And Jethro Heard
1) “And Aaron raised his hands.” It writes “His hands” without a Yod [in Hebrew], which means one hand, since he had to raise the right over the left.
2) It is written in King Solomon’s book that anyone who raises his hands not in prayer and litany is a person who was cursed by ten rulers who were in the city. These are ten appointees over those who raise their hands up, to receive that prayer or that blessing, and place in it the strength to honor the holy Name, and he is blessed below. When he is blessed below by the raising of his hands above, he is blessed above and grows on all sides.
3) Those ten appointees are there to receive the blessings above and to pour them down, to bless the one who blesses Him, as it is written, “And I will bless them.”
4) For this reason, one should guard himself when he raises his hands, to make them be in prayer or in litany. One should not raise one’s hand in vain, since those ten appointees are there, awakening to the raising of hands, and if it is in vain, those ten curse him with 248 curses.
5) Then the spirit of Tuma’a [impurity] is on those hands, whose conduct is to be in an empty place, and there is no blessing in an empty place. This is why it is written, “I have lifted up my hand unto the Lord, God Most High,” which translates as “under His shade,” meaning in prayer.
6) There are high secrets in the spreading of hands. When they spread and are raised upright, a person honors the Creator with several high secrets and is worthy of unifying ten utterances, to unite everything and to properly bless the holy Name. Also, he is worthy of uniting the inner Merkavot [assemblies/structures] de Atzilut, and outer Merkavot, outside of Atzilut, so the holy Name will be blessed on all sides and everything will unite as one, above and below.
7) It is written, “And none shall appear before Me empty-handed.” This is the meaning of the stretching of the fingers: when one stretches them upward, he must not stretch in vain, but in prayer, in litanies, and in blessings.
8) There are ten rulers below, ten utterances, like letters that are inscribed as above. They are the first to stand over that stretching of fingers, and by that, the whole side of Kedusha [holiness] unites above. Then all the Sitra Achra surrender and thank the holy King.
9) In Kedusha, there is a King, and priest serving below him, whether above or below. There is a King above, who is the holy of holies, Bina, and he is the upper King. Below Him is a priest, the first light, which serves before Him, the Sefira of Hesed. This is a priest who is called “great,” the right side.
10) There is a king below, Malchut, like the upper King, and he reigns over everything below, BYA. And below him is a priest who serves him, Michael, the great priest, who is to the right, Hesed, the complete faith, the side of Kedusha.
11) In Sitra Achra, there is a king who is called “a foolish old king.” This is the evil inclination. Below him is the priest of On, as it is written, “And Ephraim said, ‘But I have become rich; I have found On [strength] for myself,’” meaning the priest of Sitra Achra. This is so because this power, On, controls the deed that Jeroboam did. Were it not for that force, he would not have been able to succeed in that act.
12) When this king and that priest of the Sitra Achra surrender and break, all the other sides surrender and thank the Creator. Then the Creator alone rules above and below, as it is written, “And the Lord alone will be exalted in that day.”
13) In precisely the same way, the Creator worked in the earth. He broke the foolish old king, who is Pharaoh. When Moses came to Pharaoh and said, “The God of the Hebrews has met with us,” Pharaoh started and said, “I do not know the Lord.” The Creator wanted His name honored on earth as it is honored above, so He struck him ten blows. When He struck him and his people, he came and thanked the Creator.
14) Afterwards, that priest of On, Jethro, broke and surrendered until he came and thanked the Creator. He said, “Blessed be the Creator for saving you from the hand of Egypt and from the hand of Pharaoh. Now I know that the Lord is great.” This is the priest of On, another side, the left side. Likewise, when Rachel saw that she was dead, she said, Ben Oni [son of my strength]. For this reason, Jacob hurried and said, Ben Yamin [son of the right side], and not Ben Oni [son of my strength], meaning the right side and not the left.
15) Since the king and that priest thank the Creator and break down before Him, the Creator rises in His glory above everyone, above and below. And before the Creator rose in His glory, when these thanked before Him, the Torah was not given, until Jethro came, confessed, and said, “Now I know that the Lord is greater than all the gods. Blessed be the Lord who saved you.” Then the Creator rose in His glory above and below, and He gave the Torah in the fullness of His governance over everything.
16) “Let the peoples thank You, O God; let all the peoples thank You.” King David rose and praised and thanked the holy King. He engaged in Torah when the northern wind awakened and struck the chords of the violin, and the violin would play, and he would sing. And what would he sing?
17) When the Creator awakens to all those Merkavot, to give them prey, as it is written, “She rises while it is still night and gives prey to her household and a portion to her maidens,” they all started and said joyfully, “God be gracious to us and bless us, and cause His face to shine upon us—Selah.” When the northern wind awakens and descends to the world, it blows and says, “That Your way may be known on the earth, Your salvation among all nations.”
When the violin is played by the wind, he started and said, “Let all the peoples thank You.” When David would rise and the holy spirit awakened upon him, he started and said, “The earth has yielded its produce; God, our God, blesses us. God blesses us, that all the ends of the earth may fear Him,” to extend the good of the Creator from above to below.
Afterwards, David came with the spirit of holiness and set them up together, as it is written, “God blesses us.” He observed all this verse concerning the violin, “Let all the peoples thank You,” since the wholeness of the glory of the Creator is above and below, as it is written, “That all the ends of the earth may fear Him.”
18) When the rest of the peoples surrender and come and thank the Creator, when they yield and thank Him, the glory of the Creator is completed above and below. When Moses came to Pharaoh and told him, “The Lord, the God of the Hebrews has met with us,” Pharaoh stared and said, “I do not know the Lord.”
19) The Creator wanted His name glorified on earth as it is glorified above. When He struck him and his people, he came and thanked the Creator, as it is written, “The Lord is the righteous one, and I and my people are the wicked ones.” When he who was an important king throughout the world confessed, all the other kings confessed, as it is written, “Then the champions of Edom were startled.”
20) Jethro, a high and great priest, a minister appointed over all the other idols, came and thanked the Creator. He said, “Now I know that the Lord is greater than all the gods.” Then the Creator rose and was glorified in His honor above and below. And afterwards, He gave the Torah in the completeness of His governance over everything.
21) It is written about it: “Let the peoples thank You, O God; let all the peoples thank You.”
22) But it does not write, “Priest of On” in regard to Jethro; it writes “Priest of Midian.” Yet, it is all one. In the beginning, he was called “Priest of On,” Joseph’s father-in-law. Afterwards, he was called Moses’ father-in-law, priest of Midian. It is all one: the priest of Midian is like the priest of On, since those two, Moses and Joseph, are at the same degree of the letter Vav, which is Vav-Vav in the king, two Vavs together. The first Vav is Moses, Tifferet, and the second Vav is Joseph, Yesod. It was said “Priest of Midian” in relation to “a contentious woman.”
23) Rabbi Aba raised his hands on his head, wept, and said, “Now the light of Torah rises to the height of the firmament of the uppermost throne. When my lord departs from the world, who will illuminate the light of Torah? Woe to a world that will be orphaned from you. But the words of my lord will illuminate in the world until the Messiah King arrives, and then it is written, ‘And the earth shall be full of the knowledge of the Lord.’”
24) “And Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel His people, that the Lord had brought Israel out of Egypt.” In the beginning it writes, “All that God had done for Moses,” and then it writes, “That the Lord had brought Israel out.” “God had done” is the Malchut; it is the name that protected Moses and Israel and which did not move from them during the exile. Afterwards, the upper name, Yovel, Bina, brought them out of Egypt.
25) “All that God had done for Moses,” meaning that he was thrown in the river, and that He saved him from Pharaoh’s sword. “And for Israel, His people,” as it is written, “And God heard their groaning.” And it is written, “But the more they afflicted them, the more they multiplied and the more they spread out.”
26) It is written, “He has sent redemption to His people; He has ordained His covenant forever; holy and awesome is His name.” Why do all the verses in this chapter have two words from the alphabet, and in this verse and its subsequent there are three words? It is to complete the six Behinot [discernments] in the alphabet, which are three redemptions: Torah [Pentateuch], Prophets, and Hagiographa. This verse corresponds to the three redemptions of Israel: Babylon, Greece, and Edom, excluding the first exile, in Egypt, which already took place. And the other verse corresponds to Torah, Prophets, and Hagiographa.
27) It is written, “He has sent redemption to His people.” When He brought Israel out of Egypt and worked miracles and mighty deeds for them, “He has ordained His covenant forever,” meaning Jethro came and the Creator accepted him and brought him closer to His work. From there, all those foreigners drew closer under the wings of Divinity. Henceforth, “Holy and awesome is His name,” since then the name of the Creator is sanctified, when the Sitra Achra broke and surrendered.
28) “And Jethro … heard.” Can it be that Jethro heard and the rest of the people in the world did not hear? Indeed, the whole world heard, but they did not break, hence their hearing is not hearing. He heard and was broken, surrendered before the Creator, and drew nearer to fearing Him, hence his hearing is hearing.
29) Everything that the Creator does above and below is true, and His work is true. There is nothing in the world that one should reject or despise, since they are all true works, and everything is needed in the world.
30) It is written, “If the serpent bites before being charmed.” The serpent does not bite people until it is whispered to from above. It is told, “Go and kill this or that person.
31) Sometimes—as it does that—so it saves people from other things. Through it, the Creator works miracles to people; it all depends on the Creator; it is all the work of His hands. But the world needs them. If it did not need them, the Creator would not make them. Hence one need not be contemptuous toward things in the world, and certainly not toward the words and deeds of the Creator.
32) “And God saw all that He had done, and behold, it was very good.” “And God saw” is the living God, Bina.” “Saw” means that He looked, to illuminate for them and to watch over them. “All that He had done” means it is all included as one, above and below. “And behold, it was very good” is the right side. “Very” is the left side, “Good” is the angel of life. “Very” is the angel of death, and it is all one matter for those who observe the wisdom.
33) “And God saw all that He had done.” Throughout the story of creation, it is written, “And God saw that it was good.” And here, “And God saw all that He had done.” God below, Malchut, governs the lower ones. God above, Bina, governs the upper ones. God above, who governs the upper ones, is the living God, Bina. This is why, “And God saw all that He had done,” since He illuminated and lit all those upper and lower candles, and from there, all the lights come out to shine.
34) An imprint of the Masach of Midat ha Din [quality of judgment], which uses Atik, is inscribed in the most covered of all that is covered, Atik, who is unseen and is not revealed. That imprint inscribes another Partzuf, AA, who imprints and does not imprint, for it is not imprinted from it. The ones with Tevuna and open eyes, who have Hochma, cannot perceive him. He is the existence of everything. That imprint in AA is so small that it is unseen and is not revealed; it stands there with a desire to sustain everything. In other words, its existence is felt only in the desire that it will be, since everything exists because of it, receiving what one receives of that in which there is neither Reshimo nor will, and which is unseen. This is Ein Sof, and were it not for that imprint, they would not be able to receive from Ein Sof.
The Zohar explains the order of the emanation of the Partzufim of Atzilut: Atik, AA, AVI, and ZA, how the source of everything, the Masach of Malchut of Midat ha Din, uses Partzuf Atik, operates in AA to conceal the Hochma there, and how a part of her is mitigated in Bina, called “palace,” while she herself is hidden in the GAR of the palace, who are upper AVI. Afterwards, it explains VAK de ZA concerning six curtains, and the embroidered curtain, GAR de ZA.
35) That imprint wished to cover itself and made a palace for itself, to cover in it. It elevated part of it to be mitigated in Bina, and then Bina became a palace. It took it out of itself, meaning raised a part of it to Bina, and drew it with great and elaborate expansion, in illumination of Hochma that shines to all sides. And he honored it with a garment of honor, the light of Hassadim to clothe the Hochma, and opened fifty gates in it.
36) Deep within that palace—in the GAR in it, which is upper AVI—that imprint was covered and concealed. When he was hidden in it and entered it, upper AVI were filled with light. Lights and sparks stem from that light, which is Ohr Hozer [reflected light], come out of those gates in the palace, and they all shine.
37) That palace is covered, meaning clothes in six curtains, HGT NHY de ZA. Six curtains are five because Yesod is not a particular Sefira but includes only the five Sefirot HGT NH. Deep within those curtains stands an embroidered curtain, the GAR of the curtains. The palace covers and clothes in that curtain, meaning it is the first to clothe the palace, Bina, and the other six curtains are atop it. From it, it observes and watches everything. In other words, it is the GAR, in which there is vision.
