who seek the Lord shall not be in want of any good thing.” The beginning of the verse is “The young lions do lack and suffer hunger.” These are the appointees over the rest of the nations. “They who seek the Lord” are Israel, “shall not be in want of any good thing,” referring to those who rise up high, since they increase in holiness and do not decrease.

For this reason, the good of the nations and the Sitra Achra, the water, were continually decreasing through the tenth month, Tevet, for then are the days of evil, since the months of Tevet and Shevat are days of judgment, and they are called “days of evil.”

The evil awakens and strengthens. And the holy bride, Malchut, does not illuminate from within the sun, parting from the sun, ZA. At that time the tops of the mountains appeared, meaning the judgments of the left, which extend along with the fruit of the festival, and there are darkness and curses that appear, grow stronger, and do harm in the world.

888) In the days of the Feast of Sukkot it is written, “You shall sacrifice an offering made by fire,” for then these fires, the judgments, eat their parts, seventy bulls corresponding to seventy appointees who rule over the seventy nations. Their number rises on the first day, and decreases and wanes each day. They are called goring bulls in their days.

Two rams, fourteen one-year-old lambs, and two bucks each day are Yod-Dalet [fourteen] HaVaYaH, since seven times two is fourteen. It is a hand that always governs them, each day. Seven times fourteen one-year-old lambs is ninety-eight.

889) If one offers fourteen bucks so the hand of the Lord will rule, and ninety-eight lambs, it is a bad sign, corresponding to the ninety-eight curses in the admonition, and as it is written, “an arrow pierces his liver.” Behold, we are evil-eyed toward them, “for eat and drink shall he be told, and his heart is not with him?” Indeed, it is written, “If your enemy is hungry, feed him bread; if he is thirsty, give him water to drink, for you will heap coals on his head.” But we give only with gladness, for throughout the year there is no joy such as in the days of Sukkot.

But because we give with a kind heart, gladly, and willingly, our gifts turn for them into coals on their heads, burning coals, for our gladness makes them ill, for they are fourteen bucks, seventy bulls, and ninety-eight lambs, which is the sum of their offerings. The fourteen bucks indicate the Yad [Yod-Dalet (hand)] of HaVaYaH that governs them. The seventy bulls, which continually decrease, indicate that their abundance will gradually decrease. The ninety-eight [spelt as Hetz (arrow)] lambs indicate the number, ninety-eight curses to be in, or the verse, “an arrow pierces his liver.”

890) Who is making us sacrifice for the appointees over the seventy nations? Perhaps they do not want all of it? However, there is no joy to all the appointees such as with those bulls, bucks, and lambs when Israel give them these meals. And yet, it is all offered only to the Creator.

The appointees approach and the Creator dispenses to them, as it is written, “If your enemy is hungry, feed him bread.” These are the offerings of the festival. “If he is thirsty, give him water to drink,” the water inscribed here to pour during the days of the festival, on the second, sixth, and seventh days. And the sign is as it is written, “He will be utterly despised,” where Buz [contempt] consists of the letters Bet Vav Zayin.

891) It is written, “Much water will not be able to quench the love.” This is the water that Israel pour with gladness and with love of the Creator, as it is written, “Therefore with joy shall you draw water.” “And rivers will not wash her away” are the rivers of pure persimmon, the eighteen rivers of abundance that extend from Yesod de Bina, and everyone adheres and connects to that love.

“If a man were to give all the riches of his house for love” is SAM, in the love of Israel, with whom he will have a portion in this water. It is written about it, “If a man were to give all the riches of his house for love he would be utterly despised.” This is a sign of those waters that are poured over him in the days of contempt, in the second, sixth, and seventh days. He will be despised because all the riches of SAM are regarded by us as broken clay, which can never be corrected.

892) Water is the water of SAM and the Sitra Achra, and the nations shared the water of contempt. This leaves the third, fourth, and fifth days, in which there is no pouring of water. It is written about it, “as a potsherd with the potsherds of the earth.” Heres [potsherd] consists of the initials of the fifth, fourth, and third days [in Hebrew], days in which there is no pouring of water and which have no correction with us, and not ever.

As they have no correction on the fifth, fourth, and third days, so will they never have correction. But it is written, “He would be utterly despised.” According to what is said above, should it be said, “He will not be despised,” meaning that they do not want the contempt, which is SAM’s fortune?

But it is written, “For He has not despised nor abhorred the affliction of the afflicted,” implying that Israel do not wish to relinquish love for the illumination of the pouring of water in the contempt, which is the fortune of the Sitra Achra, and in which the Sitra Achra has a portion. “He ... would be despised” does not relate to the light in the contempt, but rather literally, that they despise him.

It is written, “Much water will not be able to quench the love,” the water of Hochma, of which it is written, “Therefore with joy shall you draw water from the well of salvation.” And although they are Hochma, they do not quench the Hassadim, which are called “love.” And likewise, “Rivers will not wash it away,” meaning streams of persimmon, although there is illumination of Hochma in them, but they do not wash away the love, meaning do not diminish the Hassadim.

“But if a man”—SAM—“should give all the riches of his home”—all the lights he has—“for love, he will be utterly despised.” That is, in return for canceling the love, he will give us the lights of pouring the water of the second, sixth, and seventh days, since the illumination of water on the second, sixth, and seventh days continually decreases. This indicates that it diminishes the love, Hassadim, since the Hochma, in which there is a portion to the Sitra Achra, always diminishes the Hassadim. It follows that his illumination of Hochma quenches the love until Hochma remains without Hassadim.

At that time the illumination of Hochma quenches, too, for it cannot illuminate without Hassadim. This is why he will be despised. But the illumination of Hochma that Israel receive does not quench the Hassadim, which is love.

893) What does the first day of the festival do? The second, sixth, and seventh days of the festival are for pouring water; and the fifth, fourth, and third days of the festival are for days when there is no pouring of water. But the first day of the festival mentions nothing.

The first day is not called “first,” nor is it called “one.” Rather, it is simply called “the fifteenth,” without any special mention whatsoever, since there is nothing worth mentioning in it. But the beginning of mentioning the pouring of water is on the second day, and so it should be.

Because in it, a portion is given to the Sitra Achra, it should be on the second day, for on the second day it was not said, “that it is good.” This is why there is no mention of the first day at all, and the beginning of the renewal of the days begins with the second day. The water is dispensed on the second, sixth, and seventh days, leaving the fifth, fourth, and third days free.

894) How fortunate are Israel, who know how to enter the marrow of the nut. Holiness is like the marrow of a nut, which is surrounded by shells. To enter the marrow they break these shells that surround it and enter.

After all that, it is written, “On the eighth day you shall have an assembly.” For once all those shells have been broken—several forces have been broken, and several serpents and scorpions have been killed, which they had in those mountains of darkness until they found a settlement and a holy city, holy Malchut, surrounded with walls all around—they entered it on the eighth of the assembly, to please her and delight in her.

895) This is the meaning of what is written, “You shall have an assembly.” Atzeret means “assembly,” Malchut is where everything is assembled, the receptacle for all the upper lights. “You shall have,” and not another, meaning that the Sitra Achra has no part in it. Rather, you will rejoice in your Master, and He with you. It is written about it, “Be glad in the Lord and rejoice, you righteous ones; and shout for joy, all you who are upright in heart.”