38) This palace is opening of eyes, so he will not sleep. It always keeps an eye for illuminating below, out of the light of the imprint, the light of Hassadim. That Tevuna—the covered Hochma, and the will of wills, the Keter—GAR in the palace, which are all upper AVI—is hidden and covered and is not revealed. It is present and absent. It is more blessed than the one who is more covered than all who are covered, Keter.
39) Jethro gave Moses an advice about the correction of the Dinim, and so it should be. He thanked the Creator and set up the correction of his Dinim before him, indicating what is written, “For the judgment is for God,” and not for the Sitra Achra, and the Dinim were given to Israel and not to another, as it is written, “His statutes and His ordinances to Israel.” One should not treat others with contempt, and a matter from a layperson is a matter, as it is written about Moses, “And Moses listened to his father-in-law.”
40) This is why it is written, “I will give thanks to You among the nations, O Lord, and I will sing to Your name.” King David said it in the spirit of holiness, when he saw that the glory of the Creator was not rising in exaltedness and was not glorified in the world, but only by the rest of the nations. But is the Creator not glorified in the world only thanks to Israel? So it is indeed, since Israel are the foundation of the candle to shine. But when the rest of the nations come and thank Him in subjugation to the glory of the Creator, the foundation of the candle is supplemented and strengthens over all its works in one bonding, and the Creator alone rules above and below.
41) The whole world feared and dreaded the Creator when they heard of the miracles of the exodus from Egypt. And when Jethro—who was the high priest of all the other gods—came, the glory of the Creator strengthened and ruled over everything.
42) This is so because when the whole world heard of the Creator’s might, they all shook and looked at Jethro, who was wise and the great appointee over all the idols of the world. When they saw him approaching and serving the Creator, saying, “Now I know that the Lord is greater than all the gods,” they all veered away from their works and knew that they were futile. Then the glory of the holy Name of the Creator was glorified on all sides. This is why this portion was written in the Torah, and the beginning of the portion is with Jethro.
43) Jethro was one of Pharaoh’s sages. Pharaoh had three sages: Jethro, Job, and Balaam. Jethro—there was not one operation, appointee, a sun, or a star that governed in its governance, that did not know its proper work and utilization. Balaam was charming with any kind of witchcraft, whether in deeds or in words.
44) Job was fearful with fear, and in that fear was the core of his power. This is so because a circumcision above, whether of Kedusha [holiness] or of the Sitra Achra, one cannot draw the spirit above to below and bring it near him unless with fear, by aiming one’s heart and will with fear and with breaking of the heart. Then he will extend the spirit above downward and the required desire.
45) If one does not place one’s heart and will toward that side, his will cannot cling to Him, except for those fine forms. And not in all of them, since there are rulers among them that require fear and the will of the heart. It is all the more so with sublime matters that require great fear, dread, and will.
46) Jethro needed to always work on the same side, either in times when a person needed him and or in times when he did not need him, so that that will be attached to him when he needed it. Balaam clung to those charms, as we said.
47) In Egypt, Job returned to fearing the Creator when he saw the mighty deeds and miracles that the Creator performed in Egypt. Jethro did not return to the Creator through all of that, until Israel went out of Egypt, when all the ties and forms that the Egyptians tied were nothing, and they went out after He drowned them in the sea. Then he repented and went back to serving the Creator.
48) Balaam did not repent and did not return, because the filth of the Sitra Achra was attached to him. And yet, he was looking from afar, within that filth and attachment of the Sitra Achra, since there is one fine illumination in the Sitra Achra that illuminates around, as it is written, “And a bright light around it.” He was looking that small looking from afar, but not at all the things.
49) When he was looking at a small thing from that illumination, it was as if from behind a wall. He said, and did not know what he was saying. And he was looking at that illumination with the blocked part of the eye, when the eye rolled, and a man sees a blocked light, and he does not see.
50) There is no Sitra Achra in which there is no fine and tiny illumination from the Kedusha. It is like many dreams, where in a lot of straw there is a single seed of wheat. Besides those tiny forms, they were all very impure, and through them Balaam knew.
51) Happy is Moses, who is above in all the sublime sanctities, looking at what no other person in the world was permitted to look. And as Balaam saw a fine and small illumination as if from behind a wall, out of that Sitra Achra, Moses—out of a great and sublime illumination—saw one fine darkness that appeared to him below, as if from behind a wall. But not at all times, as did Balaam; he was not looking at that illumination at all times.
52) Happy is Moses, the loyal prophet. It is written about him, “And the angel of the Lord appeared to him in a blazing fire from the midst of a bush.” The bush, which is a Klipa, was certainly in that Kedusha and clung to it, for everything clings to one another, pure to impure, and there is no purity unless out of impurity.
53) “Who can make the pure out of the impure?” Klipa and Mocha rise in one another, and this Klipa will not be absent or broken until the dead rise from the dust. Then the Klipa will break and the light will shine from the Moach [mind/brain] without concealment in the world. Happy are the righteous in this world and in the next world.
And Her Two Sons
54) “And her two sons.” Were her sons not the sons of Moses? Because Zipporah labored with them without her husband, the Torah calls them, “her sons,” and not “his sons.” Even though they were Moses’ sons, it speaks the truth, for they were certainly her sons, since Moses connected in another place, high and holy, and it was not respectful toward him to call them “his sons.” Although they were his sons, due to the honor of that place to which he connected, Divinity, here it refers to them as “her sons.” Afterwards, it calls them “his sons” because at the time when they reached Moses, Moses was conversing with Divinity. After he parted from Divinity and went out toward his father-in-law, it is written, “Then Jethro, Moses’ father-in-law, came with his sons.”
55) Certainly, because of the honor of Divinity, which is the bonding of the upper one to which Moses bonded, it is written, “her sons.” And why does it write, “Then Jethro, Moses’ father-in-law, came with his sons and his wife to Moses,” calling them, “his sons”? It is because it is all one. When it says “his sons,” it means Jethro’s sons, since after Moses came to him he had sons.
56) And so it was with Jacob. When he came to Laban and lived with him, he had sons. Here, too, when Moses lived with Jethro, he had sons, and he brought his entire household with him to put them under the wings of Divinity. Jethro said to Moses, “I, your father-in-law, am coming to you, as well as your wife, and her two sons with her. It does not say, “And your two sons.” How do we know that Jethro had sons? It is written, “The sons of the Kenite, Moses’ father-in-law, went up from the city of palms,” and he left his sons with Moses.
Then Jethro, Moses’ Father-In-Law, Came
57) “And many peoples will come and say, ‘Come, let us go up to the mountain of the Lord, to the house of the God of Jacob.’” The rest of the peoples are destined to come under the wings of Divinity. All the idols of the world have a descent, and in one who clings to the Creator, there is ascent. This is why it is written, “Come let us go up.”
58) “To the mountain of the Lord” is Abraham, as it is written, “As it is said to this day, ‘In the mount of the Lord it will be provided,’” since Abraham called it a mountain. Like a mountain without an owner, for anyone in the world who wishes, this holy place, the Temple, is to receive anyone in the world who wishes. “To the house” is Jacob, who called that place, “a house,” as it is written, “This must be the house of God.”
59) Mountain and house, although everything is one degree, one is superior to the other. A mountain is for the rest of the peoples when they come to be under its wings. A house is for Israel, to be with them, as a woman with her husband, in one abode in joy, lying over them like a mother over the sons.
60) It is written, “Then Jethro, Moses’ father-in-law, came with his sons and his wife to Moses, to the desert.” Since it writes, “To Moses,” why does it write, “To the desert”? The most important thing is that Jethro came to the desert. And who is he? He is the mountain of God, which is the place for foreigners to convert. This is why it is written, “To Moses, to the desert.” “To Moses” means to convert them and to bring them under the wings of Divinity.” They were coming “To the desert,” which is the mountain of God, to make their souls, to receive from there the soul of a proselyte.
61) This is why that place is a mountain, for anyone who comes is rewarded with it, and he is called “a proselyte of Tzedek [justice].” Thus, he is called “a foreigner” although he clung to this high and holy place, since one who left his people and his ancestors is called “a foreigner.” And he is called “a proselyte of Tzedek,” as one who places his abode in a place he did not know before, meaning in Divinity, who is called Tzedek [justice].
This Is the Book
62) It is written, “This is the book of the generations of Adam. On the day that God created Adam, God made him in God’s image.” The Creator showed Adam HaRishon all those generations that were to come to the world, all those leaders, and all those sages that were to be in each generation.
63) “This is the book.” There is a book and there is a book. There is a book above and there is a book below. The book below is called “a book of remembrance,” which means the book of that remembrance, and he is one righteous, Yesod. It is called “this,” and Malchut is its book. To not separate them, for they are always together, in one unification, it is written, “This is the book,” two degrees that are one. They are the whole of male and female, for “this” is male, Yesod, and “a book” is female, Malchut.
64) It is one law, that all those souls and spirits in people—and which are the whole of all the generations—are certainly the generations of Adam, meaning the generations of the upper Adam, ZA. This is so because these souls come out of this righteous in one craving. And this is the potion of the garden, which waters the river that comes out of Eden, as it is written, “And a river came out of Eden to water the garden.” It means that the Yesod gives the souls [Neshamot] and the spirits [Ruchot] of the garden, Malchut. This is the meaning of Adam, as it is written, “The generations of Adam.”
65) Afterwards, when it is written, “On the day that God created Adam,” it is Adam below. Two Adams are written in this text. One is the Adam above, and one is the Adam below. Adam above, ZA, is in the concealment that the text concealed in male and female as one, as it is written, “This is the book, which is the whole of male and female together.” When they produced offspring together, the text calls them Adam, as it is written, “The generations of Adam.”
66) After the matter was revealed—out of the first, upper hidden one in the text, when it became known that this book concerns the upper Adam, whose generations are souls and spirits of people—He created Adam below. It is written about it, “On the day that God created Adam, God made him in God’s image.” “In the image” means that Adam has this appearance, that the forms are seen in him, and the forms do not stand in that appearance in sustainable forms, but pass away from him. So it is here with the image of God.
67) “In God’s image” means the form of the organs male and female, as it is written, “Behind and before.” “Behind” is the “keep,” the Nukva. “Before” is the “remember,” ZA. And all the Mitzvot of the Torah depend on those, the 613 Mitzvot of the Torah, which are everything. Adam was created “behind” the act of creation, and before the work of the Merkava [assembly/structure], and everything is interdependent. “In God’s image” means in this very form of Malchut.
You Will Behold the Secret of the Se’arot [Hair]
68) “This is the book of the generations of Adam.” It speaks of forms, concerning forms of people, to recognize the form is in the secrets of Adam in those generations of Adam: in the hair, in the forehead, in the eyes, in the face, in the lips, in the lines of the palms, and in the ears. By those seven are people recognized.
69) It is apparent in the hair because anyone whose hair is crumpled, curly, and tends to grow upward over one’s head—and does not hang down from his head—is angry. His heart is as crumpled as a rag, filled with fear. His deeds are not good, and in partnership, one should veer away from him.
70) If his hair is smooth and hangs down it is good to partner with him, there is profit in him, meaning he will make profits with him. But alone, without a partner, he will have no success. He knows high secrets, and does not know small secrets. His deeds are at times good and at times not good.
71) If his hair hangs down and is not smooth, there is no fear in his heart. He is sinful. He desires good deeds and they are good in his eyes, but he does not do them. When he is old, he will return to fearing the Creator and his deeds will be good. This relates to mundane matters, when he is sinful and does not do good deeds. But with heavenly matters, anyone who comes near him will succeed. He will not be let into sublime secrets, but he is good for keeping small secrets. He makes a big thing out of a little thing and his words are heard. This is the letter Zayin .
The Se’arot are the Kelim of Hochma at the place where it exits. This is why they are considered Dinim. As a whole, three degrees should be discerned in them, extending from three points—Holam, Shuruk, Hirik.
a. If the hair of the one with the degree are curly and upward growing, it indicates that he is at the degree of Katnut of the Se’arot [hair], at the point of Holam. At that time they are lacking GAR, and hence grow upward on his head. In other words, they impart only from below upward. It was said that he is angry because the Dinim in them always bring him into anger. His heart is as crumpled as a rag, filled with fear, meaning that his heart is filled with fear of the Dinim. His deeds are not good because the lack of GAR leads him into bad deeds. In partnering, one should veer away from him, since anyone who partners with him is harmed by him.
b. If his hairs are very smooth and hang down, their hanging down means that there is GAR in them, which impart from above downwards. Their being very smooth indicates that no Din has appeared in them, and then it is good to partner with him. That is, once the three lines are established, the right line and the middle line, who are his partners, will receive their illumination of GAR from him.
Also, there is profit in him, illumination of GAR, while alone, without a partner, he is unsuccessful, since when he is alone he lacks Hassadim, like the point of Shuruk. Hence, he is blocked because the Hochma in him cannot shine without Hassadim.
It was said, “He knows high secrets,” meaning that there is light of Hochma in him, which is called “high secrets.” But, he “Does not know small secrets,” for he is devoid of Hassadim, which are called “small secrets.” Hence, as long as he is alone, he is dark because the Hochma cannot shine in him, for lack of Hassadim. This is why his deeds are at times good and at times not good, since regarding his subsequent association of the lines, his deeds are good, and before he associates the lines, his deeds are not good.
c. If his hairs are hanging down but are not smooth, there is GAR in him and he extends from above downwards. They are not smooth because Dinim appear in them, and yet, they are hanging, meaning extending from above to below. By that, it is recognized that there is no fear of the Dinim in him. But he is sinful because by drawing from above downwards, he increases Dinim, as it is written, “Sin crouches at the door.”
He desires good deeds and they are favorable in his eyes, but he cannot do them because of the appearance of the Dinim. When he reaches old age, after he is corrected in the correction of lines, he becomes fearful of the Creator once again, and his deeds are good. This is so because then the Dinim that appear when he draws from above to below become Masach of the point of Hirik, by which the middle line subdues the two lines, right and left, and sustains the illumination of both of them.
These words relate to mundane matters, in Nukva, who is called “a world.” At that time, he is regarded as sinful, since he increases the Dinim in her. But in heavenly matters, matters of ZA, anyone who draws near him will succeed. In other words, when the middle line draws near him and receives from him the Dinim for the correction of the Masach de Hirik, high secrets, meaning Hochma, will not be revealed to him due to the Dinim in him. But as for small secrets, Hassadim, he is good for keeping them because when the Masach de Hirik subdues the lines, it keeps from ever lacking light of Hassadim, which are called “small secrets.”
And yet, there is Hochma in him, as well, since “He makes a big thing out of a small thing and his words are heard.” In other words, out of illumination of Hassadim, which is called “a small thing,” he makes illumination of Hochma, which is called “a big thing.” It is so because since the Hassadim of the middle line opened the two lines right and left, the middle line, which is Hassadim, is rewarded with illumination of the two upper lines, which are Hochma, since the full measure that the lower one causes to shine in the upper one, the lower one is rewarded with it. It follows that a little thing, which is the light of Hassadim, becomes a great light, which is GAR, and this degree is considered the letter Zayin, Malchut in Mochin de Hochma, at which time she is the crown of her husband.
72) A black and more yellow hair succeeds in all his deeds in mundane matters, Malchut, in trading, the abundance of Malchut, as it is written, “She was as merchant-ships.” Like them, he is yielding. He succeeds alone, without partners, and one who joins him in partnership does not succeed for long. Rather, he succeeds at once and success escapes him, for he is included in the letter Zayin.
Se’arot are Kelim de Hochma at its outlet. However, afterwards they are corrected in three lines, at which time they are recognized primarily by colors. Here The Zohar speaks of the degree of the middle line, which unites the two lines—right and left—by the force of the Masach de Hirik.
It is known that there are two actions in this Masach. First, the Masach de Tzimtzum Aleph appears in it, which is Malchut of Midat ha Din [quality of judgment]. Then the color of the hair is black without any yellowness. In that state, he is fit to receive only Hassadim and not Hochma. The other operation is to mitigate the Masach in Midat ha Rachamim [quality of mercy], Bina, by which it becomes fit for reception of light of Hochma, too. In that state, his hair is black and yellow, where the yellowness indicates the mitigation of Midat ha Rachamim.
A black and yellow hair indicates the second act of the middle line, when the Masach de Hirik is already mitigated in Midat ha Rachamim and is fit for reception of Hochma. Whether he extends Hassadim and whether he extends illumination of Hochma, he succeeds in the needs of the Nukva, who is called “world.” “In trading” means in her abundance, as it is written, “She was merchant-ships; she brings her bread from afar,” which is illumination of Hochma that shines from afar.
He is yielding. Even though the middle line desires Hassadim and not Hochma, he still relinquishes what is his and extends Hochma to the Nukva, for when he is alone, he extends the light of Hassadim and succeeds. And one who joins him in partnership—the Nukva that joins the middle line to receive illumination of Hochma from it—does not succeed for long. Rather, he succeeds immediately and then success escapes him, since Hochma does not shine in ZA, except during the journeying of the lines. And when they rest, the Hochma leaves them. This degree is the whole of the letter Zayin.
73) A black hair that is not yellow sometimes succeeds and sometimes does not succeed. It is good for partnering with and for exerting with it for a short time, not for a long time, since for a long time, he will think thoughts. And to not part from him, he is good for a short while. He will succeed in the Torah if he exerts in it, and others will succeed in him. He has no secret for a long time, his heart is narrow, fear in his enemies. His enemies cannot overcome him, and he is of narrow heart, like the letter Yod , which is small and narrow, and is not included in the letter Zayin, but only Yod, in the small letters.
The Zohar speaks from the degree of the middle line in its first act, at which time it is in Masach de Midat ha Din, unmitigated in Bina, and unfit to receive Hochma, but only Hassadim. This is why it was said, “A black hair that is not yellow,” meaning unmitigated in Midat ha Rachamim.
Then, sometimes, he succeeds and sometimes he does not succeed. When he extends Hassadim he succeeds, and when he extends Hochma he does not succeed, for he is good only for extending Hassadim, which is called “short time,” since there are no Dinim in them. And not for Hochma, which is called “long time,” since for a long time, it is necessary to extend from Hochma, who is called “a thought,” and he is unfit for it, since the Masach was not mitigated in Bina. To avoid parting from him, meaning for fear that they will retire from him and will not want to receive him, he is good for a short time. The Emanator made him good for drawing Hassadim. And this one will succeed in the Torah if he exerts in it, in the VAK in the Torah.
“Others will succeed in him,” meaning those who will take that Masach and mitigate it in Bina will succeed for GAR, as well. But he himself has no secret for the long time, meaning he does not have illumination of Hochma. “His heart is narrow.” One who is devoid of Hochma is considered narrow-hearted, since the Hochma dwells in the heart, as it is written, “And in the hearts of all who are wise-hearted I have put wisdom.” Hence, when it is absent there, the heart becomes restricted.
“Fear in his enemies,” since the middle line subdues all the Dinim in the left line—who are considered enemies of Kedusha [holiness]—by the force of this Masach. “His enemies cannot overcome him” because his power is greater than all of them and they must surrender to him.
Although he is narrow-hearted, lacking Hochma, he still subdues all his enemies. As the letter Yod is small and narrow, which is the Malchut when she is unfit for Hochma, “[he] is not included in the letter Zayin,” since the letter Zayin indicates Malchut when she receives Hochma. “But only Yod, in the small letters,” since the small letters indicate the absence of Hochma.
74) If the Se’arot are balding, he will succeed in his actions. He is a fraud; there is hunger in his house. On the outside, it seems as though he fears sin, but it is not so internally. But all that was before he grew old. If his hair is balding at old age, he becomes the opposite of what he was before, for better or for worse.
75) This relates to hair that grew bald between his eyes, over the brain, in the place where he puts the Tefillin. If it is another place on the head, it is not so; he is not a fraud, but a slanderer, whispering without raising the voice. Sometimes he fears sin and sometimes he does not. This is in the letter Zayin when it is included in the letter Yod.
76) Thus far the secrets of the hair to those who sit upon the throne of judgment, who know the ways and the secrets in the Torah, to know what is covered in people, that they are in the image of God, that this name, Elokim, is abstruse in them, and clarifies in several ways.
And You Will Behold the Secret of the Forehead
77) The meaning of the forehead. In the letter Nun , Gevura, is the completeness of the letter Zayin, Malchut, since Malchut is built of the left line, Gevura. Sometimes, the Nun is included in the letter Zayin, and sometimes it is alone. When the forehead is small and pointed and is not round, it is a person who is discomposed. He thinks he is wise, but he does not know. His spirit is agitated and he bites with his tongue like a snake.
78) If the wrinkles in his forehead are big and are disconnected from one another. When he speaks, these wrinkles become disconnected. Other inscriptions in his forehead are all connected to one another. One must not connect with him, except for a short time, not for a long time. Everything he does and thinks is for his own benefit; he does not care for the well-being of others. He cannot keep a secret, gossips and tells secrets, and his words are of no importance whatsoever. This is the meaning of the letter Nun that is included in the letter Zayin. He is not considered one of faithful spirit, to persist.
79) If the forehead is small and round, it is a person who is wise in what he observes. Sometimes, he is alarmed in his spirit. His love is with joy. He has mercy over all. He observes many things, and if he exerts in Torah, he will be very wise.
80) If there are three big high wrinkles in his forehead while he speaks, three wrinkles are close to the eye and three wrinkles over the other eye, and he cries when he is angry, it is better than it seems. He casts behind his shoulder all mundane matters, whether in his actions or in other things, and does not worry about them, and he succeeds in Torah. Any person who engages with him will benefit from the other mundane matters, which he does not regard. At times his will adheres to the Creator, and at times it does not. He does not succeed in judgment; he stays away from judgment. This is the letter Nun alone, when not included with the letter Zayin. And because it is not included, he stays away from the judgment and is not in it. Love is his side.
81) If the forehead is not round and is big, it is a person who bows his head each time he stands and when he walks. This divides into two forms of madness. One form is apparent madness, and other people know his madness for it is apparent to all, and he is a fool.
82) If there are four big wrinkles in his forehead, sometimes when he speaks, he wrinkles them with his forehead, and sometimes his forehead spreads in his skin and they are not seen. Then the wrinkles that are seen are other big wrinkles, on the side of his eyes. He laughs at nothing, for no reason, his mouth is big.
He is not a man of use; he is from the other side. Madness hides within him and people do not stare at him. He is clever in what he does, even in the Torah. However, it is Lo Lishma, but rather to boast before the people. His entire behavior is clandestine and with pride; he shows that he is righteous, and he is not. All his words are not for the Creator but for people; he thinks thoughts and conducts himself on the outside so as to be looked at. This is the letter Nun that is included in the letter Zayin.
83) If the forehead is round and big, he is clever. He remembers everything. He knows everything he exerts in, even without a craftsman to teach him. He succeeds in everything he tries. And with money, sometimes he succeeds and sometimes not. From a small thing, he looks at big things. He is considered intelligent. He does not worry about mundane matters. Even when he knows he will be ashamed of them, he does not worry and does not pay attention. He is of a soft heart.
84) If there are two big high wrinkles in his forehead, one wrinkle on one eye, and one wrinkle on the other eye, and there are three big wrinkles in his forehead, in those over the eyes, and besides them, the bottom wrinkle divides over the eyes, he thinks thoughts within. Yet, they are not known without because he does not consider people in his actions. He fears for a time, and not more.
For appeasing, he reconciles in his external actions before people, but the deeds are only sometimes like a child’s and sometimes with wisdom. This is the letter Nun alone, not included in the letter Zayin. And he is weak, since he was not included in the first letters but was in proximity to the letter Samech, to be included in it, and not in the first letters. Thus far the secrets of the wisdom of the forehead.
And You Will Behold the Secret of the Eyes
85) The eyes are the letter Samech . One should look at the colors that surround the eyes from the outside. And as the eye sits, if it sits in full, not sunken deep in the forehead, he is not a fraud and he is far from any deceit. It is completely nonexistent in him.
86) There are four colors in the eyes. 1) The white that surrounds the eye, as every person has. This is the same for all people. 2) In front of it is the surrounding black. White and black are mingled, implying to HG, which are included in one another. 3) In front of it is the green, which implies to Tifferet and is included in the black. 4) In front of it is the pupil, which is a black point that implies to Malchut. This is a person who is always laughing, always joyful, and thinks positive thoughts. And the thoughts are not completed because he always elevates them from his will. He engages in mundane matters, and when he engages in heavenly matters he succeeds. Such a person should be encouraged to engage in Torah, as he will succeed in it.
87) If his eyebrows are large and cover below, and if there are red inscriptions along the length of the eyes, these inscriptions are called “small letters in the eye,” since they are colors in the eye, and if they shine a light, that light sends up letters to show the quarrelsome ones with those other small lists. It is in the letter Samech and is included in the letter Hey.
88) Green eyes, surrounded by white, where the green is mingled with that white, means he is merciful and always thinks only of his own benefit, utterly oblivious to the harm for others.
89) If no black color is seen in him, he is greedy, but not from the bad side. If something succeeds for him from the bad side, he will not return it. He is loyal in what is known and disloyal in what is unknown. He keeps a secret in a thing that is secret until he hears the secret elsewhere. Once he has heard it, he reveals everything, and there is no secret with him anymore at all because all his words are not in wholeness. One in whom the colors in his eyes are surrounded by white and green, it is in the letter Hey and is included in the letter Zayin and the letter Samech.
90) If his eyes are yellow and green there is madness in him. And because of the madness, he speaks proudly and presents himself as a great man because of his pride. But one who attacks him defeats him. He is unworthy of the secrets of the Torah because his heart is not quiet in secrets and he reveals them to others to make himself a great man through them. It is in the letter Hey, and is included only in the letter Zayin, moving away from the letter Samech. And because he conducts himself with pride, he stays away from the letter Samech and does not approach it. When this one speaks, he makes many wrinkles in his forehead.
91) White eyes that are surrounded by a little green mean that he is angry, merciful, for the most part, but when he fills with anger, there is no love in him at all and he turns to cruelty. He does not keep a secret. This is in the letter Hey when it is included in the letter Samech.
92) Eyes that are green and white together, with a little black in them mean that he keeps secrets and succeeds in them. And if he begins to succeed, he succeeds and rises. His enemies cannot overcome him and he governs them with complete control, and they surrender before him. This is in the letter Chaf, which is included in the letter Samech. Hence, if he begins to govern, he governs. Thus far these eyes for those with wisdom
And You Will Behold the Secret of the Face
93) The meaning of the face is for those with inner wisdom. The shapes of the faces are not apparent in the inscriptions outside, on the facial skin, as with the forehead, but rather in an inscription of inner secrets. This is so because the shapes of the faces invert and come from the shapes of the inscriptions of the faces, which are hidden in the spirit, which is inside. And out of that spirit, the shapes of the faces are seen inside, visible to those sages with internal wisdom.
94) The shapes of the faces are apparent out of the spirit that is in a man, in whom the letters are engraved, and all twenty-two letters are hidden inside the spirit. According to one’s hour, these inscriptions of those letters rise into the face, and as those letters rise, so the face appears in the forms inscribed according to one’s hour, in a mirror that does not last, but they are rather passing shapes. And only those with wisdom see them and exist in them, and do not forget them.
95) The Torah, ZA, comes out with all twenty-two letters—including everything—from a place called “the next world,” Bina. And the river that comes out of Eden, ZA, takes everything. When the souls and spirits leave him, they are depicted in the forming of these letters, and they all come out, as well. Hence, man’s spirit, which is depicted in the forming of the letters, makes a picture in man’s face.
96) A picture of the mother of the spirit, Malchut, does not form within that spirit because the letters come from the father of the spirit, ZA. The forming of the letters comes from ZA and the forming of the mother, Malchut, which is the four faces—ox, eagle, lion, and man—is depicted in that spirit from below. Also, the forming of the letters that come from ZA is hidden from within, and the forming of the mother is bulging out.
97) The form of mother, who is Malchut, is the face of a man, the face of a lion, the face of an ox, and the face of an eagle. And the spirit makes a form of all of them only for the time being, since anything that comes from the side of the wind bulges, is seen and is immediately hidden. And all those visible forms take shape in the forming of the letters that come from ZA, even though they are hidden from within. Those four shapes appear for the time being to those with eyes, those with wisdom, who know—because of the wisdom—how to look in them.
98) The first picture is that when a man walks on the path of truth, those who know their master look at him, since that spirit within is corrected in it, and the form that includes everything bulges out. And that form is the face of a man. It is a more complete form than all the forms, and one who passes temporarily before the eyes of the wise-at-heart, when looking at his face outside, those faces that stand before him, the eyes of the heart love them.
99) There are four signs of letters in them: one tendon bulges in his face in sinking, meaning it is not bulging out, but it is as though it bulges out in sinking, on the right side. And one tendon includes the two others, which are included in it on the left side of the face. Those four signs are the four letters in the word Edut [testimony], and this sign is the letter Ayin , that tendon that bulges in sinking from the right side, meaning lying down.
The letter Dalet  and two letters that bond with it, which are Vav  and Tav  are that tendon, which contains the two other tendons on the left side of the face. It is as it is written, “His name is ‘a testimony in Joseph,’” that anyone who saw him loved him in his heart, and he was completed with love.
100) The descendants of David, the sights of the colors change in him, and this is why Samuel erred, as it is written, “Do not look at his appearance,” since the other side was in Eliav. This was not so with David, since David’s forms are covered because the forms of the other side were included in his forms, and the form of the other side appeared in him first, passing over the eyes for a time, and the heart is alarmed and fears. Afterwards, it is written, “And a handsome appearance and the Lord is with him.” This is a testimony for him.
101) This form of the face of a man includes all the forms, and they are all included in it. This one is not alarmed in his spirit; when he is angry, he is at rest and his words are calm, and he is immediately reconciled.
102) David’s seed, in which that form of the Sitra Achra appeared in the beginning, and which passes before the eyes for the time being—in his anger, he is at rest, and he is immediately reconciled. However, in the end, he is as vindictive as a serpent, since that side causes him that, surrounding on all sides until he takes his revenge. But the brain inside that Klipa and the heart straighten. This is true for the righteous, but the wicked do not move from that first evil form and completely bond with it.
103) The other form is that if that person does not go by the bad way, moves from that path, and returns to this master, a good spirit begins to be on him and he overcomes the initial filth that was in him. He bulges out in the looking of the eyes for the time being, as one form of a lion that prevails. This one, when seeing this form in him, that sight causes that a lion that prevails for the time being will pass through his heart, meaning that his heart will temporarily prevail over the evil side.
104) The one with the face of a prevailing lion, when looking in his face, they are a face that the heart does not love them for a time, and his heart immediately returns to loving them. When looking at him, he is ashamed and thinks that everyone knows about him, meaning that it seems to him that they know everything he thinks and does in secret. And out of shame, his face fills with blood for a while. Afterwards, they turn white or green.
105) There are three fine tendons in his face. One is to the right, extending through his face and clinging to it, one rises to his nose and upward, two to the left, and one extends below those two, gripping to both. Those are letters that are engraved in his face. They are protruding and are not sunken, and when he sits and practices the path of truth, they sink.
106) The meaning of those letters is nearing. Because he was far, now that he has grown near again, these letters are protruding in his face and hastily testify to him. This sign is Kof  from the right side of the face. And the other letters, which are the majority, are on the left side of the face. And although the other tendons are seen in his face, they are not as protruding as those, except if he goes by twisted roads, then they are protruding, too.
107) The one who is from David’s seed changes by that sight. First, he appears in the shape of a man, then he stands in the form of a lion, separated from the other side, and in everything, he is the opposite of the rest of the people.
108) The third picture is if that person walks by a way that is not corrected and his ways stray from the path of Torah. That holy spirit departs from him and another spirit is seen in him, another form, protruding outwards, by the looking of eyes of those who are wise-at-heart, for a time—the form of an ox. When it is seen, the wise-at-heart pass that form of an ox in their hearts and observe it.
109) Three red seeds of wild saffron, called Kurtama, seem to be on the right side of his face. These are red little tendons. And there the three on the left side of the face are the letters that bulge in it. One, of the three on the right and the left, is a small tendon, in a circle, two little tendons are over it, and they are all in a circle. And then his eyes are sunk inside the forehead.
110) The meaning of these letters is that one of the three is Chaf , and the other two are Reish -Tav . Also, the three of the left side, one of them is Chaf and the others are Reish-Tav. This sign is as it is written, “The expression of their faces bears witness against them.” Those letters in the face protrude more than all other tendons, and if he repents from the left and comes to the right side, that spirit surrenders and the spirit of Kedusha [holiness] strengthens, those tendons sink, and others protrude.
111) David’s seed is to the contrary. First, it appears in the form of a lion and then it returns to the form of an ox. Two black tendons are in his face, one on the right and one on the left, and they are the letters—one of which is called Dalet , and one is called Ayin . And he is entirely opposite from the rest of the people.
112) The fourth image is an image of man, who is always poised to be corrected for what he had done in the beginning, and is no longer blemishing. This is a sight for the wise-at-heart in the form of an eagle. His spirit is a weak spirit. It does not show protruding letters on the face because they have been lost from him and have sunk in another time, in his early days. They had departed from him then, and hence are not protruding in him.
113) His eyes do not shine in glitter when he is glad, and when he cuts his hair and beard because his spirit does not shine for him in letters, and the sparkling he had had at first has sunken. He does not stand in Histaklut Panim [looking of the face] to look at him, since he has no protruding letters, and he is as it is written, “So I congratulated the dead who are already dead more than the living who are still living.” David’s seed is as it is written, “The secret of the Lord is for those who fear Him, and He will make them know His covenant.”
114) The letters are formed in the spirit of the man, and he makes them protruding outwards on the face. This wisdom is given to the wise-at-heart, to know and to recognize. The spirit stands in the matter that is written, this is a book, and all stand in that matter, except for the sight of the face that was judged in another way, according to the domination of the spirit or the owner of the spirit. Happy are the sages that everything was given for them to know. Thus far is the secret of the face.
You Will Behold the Secret of the Lips
115) Henceforth, it discusses the meaning of the lips, the letter Peh  that was included in the letter Samech . Big lips mean a person who slanders and is neither ashamed nor afraid. He is quarrelsome and gossips between one person and another. He causes strife among brothers, does not keep a secret, and when he exerts in Torah, he covers a secret. However, he slanders and does not place fear in his heart.
116) This sign, the letter Peh that is included in the letter Reish and not included in the letter Samech, it seems as though he is righteous and does not fear sin, and there is no need to persuade him since all his words are in the mouth and not in the body.
117) Withering and shriveling lips that are not small are a person who is extremely fretful, sinful. He cannot tolerate anything, slanders openly and shamelessly to all, sometimes in mockery. It is a person one should keep away from.
118) If his beard is filled with hair, it is slander. It indicates that he speaks openly to all and has no shame. He engages in disputes and succeeds in mundane matters. He sees in his enemy; it is a wink with his eyes. It is written about that, “A wicked man displays a bold face.” This is only in the letter Peh, when it is not included in the letter Samech at all. Sometimes, it connects to the letter Reish and is included in that letter Reish.
You Will Behold the Secret of the Eyes
119) The meaning of the ears. One whose ears are big is a fool in his heart and mad in his spirit. One whose ears are small and they properly support themselves, when he awakens, he is wise at heart. He wishes to engage in everything. This is the letter Yod , which is included in all the other letters.
120) Thus far the matter of the forms of man; henceforth, other secrets in the letters, which do not stand inside the Partzuf. But to know the secrets of this verse, it is a book within high degrees in times and periods of this world, and we have not yet been rewarded with them.
121) Rabbi Shimon said, “My sons, happy are you in this world and in the next world, and happy are my eyes that have come to see it as I enter the next world. For my soul, I call upon Atik Yomin this verse, ‘You set up a table before me,’ and the Creator calls upon us, ‘Open the gates, that the righteous nation may enter, the one that remains faithful.’”
You Will Behold the Secret of the Lines in the Palms
122) It is written, “Under their wings on their four sides were hands of man.” These are hands to receive those who repent, who return to the Creator. But these hands of man are sublime forms and secrets, which the Creator has placed in man and has set them up in fingers from without and from within, in the palm of the hand.
123) When the Creator created man, He set up all the forms of the high secrets of the upper world—Bina—within him, as well as all the forms of the lower secrets of the bottom world, Malchut. They are all engraved in man, who is in the shade of God, since he is called “a creation of the hand,” a creation of the hand of the Creator.
124) The meaning of the palm is of this letter called Chaf [palm but also the letter Chaf ()]. It is written, “And God created the man in His own image.” This is the meaning of the letter Chaf. This letter contains sublime secrets and sublime forms. In this Chaf, that is, in this palm of the hand, there are ten utterances hanging on the right and on the left, five in the right palm and five in the left palm. Yet, they are one, regarded as one, since the right and left unite into one.
125) It is written, “Also, I will clap My hands together,” meaning that they will be in dispute with each other and the blessings will depart from the world because the pride of Israel was given to idol worshippers. This is so because GAR is extended to Israel from the left, through the unification of right and left. This is their pride. And when they are disputed, the idol worshippers suckle from the left line and the pride of Israel is given to idol worshippers.
When they unite, it is written, “One gold pan of ten, full of incense,” which implies a single unification, when the ten on the right and left become one palm. And when they are united, it is written, “And God created the man in His own image.” “And God created” is the departure of the inner thought.
First, Malchut must be mitigated in Bina, Midat ha Rachamim [quality of mercy], through raising of Malchut to Bina, who is called “thought.” Subsequently, the GAR of the thought, who are her internality, will depart and she will remain in VAK, which are a half degree. This operation is called “created” or “And created,” which implies diminution. Without that diminution, man would be unfit for reception of Mochin.
“The man” means male and female together because Et [the] is female and man is male. “In the image of God” is Chaf, the two palms, right and left when they became one palm [Chaf], at which time all the upper Mochin depart from them.
126) When the man was created, it is written about him, “Clothe me with skin and flesh.” And what is the man himself? Is man not merely skin, flesh, bones, and tendons? He is not, since indeed, man is only the soul [Neshama], while skin, flesh, bones, and tendons are only clothes. They are the man’s Kelim, not the man himself. When the man passes away, he takes off those Kelim that he wore.
127) When a man dresses in skin and in all those bones and tendons, they are all in the high Hochma, as it is above. The skin is as it is above, as it is written about curtains, “Stretching out heaven like a curtain.” Reddened skins of deer and skins of Tahash [a kind of animal] are clothes above, covering the clothing, which is the expansion of the heaven, the clothing without. Curtains are the clothing within; it is a crust that covers the flesh. This is why it is written, “Stretching out heaven like a curtain,” since curtains are the inner clothing, with the heaven atop them from without.
128) Bones and tendons are the Merkavot [plural of Merkava (chariot/assembly)], and all those armies that stand within are the internality and GAR of the externality of the degree. This is so because tendons are the Neshama of the clothing, and bones are the Haya of the clothing, and all of them are clothes for the internal, for the superior man.
129) So it is below. The man is internal and within; his clothes are as it is above. Bones and tendons are as was said about those Merkavot and armies, which are called “bones” and “tendons.” The flesh covers those camps and Merkavot, which are called “bones” and “tendons” and stands outside them.
This is the meaning of the flesh being extended from him to the other side. The skin that covers everything is as those firmaments that cover everything, and they are all clothes to clothe in, and the one inside them is the man. It is all an issue of below being as above. This is why it is written, “And God created man in His own image,” in the image of God, since man below is entirely as it is above.
130) Inscriptions were made in that firmament above, which covers everything, to show and to know hidden secrets and things in those inscriptions that were set up in it. These are the inscriptions of stars and signs that were written and established in that firmament, which covers from without. Here, too, the skin, which covers one from the outside, is like the firmament that covers everything, and contains inscriptions and lines. These are regarded as stars and signs of that skin, to show and to know in them hidden things and secrets in stars and signs, which are the inscriptions and lines in the skin, for the wise-at-heart to scrutinize them and observe them, to know the looking in the face, in the secrets that we said.
131) This is when the face illuminates and stands without anger. Then it is possible to look and to know. When anger governs a person, another judgment is given to know in him. And why is it not possible to govern a person? This can be known when the judgment governs in the firmament.
132) But looking at the face in a true way is when the face shines and a person persists. Then those inscriptions are seen in a true way because then, in that looking, he can further sentence his scrutiny, even though those sages may look in all the manners.
133) All the palm-lines and finger-lines are within. They all stand in other secrets, to know hidden things. Those are stars that shine to look inside the signs, in the superior appointees.
134) The fingers are in high secrets; the fingernails that stand and cover them are without, and they learn in those secrets that are insides that are without. And there are secrets in them to those sorcerers who look in the nails, in the light of another thing that governs them, and those sorcerers defile that place.
135) Sometimes, little white stars illuminate in the nails, appearing as white dots. That is, white dots are seen on the nails, which are as an offshoot of lentils. They are sunk in the fingernails like that nail on the board, and they are not as other white dots that are not sunken, but stand atop, over the fingernails. The ones that are not sunken are unreal, but those white ones, which are sunken, as an offshoot of lentils, area real and it is a good sign for a person, and he will succeed at that time or will be saved from a sentence that he had been sentenced.
136) The lines of the hand are in high secrets, and the lines of the fingers are within, not to the side of the nails but to the side of the flesh. In the hands there are big lines and little lines, and thin, high ones on the right, as well as small lines in those fingers in them. There are thin inscriptions in the little finger on the right. This finger always insists on deeds on the other side.
137) There are lines in that finger, those that the finger folds on when closing the hand. Those are not for observation, unless more lines are added. If two other lines are added to that line on which the finger folds, a way will not come by him and it he does, he does not succeed.
138) But if the lines that stand in the length between each two inscriptions, between the inscriptions that the finger folds on when he pulls the skin of the finger backward, these specific inscriptions will remain and will not be cancelled due to the pulling of the skin. This will succeed on the way, and the sign for it is three, three lines across, and four to the length. This is Zayin, of the letters of Katnut, for there are three types of alphabet—big, medium, and small—and the Zayin here belongs to the alphabet of the small letters.
139) If one inscription is to the length, and twice two inscriptions are across, from the way, he will hear things in the near future and they will be of no use. If four inscriptions are to the length and four inscriptions across, the way will come to him with great effort, and will eventually be to his benefit. It is a Zayin from the medium letters of the alphabet, between the big alphabet and the small alphabet.
140) There are five small inscriptions across below, four across above, and four to the length. He has rest in his home, and he is idle. This road was set up before him but he did not wish to do. If he does, he will succeed on this path, but he will not do it because he is idle. This is a small Zayin.
141) The middle finger: This finger stands to show whether to do that deed that he contemplated. If one line stands in the length between the lines in the width, he thinks thoughts and they depart from him. He is afraid and does not do them, and that thought is not done at all.
142) If two lines are on the length, even if standing, when they pull the skin of the fingers back and are not cancelled because of the pulling of the skin, there are no thoughts in him. This is because he thinks temporary thoughts and they are done, but not a thought that he contemplates, but rather a thought that is quick and small, but a thought in contemplation is absent in him.
143) If there are three lists to the length, and two or three across after the skin of the finger stretches back, it is a person who is wise and thoughtful. And all those thoughts that are to the side of the Creator exist in him, and other thoughts do not.
144) If four or five inscriptions are to the length, after the expansion of the skin of the finger, when they are on the inscriptions to the length—on the three, on the four, or on the two and so on—it is a person whose thoughts are to harm, and he praises himself in them. His beard and his eyebrows are red, he thinks evil and praises himself in it; he is short-lived, and he is wise, and always yields before the evil qualities. He succeeds, and after a few days departs from the world.
145) The cure for this is repentance. Then there are three inscriptions or four that are over the two, three inscriptions or four to the length over the two across. This is so because the inscriptions change from time to time according to one’s customs. It is as it is written, “The One who leads forth their host by number, He calls them all by name; because of the greatness of His might and the strength of His power, not one of them is missing.”
146) As the Creator changes armies and times in the stars of the heaven, one day so and another day so, and as all of the deeds of the superior man are in internality and appear in this firmament, so it appears in this skin of the inferior man, whose skin covers everything—he is a firmament.
147) It is all as the eye of man within. Sometimes, it stands in judgment, and sometimes in mercy. Precisely so, it appears on the firmament from without, sometimes as this manner and sometimes as that manner. Similarly, below in this man, as it is sometimes said, it appears on the skin in this manner, and sometimes in that manner. This is the letter Zayin that the letter Yod is included in it.
148) These secrets are in the fingers of the right hand, in the little finger and in the big finger, which is the middle finger. And the sign is as it is written, “You shall hear the small and the great alike.” Henceforth, other lines are all called “generations,” and they are the generations of Adam, as it is written, “The generations of the heaven,” and everything is that. It is as the generations of man. In all those forms of the face, and in all those that we said, and in all those generations of the lines of the hands that are seen as internal, as it should be.
149) This is the book of the generations of Adam, meaning lines. The sign Zayin-Reish-Hey Peh-Samech-Tzadi, which are the letters of “This is the book” [in Hebrew], with the letter Tzadi added to them. The secrets are to the wise-hearted. Reish-Zayin-Hey-Samech-Peh are five letters in five gates, to know Hochma [wisdom] in Tevuna [understanding].
150) The first gate is Reish. There are thin lines and there are big lines in the hand, and they all mingle with one another. When the big lines in the hand are two to the length and two across, and they cling to one another, it is in the letter Hey and in the letter Reish, repelling the letter Zayin and taking those two letters: taking Hey across and taking Reish to the length. Its sign is Hey-Reish.
151) This one has on the left hand similar to that on the right hand—in the big lines. But the left does not take the little lines that the right takes. Rather, the right takes one thin line above to the length and one thin line below, gripping between those two big lines that are there. On the length, there is one thin line that grips to those two lines that are on it. This is not so on the left, and its secret is in the right and not in the left.
152) This is a person who sometimes wishes to be at home and sometimes on the road. His heart will not be at peace in either. When he is at home, he longs for the road; when he is on the road, he longs for home. He always succeeds on the road, and sometimes at home, as well. If he exerts in them, he succeeds in Torah and in the secrets of Torah. He sees in his enemies, the public benefits from him, he is idle in mundane matters, and if he awakens below there is awakening above to benefit him. He merits in his words; he is endeared and he squanders money. He is generous, his prayer is heard, and he descends and ascends in money and in his possessions.
153) Sometimes, his heart breaks before his master, and then three little lines pass over that thin line that is added to those two on the length. This is the Hey that connects to the Reish.
He repeats the matters concisely, which is good for remembering: this is a road; this is a house; this is joy; this is sadness; this is benefit; this one is idle; this one is generous; this one is dear and squanders money; and this one’s heart is broken and he returns to his master.
154) The second gate is Zayin. There are inscriptions in the right hand, in the part that absorbs and receives—meaning the palm. When there are three big lines across, two big ones to the length, and one of those to the length grips those two on the width, and the other line does not grip them, there is a flaw in his seed either from his mother’s side or from his father’s side.
155) Then, below those three lines across are two thin lines that grip them below. This is a person who corrects his deeds in front of people, but whose heart is untrue. When he is old, he returns to be corrected. Then those two lines to the length grip those across with one another, and two others—thin ones—are with them in the middle, and this is to the length. And three thin ones are across. This is the Zayin that connects to the letter Reish.
156) When he reaches old age and repents, he is corrected in the letter Reish, which connects with the letter Zayin. Afterwards, when he is corrected, he is always hidden and all his works are in hiding. However, he is not properly existing because that flaw in his seed has not yet given up in him and evokes him toward evil.
157) Once that flaw gives up, there are lines in the right hand, four and five—four to the length and five across. This is the Zayin that conjoined with the letter Hey. Sometimes he succeeds and sometimes he does not succeed. He succeeds in Torah, and at the end of his days he succeeds even in money.
158) The third gate is the letter Hey. When there are five lines across on his right, and three to the length, that middle line of those three to the length is clearly apparent in him. This is the letter Hey, supported by the letter Samech.
159) When there is that middle line of those three to the length, when he enters and grips inside those five lines across, it is a person who is sad and angry in his home. But he is not so among people. At home, he is stingy, angry, and hungry, and sometimes he is not.
He is not so outside his home. He succeeds in mundane matters. When he engages in Torah, he looks a little and regrets it. He is faithful, but not at all times. When he is not faithful, he pretends to be truthful, but he is not completely truthful. He succeeds in judgment, and he is loyal with the secrets of Torah. This is in the letter Hey, which connects to the letter Samech.
160) If there are four lines across, five to the length, and two of those to the length enter those four across, he is a person who is happy in his home. Outside, he seems sad, but he is not so, since when he speaks to people he shows joy and means his words.
161) When three small lines enter those on the length, he has one black inscription in his body. Also, three hairs hang down that inscription, and that inscription is as a circle, with one breakage at the top of the inscription. Wise-hearted who know these secrets called this inscription “An eagle’s head.” Sometimes, this inscription is seen between his shoulders, sometimes in the right arm, and sometimes on the right arm, on his fingers.
162) If that inscription, called “an eagle’s head,” is upright in its corrections, he will rise to wealth and honor. If that eagle’s head is turned back, he will sometimes be rewarded with sons. But when he grows old, he will be rewarded with great wealth and great honor, more than during his youth. If he engages in it, he will be rewarded with the Torah.
163) Sometimes, that eagle’s head seems black, and sometimes in color that is only a little red, who was not so colored. Sometimes, the hairs that hang down it are seen as smooth, and it is all one sign and judged in one sentence.
164) If that red color is painted more and he remains in his color, and he was painted in a short time—since those colors sometimes illuminate and are sometimes dark—and if he is painted red and shines, his left hand contains three lines to the length, three lines across, one thin line over those across, and one thin line over those to the length. And only one line is added across, in the right hand. This is a man who lays during menstruation and does not repent his transgression before his master.
165) When he repents, the lines on the left hand remain and that line that was added on the right was removed from him. Also, that red color was removed, for it does not seem so illuminating. Sometimes, although he repents, that red is not removed from him for some time. This is in the letter Hey. The letter Samech was removed, the letter Tzadi entered in its stead, and the letter Hey connected with the letter Tzadi. This one needs quick correction for his soul. Wise-hearted who see him must tell him, “Go heal yourself.”
166) If there are three lines to the length and one across, it is only in the letter Hey, which sometimes connects with the letter Zayin. This person is the greediest in the world. If not, he is a womanizer and his craving is adultery. And although he is the greediest in the world, it is not removed from him and he is not ashamed. His eyes are sunken and he speaks in them, meaning when he speaks, he winks.
167) If he repents before his master, the lines are inverted—three across, and one to the length—and those two thin ones remain present. Then his desire is more for his wife and he clings to her. If one very thin line enters between those two thin lines, the letter Hey connects to the letter Zayin.
168) And if there is one line to the length, four across, three thin ones stand over that one to the length, and one line is over those four across, and there are thee fine marks on the left arm—born in him a few days ago—and one hair hangs on that one that leads them, he is pursuing adultery with his friend’s wife. He is malicious, he scares with the left eye without any words, and he complements, meaning he completes his work and does not need to speak. And because he is malicious, he does not care for his master’s glory, to repent before him, and then a serpent or a red person kills him.
169) If there are four to the length, three across, and those that go up were removed from him, he breaks his heart before his master and repents. Then he is in the letter Peh, which joins with the letter Hey. It is written about him and about others like him, “Peace, peace, to the far and to the near.”
170) Thus far all the secrets of the generations of Adam, which is a history created in him from time to time, according to man’s ways. Happy are those who sit before Rabbi Shimon and are rewarded with hearing the secrets of the Torah from his mouth. Happy are they in this world and happy are they in the next world. Rabbi Shimon said, “Happy are you, friends, for no secret is hidden from you, and several high places await you in the next world.”
171) It is written, “And you shall behold out of the whole people brave men who fear God, men of truth, who hate greed.” It does not say, “select.” “See” means according to one’s sight, in the form of the person, in those six Behinot [discernments] that we learn, and it is all in this verse. “And you will see” is 1, in the hair. “Out of the whole people” is 2, in the forehead. “Brave men” is 3, in the face. “Who fear God” is 4, in the eyes. “Men of truth” is 5, in the lips. “Who hate greed” is 6, in the hands, in their lines.
172) Those are the signs by which to know people for those that the spirit of Hochma [wisdom] is over them. And yet, Moses did not need it. Rather, it is written, “And Moses selected brave men out of all of Israel,” since the spirit of holiness came to him and informed him, and in it, he saw everything.
173) It is written, “If they have an issue, come to me.” It did not say “Come to me” [in plural form], but “Come to me” [in singular form]. This is the spirit of holiness that would come to him, and by which he would know and did not need all that—to look and to scrutinize—but for a short while, Moses would know.
174) King Solomon knew in a similar way. He knew in his throne that the spirit of holiness was over him, that anyone who approached his throne was overcome by dread and fear. And he would judge in it without testimony because there were forms in his throne, and anyone who approached with a lie, that form would knock and King Solomon would know that he came with a lie. This is why everyone were overcome by the fear of the throne and they were all righteous before him.
175) The Messiah King judges with scent, as it is written, “And he smelled him with the fear of the Lord, and he will not judge by the sight of his eyes.” Those three, Moses, King Solomon, and the Messiah King, judge the world without testimony or alert. The rest of the people in the world judge by testimony according to the Torah. The sages were known for those forms; they must warn the people of the world and provide healing to people and cure them. Happy are they in this world and happy are they in the next world.
You Will Behold the Secret of Secrets
176) “You shall behold out of all the people.” This is the book of the generations of Adam. It is a book from among those abstruse and profound books. Rabbi Shimon said, “I raised my hands in prayer to the one who created the world that although in this verse, the ancient ones revealed high and hidden matters, we should still observe and delve in the secrets of the book of Adam HaRishon, from which King Solomon’s hidden book derives.”
177) The text explains “This is the book.” “This” indicates that everything depends on it. “This” is the tree of life, Tifferet. “This” reveals and there is none other to reveal. “This” is as it is written, “This month shall be the beginning of months to you.” This is Nissan, and none other. The one here, too, means “This” one reveals and none other.
178) “This is the book” to look in and to reveal the generations of Adam. It is a tree that reveals the generations of a man who bears fruit, who begets souls, bringing out to the world. It is a book to know the hidden and profound wisdom, which was given to Adam HaRishon in the forms of people. This wisdom was given to King Solomon, who inherited it and wrote in his book.
179) This was difficult for Moses until Divinity came and taught him. She saw and sorted out all those people who were seen and recognized in their faces. There Moses learned this wisdom and brought it inside of him, as it is written, “You will behold,” and as it is written, “And it is you and your years will not end,” “You sustain them all,” and “You, O Lord, are a shield about me.” All those words, “And You,” refer to Divinity. Here, too, “Will behold” refers to Divinity.
180) And you will behold and observe. “And you,” Divinity, “Will behold and observe it.” You and none other, to know and to look in 600,000. We should look at the forms of people in six discernments, and to know wisdom thoroughly. Those are the hair, eyes, nose, lips, face, and hands, meaning the lines in the hands. It is written about these six discernments, “You will behold.”
181) “And you shall behold out of the whole people brave men who fear God, men of truth, who hate greed.” “You shall behold” means in the hair, in the wrinkles in the forehead, in those eyebrows over the eyes.
“Out of the whole people” means in the eyes, in the corneas of the eye and in the folds under the eye.
“Brave men” are those who have the strength to stand in the King’s palace. They are recognized by the yellow in the face, in the face and in the wrinkles in the face, and in the inscription in them, in the beard.
“Who hate greed” means in the hands and in the lines in the hands, and in the inscriptions in them.
All six discernments are implied here in the verse, and they were given to Moses to observe and to know the hidden wisdom. The righteous of truth, as they should be, inherit this truth, happy are they.
182) “Clothe me with skin and flesh, and knit me together with bones and tendons.” Similarly, the Creator made degrees atop degrees above, hidden ones within hidden ones, and hosts and Merkavot [plural of Merkava (chariot/structure)] one atop the other. So He did in all those veins and tendons in which He made degrees over degrees.
These are the bones that stand in the sustenance of high degrees. And those of the degrees that are called “flesh” are the degrees and the domination of the end of all flesh. And all those who enjoy the smoke of the meat and the scent of the offerings, and others who dominate the meat. And above them all is the skin, the skin that covers everything.
183) As the Creator made stars and signs in the skin of the firmament to gaze at, meaning the signs of the heaven, to know wisdom in them, so the Creator made inscriptions and wrinkles in people, in the skin of a man’s face. They are as those stars and signs in the firmament, to know and to observe great wisdom in them, and to conduct the body in them.
184) As the appearance of the stars and signs change in the skin of the firmament according to the actions of the world, the vision of the inscriptions and the wrinkles change in a man’s skin according to his actions from time to time. These words were given only to the true righteous, to know and to learn much wisdom.
185) “This is the book of the generations of Adam.” From time to time, according to one’s actions, the inscriptions are born, inscribed, and change in him from time to time. This is so because when the holy spirit is within him, he makes offspring and shows the inscriptions of that spirit on the outside.
186) And when the spirit of holiness has passed and moved away from him, and the spirit of impurity has arrived, that spirit of impurity knocks within him and shows certain visions and inscriptions to the outside. They are apparent in him in wrinkles on the skin on the outside, even though the hair, the forehead, and the nose and all those signs remain existing.
187) Zayin-Reish-Hey Peh-Samech-Tzadi are essentially the five letters Zayin-Reish-Hey Peh-Samech, which are the letters of Ze Sefer [This is the book], and the Tzadi joins them because it is always interchangeable with those letters. The letter Zayin is something that stands in one’s hair. Zayin means Klei Zayin [weapons/arms], and Samson’s Klei Zayin were in his hairs, for in them was all his might. This is the crown of God over him.
188) Hair that is about to be recognized and hangs from above to below stands in the letter Zayin, and the letter Tzadi connects to it. It enters and brings out the letter Samech.
189) If these are hanging, black hairs, and there are three lines in the forehead on the right and two on the left, and they do not join one another (On the right are three thin inscriptions that pass over them, which are trails to go over those other lines. On the left are five lines, one of which is short), it stands within the letter Zayin and the letter Tzadi. Then you find strong eyebrows over the holes of his eyes, connected to each other.
190) This is an angry man, but not quickly. He detains his state of rest, pretends to be wise when he is not, and always raises his head to look. Outside, he is quarrelsome, but in his home, he is not. He does not regard the Torah, to observe it. People’s words are a burden to him and he responds to them vigorously.
191) But if the eyebrows are apart, touching and not touching, then you will find two big lines and one small one on the right side of the forehead, and two small inscriptions among them to their width. Also, there are two to the left, one big and one small, and one small inscription entering one and not reaching the other.
192) This one is angry. At times he is full of anger, and at times his anger subsides. He is quarrelsome in this home and is ill spirited. Once in his life, he responds vigorously to people. He looks down, his forehead is wrinkled when he is angry, and he is similar to a dog, then his anger quickly subsides and he responds softly. This is a man whose spirit and will are to engage in trade and to give all kinds of taxes to the king. In his efforts in trade he obtains wealth, for the letter Tzadi has been replaced with the letter Samech.
193) If the eyebrows are separated from each other and other hairs come between them, this one is always very vengeful. He is good at home and he is happy and sad with people. This one stands between the Tzadi and the Samech. He hides his money and does not want to be revealed or that his actions will be disclosed. He is stingy and his hairs are equal to each other and are hanging down. He does not regard himself so as to dress properly, what he wears does not fit him, his forehead is big, three lines on the right, four on the left, and two inscriptions come between them.
194) When this one speaks, he stretches the skin of his forehead and those lines are not very visible. He bends his head and walks. His right serves as left, and his left serves as right. He is always sad, gossips, considers himself smart in all his actions, and hateful toward those who engage in Torah.
195) If he has a black inscription on the left arm and two red, big hairs hanging in it, with four small hairs in it, straight and hanging, and they are neither red nor black, his forehead is neither big nor small. This one stands between the letter Samech and the letter Tzadi, included in the letter Zayin.
196) One big line in his forehead stretches across from one side to the other. There are two other lines but they are not so inscribed because they do not continue from one side to the other like that one line. Four small wrinkles stand between the two brows at the top of the nose.
197) This is a happy man. He is wise, clever, and generous with his money. He is savvy in everything he tries to learn, at times he is angry, at times his anger subsides, and he never holds a grudge. At times he is good and at times not so good. Rather, he is balanced—not the best and not the worst. When he repents before his Master, his Master holds him in His hand and he rises to great honors. Everyone needs him.
The letter Samech always goes to him more than the letter Zayin. All those who advise against him do not succeed, their advice fails, and they cannot harm him. It seems as though he is deceitful but he is not. The letter Samech and the letter Tzadi struggle over him, hence at times he ascends and at times descends. When he returns to his Master, the letter Samech wins and any wish of his is fulfilled. He is merciful and cries when filled with mercy.
198) He has one inscription on the right arm and his face stands without any hair on it. And if the hair is curly and does not hang below his ears, and they stand curly above his ears, this one keeps his word.
199) His forehead is big but not so much, its lines are five—three across from one side of the forehead to the other, and two are not across. He is confrontational, especially in his home, all his actions are quick, he seems good but he is not so. He praises himself with what is not in him. This one stands only in the letter Zayin and rises afar only in the letter Tzadi. He reaches and does not reach, and he has none of the letter Samech. He is lenient in his speech, but nothing more, pushes himself where he does not belong, and one who collaborates with him should be careful of his greed, but will succeed with him.
200) The hairs are hanging and are not smooth, and his hairs are many, with five lines in it that reach and do not reach one another. His eyes are yellow and open. He bows his head, seems good but he is not so, and if he engages in Torah, he is as a great man. He prevails over his inclination when he speaks, he wrinkles his nose and stretches the skin of his forehead, and all his actions are for people to see. He succeeds in wealth, he is deceitful in all his ways, he is a gossip and knows how to be watchful of people in everything. There is madness in him and he covers what he does so it is not apparent. He secretly brings disputes between people.
201) His ears are big and stand under the hair. This one stands in the letter Tzadi and the letter Zayin. For this reason, his actions are for people to see. If three hairs hang between his shoulders, without any inscription, anyone who collaborates with him does not succeed, and he succeeds with his deceit. He seems righteous toward others, who think that he acts truthfully with them.
202) If the hairs are wrinkled and hang under his ears, if he is without a woman, with one line in his forehead and three wrinkles at the top of the nose between his brows, he is a happy man, clever in all his ways. He is deceitful, lenient, and lenient toward those who come near him. This one stands in the letter Samech and in the letter Zayin. When he grows old, the letters will be replaced, the letter Zayin first, and the letter Samech with it. He is lenient only at home, successful with wealth, not deceitful, and strays from that way.
203) There is one small inscription on the left brow, which a man struck him in his youth. His right eye is blind, five wrinkles at the top of his nose to its width between his brows. His hair is a little curly, and he narrows his eyes. This one is only in the letter Zayin. He is unintelligent, there is madness in his heart, and his actions are with panic.
204) There is one line on his forehead and four other small ones. There is no faith in him, and he does not partner with people because he will not succeed. He is wicked toward his Master in all his deeds, and there is one upshot on his left thigh—at times erased and at times reappears. If there are four lines on his forehead, he has all that, but he has no upshot on his left thigh. If there are three big lines and three small lines on his forehead, in the middle of the forehead, then he has beautiful hair.
205) The forehead is clarified in the hair, and the hair is clarified in the eyes. The eyes are clarified in the hair to four sides: the pupil of the eye, the colors in the eye, the white in the eye, and the black in the eye. Each observation, to observe all those six signs in the forehead hair are only from thirteen years of age and on, when the spirit of Kedusha [holiness] has already been separated in the person from the spirit of Tuma’a [impurity], except in lines, since the lines, whether small or great, always interchange. They can be tested as to whether they are from Tuma’a or from Kedusha.
206) “Moses chose strong men out of all Israel,” since he searched for the other signs besides strong men but did not find any. Also, “Choose wise … and known men from your tribes.” “Known” means known by those signs. And find, he did not find any but the intelligent. This means that the merits of strong and wise men are close to one another, for here it writes, “Moses chose strong men,” and in Deuteronomy it writes, “And I took the heads of your tribes, wise … men.”
207) The eye is the letter Reish and the letter Peh where the brows are white and the hair is red. If his eyebrows are white it is a person of whom people should be wary. All his words are deceit, and he is shrewd and vengeful. This is only in the letter Reish. The letter Peh did not connect with him but goes and roams over him and does not sit in him. His eyes are sunken, he is quick in action, and anyone whose eyes are sunken should be watched in every deed. He is deceitful and with deceit he reasons his words.
208) If his forehead is big and not round, two big inscriptions stretch across the forehead from side to side and four little ones. His hairs are hanging. His mind is cool, hence he is clever. His ears are small, with much hair in his arms, spotted with spots of black inscriptions. If there are red inscriptions, he sometimes comes back to doing good and stays in it for a short while, and sometimes he reverts to his bad ways. He is greedy.
209) David’s seed is to the contrary. King David inherited this red, handsome thing to pass judgment and to do worthy deeds. His eyes are eyes of mercy, dwelling on plenty, raising grace and mercy, and one green thread goes between them. When he wages war, that thread becomes as red as a rose. When his anger of war subsides, that thread becomes as before. Great miracles were in his eyes: they were glad, they were craving to see them. There were points in three colors in them; there was joy of heart throughout the heart. The wicked that were looking at them trembled with fear and dread came to their hearts.
210) If his forehead is big and round with beauty, and all the letters are visible and rise in him, some rise and some fall, those that came down come up, giving room to these and to those. Hence, his inscriptions rise to the length above in his forehead. His eyebrows are mercy of mercies. They are neither black nor red, but rather in between those two colors. The pupil within shows all the shapes in the world, a red thread surrounds it and joy around everything.
211) In the beginning, when these wicked draw near to see the eyes, when those wicked see them they laugh, and there is compassion, grace, and mercy in them. Afterwards they see in them courage and fear, terror and anger. His eyes are as doves toward them. “Doves” means that they deceive the wicked, as it is written, “And you shall not deceive one another.”
It is also written, “Your eyes are as doves,” attracting those who look in them, and push them away. All the shapes in the world are included in his face. The hairs in his head were inscribed in colors of seven kinds of gold.
212) It is written in the book of Adam HaRishon, “The forms of the first Messiah, to the moon, which is Malchut, from David’s seed,” since the second Messiah is Messiah Son of Joseph. “His appearance is greenish gold in his face. His appearance is gold of Ophir in his beard. His appearance is gold of Sheba in his eyebrows. His appearance is gold of Parvaim in the eyelids. His appearance is pure gold in the hair on his head. His appearance is refined gold over his chest, in the plate over his heart. His appearance is gold of Tarshish on both arms. All those seven appearances were inscribed on all those places of the hairs.
213) On his right arm one inscription, hidden from people, was engraved and registered. It is a tower in which a lion is engraved, and a small Aleph is inscribed within it, as it is written, “On which a thousand shields are hung.” As long as he wages war, that inscription rises and protrudes, and this Aleph knocks on that tower. At that time, he grows stronger, to wage war. And when he engages in war, the lion knocks, and then he grows as strong as a lion and wins the wars, and that tower causes to run, as it is written, “The righteous, who is set up on high, shall run in it.” David was higher than his enemies, who could not defeat him. And these marks and those inscriptions were inscribed on the left arm. The inscription of another person is not like that. It is not as the descendants of David.
214) If the eyes are yellow and protruding, there is madness in his heart. His forehead is big, his hair is plentiful and hangs down far from the skin of the head. He is intelligent, with a mouth that speaks great things. His lips are worn out and he gossips.
215) There are three lines in his forehead. If there are two red tendons in his eye, he is only in the letter Reish and there is an illuminating tendon with them. He had a chance to transgress but he was saved from it.
216) If there is one red tendon inside the eye, positioned to the length, with two small tendons underneath it, one crossing through his eyes, he has an ill intention about a woman who is forbidden to him, and the intention still exists. Then you will find a single line to the length of his forehead. A single hair comes out of the right eyebrow and four small black hairs below it, with one passing in between them across.
217) Should he retire from that sin, there will be two fine tendons in his eyes going across the eye, and another does not pass between them. It is similar in the forehead. And the time that was separated from that sin is regarded as up to nine days, since from then on these inscriptions will be erased and others will be born.
218) When the eyes are thin and become a little reddish, he is intelligent and all his words are in repentance. You will find three inscriptions in his forehead, one big, crossing from side to side, and two others that are not crossing. His eyebrows are big, he is stubborn, when he speaks he wrinkles his nose in his anger, or when he is cruel. He has a bad name, he is mean in everyone’s eyes, and everyone hates him. At times he succeeds and at times he does not.
219) There are three big hairs in his chest, over his heart. His lips are worn out, he is pride to the point of madness, and he is a gossip.
220) His hair is smooth, long, and plentiful. His face is a little long and a little round. At times he regrets all that he has done, then reverts to his bad ways. You will find two tendons in his right eye and one in the left eye. His ears are small and standing.
221) David’s seed are to the contrary: In David’s seed, all these signs are to the best, and to do good, except for the big lips, for anyone whose lips are big gossips, whether he is righteous or wicked, except if he is a complete righteous, for by his merit he triumphs and keeps himself from gossip.
222) If the eyes are green with a little bit of red color between them, there are two inscriptions in his forehead from this side to that, and one small one above and one small one below, he is in the letter Peh and the letter Reish. This one, his forehead is big, in a circle, he is good to all, gives of what he has to every person, he is lenient, his hair is smooth and hanging. On the right side, he has white hair from the day he was born.
223) Intelligent people of the world, whose eyes are open, who are wise, who are with faith—which is Divinity—which was concealed in you. Those of you who rose and came down, who received the lights that shine from below upward, which are called “ascent,” and the lights that shine from above to below, which are called “descent,” those that the spirit of holy God is in them, should rise and know that when the white head—Keter—wished to create man, he imparted within one light, which is Bina, and the light imparted in the expansion of the light, ZA, which sentences and illuminates the two lines—right and left of Bina. And the expansion of the light brought forth the souls of human beings.
224) Similarly, he mated and imparted the expansion of the light, ZA, into one strong rock, the Malchut, and that rock elicited one flaming blaze, comprising several colors, which is the Ibur of the moon, which is full of Dinim. And that flame rises, receiving Yenika, meaning that the lights illuminate in it from below upwards. And descends, meaning that he receives GAR of Ruach, meaning that the lights illuminate from above to below but in Dinim, due to the deficiency in Hassadim. Finally, the expansion of the light, ZA, bestowed in him, imparted in him a middle line and Hassadim, and then he returns and sits in his place and becomes the spirit of life to Adam HaRishon.
225) Sections were made in that spirit—the twelve boundaries of the diagonal that it receives from ZA. It takes one green color from the sun, ZA, descends below, and takes one color from the moon, Malchut, a color that receives from all the colors. It receives from the four animals—ox, eagle, lion, and man—in the lower Merkava [chariot/assembly].
It moves to the right and takes the color of water, white, included in the lion’s mouth, Hesed. It moves to the left and takes the color of fire, red, included in the mouth of one ox that is as red as a rose, Gevura. It moves forward and takes the color of the wind, green, included in the mouth of a great, big-winged and feathered eagle. All the colors appear in it. This is the color crimson, which includes all the colors, which is Tifferet.
It moves to the back and takes the color of dust, which receives from all the colors, included in the four directions of the world, HG TM, receiving from the mouth of a man’s face, to which all forms look, and it is Malchut.
226) That spirit settles in the dust and dresses in it, since the dust, Malchut, is the Nefesh of Adam HaRishon, and the Ruach dressed in Nefesh. Then that dust, Nefesh, shook, came down, and gathered dust from the four directions of the world, becoming one form and a Partzuf—the body of Adam HaRishon. The Ruach was concealed deep within it, and that dust that was gathered from the four directions, the body, the Nefesh bestowed in it when it was included in Ruach.
227) That Nefesh is a Yesod [foundation] for the actions of the body, as are the actions of that Nefesh [soul] in the Guf [body], so it appears on the skin from the outside. The Ruach [spirit] is hidden within and the Nefesh is seen without, rising, falling, and striking his face, showing forms and inscriptions; striking his forehead and showing forms and inscriptions; striking his eyes and showing forms and inscriptions, as it is written, “The expression of their faces bore witness against them.”
228) The light from which the measurement extended is the Masach de Hirik, which measures the level of one green thread, a middle line, which has a green color. It receives this Masach from the Malchut, the flame of Tohu—the fire of Malchut de Midat of Din [quality of judgment], which is called Tohu.
The light strikes the hands of a person when he is asleep, registering inscriptions and lines in his hands. And according to one’s hands, so it is written. Those letters invert in him from below upward, and those friends—the true righteous—know in the inscription of the letters of the light, Malchut, and all the forces in man’s face make inscriptions and lines, and the letters invert.
One who writes it writes at the end of the tabernacle. Also, Malchut is called “tabernacle,” as it is written, “I was … wrought in the depths of the earth,” at the bottom of Malchut, called “earth.” She, too, is wrought by the power of the flame of Malchut de Midat ha Din, like man’s hands.
229) Eyes that are white and red pieces of flesh in the place where the eyes come out, in the holes of the eyes, and when he turns his eyes they are seen—this one is in the letter Peh and the letter Reish included together.
230) His forehead is big, three lines climb up his forehead, and six other small ones. He is red and not red, standing between two colors, and so does his hair. His face is big, his hair wrinkled, curly, and not so. They hang slightly below his ears. This one is good, one of faith, and with wrath when he is angry.
231) If that red beneath his eyes, in the holes of his eyes, spreads through his eye, his anger is evil. When he speaks during his anger, he shuts his mouth and smoke comes out of his nostrils. His anger subsides for a short while, but not all his anger for another day or two. This one sometimes succeeds and sometimes not. However, he always stands successfully, whether much or little.
232) If the red in the corner of his eye is as little as a thread and does not spread through the eye during his anger, and he has all those signs, he is of a faint heart, afraid of everything. Sleep does not settle in him, he always thinks thoughts, and is afraid of everything. He succeeds for all who collaborate with him; he is a corrupt man and does not refrain from adultery.
233) Sometimes he repents and fears, and out of the fear, that red in the corner of the eye will be at the very edge of the eye, and one fine red tendon in the left eye. If what is on the right and what is on the left exchange places, he still remains corrupt, meaning he has not repented. He breaks once more the piece of ice that parted between him and the transgression to commit the transgression.
234) There are two wrinkles at the top of his eye and three below. In the middle toe of the left leg are six hairs, and five at other times. Now there are six in him because there is one small hair between them. The eyes are black and his eyebrows are big, and there are many hairs in them, one atop the other. And those black and green eyes go within them, and the green are more sunken. This one has five lines in the forehead—two crossing from side to side, and three that do not.
On the Third Month
235) On the third month after Israel went out of Egypt, on that month the great appointee, Uriel, governs. This is so because Nissan, Iyar, Sivan [Hebrew months] correspond to HGT: Michael governs in Hesed, Gabriel in Gevura, and Uriel in Tifferet. Also, 365 tens of thousands of camps are with him, as the number of days of the year, who are the days of the sun. Each of them has 365 keys of the lights from that light that comes out of the upper, inner, hidden and concealed HASHMAL, on which the holy upper letters of the holy name depend.
236) This is a whole man, who is called Jacob, Tifferet, the Master of the house, the man of God. It is so because Malchut from Chazeh and above is called “whole,” and Jacob is Malchut’s husband. This is why he is called “a whole man,” for he is her husband and her man. “Whole” comes from the word “wholeness,” for there is the Sium [end] of the knot of the Tefillin, Malchut, who is called Leah. “Jacob was a whole man” was her man. The upper, inner, hidden and concealed HASHMAL stands in his form and holds all the upper hidden lights, which come out of him. Also, all the camps of Angel Uriel grip those keys of that light that comes out of the HASHMAL.
237) That light consists of two lights of right and left, and they are a single light in it. The first light is white light, which the eye does not govern. This is a light that is hidden for the righteous, as it is written, “Light is sown for the righteous.” The second light is a light that glitters and blazes as a red vision. This is the light of the left, the two lights are incorporated in it as one, and they were one.
238) This Uriel is the great appointee, and all those camps that were with him take that light. Because it consists of two, it is called “twins.” Hence, the sign Gemini [twins] governs in that month, and the Torah was given in it. From here down, the degrees are extended until they merit a name to illuminate the world.
239) All the other signs, which govern on the other months, have neither a mouth nor a tongue. The sign, Gemini, has a mouth and a tongue included together. This is why it is written in the Torah, “And you shall meditate Him day and night.” “Day” corresponds to the tongue, ZA, “Night” corresponds to the mouth, Malchut, all are included together, and the concept of Gemini rises in everything.
240) It is written, “And behold, there were twins in her womb.” “Twins” is written without an Aleph [in Hebrew]. Yet, he did not say “twins” [without an Aleph] because of the two of them, Jacob and Esau, since Esau does not count in relation to the twins. Rather, he said “twins” [without an Aleph] only because of Jacob, since Jacob is the middle line, consisting of two lights, right and left. He is called “twins” [without an Aleph] after those two lights.
It is written, “And behold there were twins [without an Aleph],” meaning Jacob, “In her womb.” This praise, that he was in the womb of that righteous woman, the text praises. And because that wicked man was there, Esau, the Aleph departed from there and it writes “twins” without an Aleph.
241) It is all one. Jacob is Tifferet, middle line, taking two months: Nissan and Iyar, and he is included in the month Sivan, which is the sign Gemini. Because it is included in the month, Sivan, which includes the two months, Nissan and Iyar, right and left, it is called “Gemini” [twins]. It follows that Jacob, who is included in him, takes those two months.
Esau takes two months, Tamuz and Av, and he is not in the middle line, Elul. He is lost because Elul is not his own. Even in the month of Av, only nine days are his and not more. Hence, he is lost and is not found. He is not Gemini, middle line, but is separated and moves to the other side with nil and desolation, as it is written, “The enemy has come to an end in perpetual ruins.”
242) And because Jacob is Gemini, the Torah was given to his sons on the month of Gemini. Also, the Torah is twins, for it is written Torah and oral Torah. It was given on the third month, to the third people, included in three degrees, three patriarchs. The Torah is tripled: it is the Torah, Prophets, Hagiographa, and it is all one.
243) At that time, when Israel arrived at Mount Sinai, the Creator gathered the descendants of Israel, looked at all of them, and found no flaw in the whole of the descendants of Israel. Rather, they were all holy seed, all sons of truth.
244) Then the Creator said to Moses, “Now I wish to give the Torah to Israel, draw them with the love of the patriarchs, the love that I love them, and by the token that I have made for them, you will be My messenger, and tell them these words.” So said the Creator to Moses: “With this, you will be My loyal messenger, to draw Israel after Me.”
And Moses Went Up to God
245) “And Moses went up to God,” meaning that he rose to the place where the wings of Divinity spread, as it is written, “He bowed the heavens, and came down.”
246) As long as the engravings of the upper king—the engraving of the Masach de Hirik in the middle line, in ZA—straighten in their places, meaning sentence between right and left, the worlds are all in joy and all the deeds straighten on their existence, as it is written, “The work of the Lord, that it is terrible.” “It is terrible” is the wholeness of everything, as it is written, “The great, mighty, and terrible God.” “Terrible” is Jacob, middle line. It is written, “Jacob was a whole man,” translated as a complete man, whole in everything. Likewise, all the works of the Creator are whole, complete in their existence.
247) It is written, “He feared and he said, ‘How terrible is this place?’” What did he see of which he said that it was terrible? He saw the wholeness of the holy faith, Malchut, which was prevalent in this place as it is above, and wherever His wholeness was found was called “terrible.”
248) Thus, why is it translated as “terrible” and not “whole,” because it should have been translated as “whole”? However, there is fear only where there is wholeness, and wherever there is wholeness, it is called “terrible,” as it is written, “Fear the Lord, you His holy ones, for there is no want to those who fear Him.” From what he says, it means that there is no want, that fear is wholeness, since in a place where there is no want, there is wholeness.
249) Who rose to the heavens and came down? It is Moses, as it is written, “And Moses went up to God.” Who collected wind in his hands? It is Aaron, as it is written, “And two handfuls of finely ground sweet incense.” Who gathered water in a gown? It is Elijah, as it is written, “Surely there shall be neither dew nor rain these years, except by my word.” Who raised all the peoples of the land? It is Abraham, of whom it is written, “‘These are the generations of the heaven and the earth when they were created.’ Do not pronounce it BeHibra’am [when they were created] but BeAvraham [in Abraham].”
250) Who rose to the heaven? It is the Creator, of whom it is written, “God has ascended with a shout.” Who gathered wind in his hands? It is the Creator, as it is written, “In whose hand is the life of every living thing.” Who collected water in a gown? It is the Creator, as it is written, “He wraps up the waters in His clouds.” Who raised all the peoples of the earth? It is the Creator, as it is written, “On the day that the Lord God made heaven and earth.”
253) It is all one thing, and all things are in the Creator, and all are of the same weight. “‘These are the generations of the heaven and the earth when they were created.’ Do not pronounce it BeHibra’am [when they were created] but BeAvraham [in Abraham],” Hesed de ZA, as it is written, “For I have said, ‘A world of Hesed [grace/mercy] shall be built.” And likewise with the other names—Moses, Aaron, Elijah—the four elements—fire, wind, water, and dust—which are the names of the Creator.
254) It is all good, but in the end it is written, “What is His name or His son’s name, if you should know?” What is His name? Right. But what is the name of His son? This I have already learned and forgotten.
255) It is written, “My son, My firstborn, Israel.” It is also written, “Israel, in whom I will show My glory.” Israel means Tifferet, and this is called “His son.” All the while, Rabbi Yisa did not remember what he told him in the dream. His mind was weak, he went to his home and slept. In a dream, he was shown a book of legend that said, “Wisdom and glory are in His Temple.”
256) He awoke, went to Rabbi Shimon, kissed his hands, and said, “This is what I saw in my dream. Another time, I saw in my dream a book of legend that was shown to me, which said, ‘Wisdom [Hochma] and glory [Tifferet] are in His Temple: Hochma in their place, above, Tifferet in their place, below, in His Temple, which is Malchut.’ Thus, once I saw in my dream, and thus I have found in my mouth, meaning that this verse fell in my mouth.” Rabbi Shimon told him, “You are still a child to come among the harvesters of the field, the authors of the secret, yet you were shown everything.” This is the meaning of the words, “What is His name or His son’s name, if you should know?” Hochma is His name, Tifferet is His son, since HB are AVI of Tifferet.
257) “And Moses went up to God.” Happy is Moses, who was awarded this honor, that the Torah testifies about him so. Come and see what is between Moses and the rest of the people in the world. When the rest of the people in the world rise, they rise to wealth, they rise to greatness, they rise to kingship. But when Moses rose, it is written, “Moses went up to God.” Happy is he.
258) We learn from it that he who comes to be purified is aided, for it is written, “Moses went up to God,” and after that, it is written, “And the Lord called to him,” since he who wishes to draw close is brought closer.
Thus You Shall Say to the House of Jacob
259) “And the Lord called to him from the mountain, saying, ‘Thus you shall say to the house of Jacob.’” It is written, “How blessed is the one whom You choose and bring near You to dwell in Your courts.” Happy is the man whom the Creator favors and whom He has brought to dwell inside the holy palace. Anyone that He wishes to accept into His work, it is inscribed that he is inscribed above, to know that he was chosen before the high and holy King, to dwell in His abode. And anyone in whom there is that inscription passes through all the gates of above and no one stops him.
260) Happy is Moses, of whom it is written, “How blessed is the one whom You choose and bring near You.” It is also written, “And Moses approached the mist.” Moses approached the Creator by himself, and they did not approach. “Thus you shall say to the house of Jacob,” to the females, and “Tell the sons of Israel,” the males.
261) “Thus you shall say” is as it is written, “Thus you shall bless.” And it is written, “Your followers shall bless you,” meaning bless Koh, where Koh is Malchut, who is called Koh. “Koh [Thus] you shall say to the house of Jacob,” in saying, from the side of Din. “And tell the sons of Israel.” “Tell” is as it is written, “And He declared to you His covenant,” as it is written, “I have declared today unto the Lord your God,” where declaring is Rachamim. “To the sons of Israel” are males who come from the side of Rachamim.
262) “I have declared to the Lord your God.” Should he not have said, “To the Lord our God?” Rather, is this alone Him? But it is written, “Because the Lord your God brings you,” “Which the Lord your God gives to you,” “For the Lord your God is fire.” They are all like that.
263) Anyone who dwells in the land of Israel is as one who has a God, and anyone who dwells outside the land is as one who has no God, since a holy seed ascends to the holy land, and Divinity sits in her place, and one depends upon the other. This is why Moses said, “Your God,” only to those who were destined to enter the holy land and welcome Divinity. The reason why he did not say “Our God” is because Moses was not rewarded with entering the land. This is why it is written everywhere “Your God,” since they were destined to enter there.
264) But here it is written, “You shall go to the priest who is in office at that time and say to him, ‘I declare this day to the Lord your God.’” But since they were already in the land, what is the reason that he said, “Your God” and not “Our God”? Indeed, they should show and be thankful because the upper Hesed awarded them all that, and they are in the land, they have entered that land, and He has done with them all of that good. This is why they were saying these words to the priest, as it is written, “I declare this day to the Lord your God,” since he came from the side of Hesed.
265) “Thus shall you say to the house of Jacob,” to the place that is worthy of their degree. “And tell the sons of Israel,” to the place worthy of their degree, since Jacob and Israel are two degrees: Jacob is VAK and Israel is GAR. They rise in one degree, ZA, but Israel is called “the wholeness of everything.” This is why it is written, “Tell the sons of Israel,” to show Hochma [wisdom] and to speak in the spirit of Hochma, the Hesed [mercy/grace] and the truth that the Creator has done to them, since telling indicates Hochma.
269) Any person should speak with another person according to his ways: with a female according to her ways, with a man according to his ways, and with a mighty man according to his ways, as it is written, “Thus you shall say to the house of Jacob, and tell the sons of Israel.”
277) If people knew wisdom from all that the Creator has planted in the land, and the power of all that is found in the world, they would know the power of their Lord with great wisdom. But the Creator hid this wisdom from people only so they would not stray from His ways and would not trust in that wisdom and forget the Creator.
278) There is not a blade of grass born on the earth that does not have great wisdom in it, and great power in the heaven. Come and see the hyssop. Wherever the Creator wishes to purify man, he is purified with hyssop, since the power deposited in it awakens, for when that power that is deposited in it awakens, it uproots the spirit of Tuma’a [impurity] and the person is purified. And I say about you, “Blessed is the merciful one who saved you.”
On Eagles’ Wings
279) “You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings” with mercy. It is written about it, “Like an eagle that stirs up its nest.” An eagle indicates Rachamim [mercy], as it is written, “The way of an eagle in the sky,” with Rachamim. ZA is called “sky,” and he is the owner of the Rachamim because HGT is Hesed, Din, and Rachamim. Like an eagle that has mercy over his sons and Din [judgment] for others, the Creator has Rachamim for Israel and Din for idol-worshipping nations.
280) It is written, “All four had the face of a lion on the right and the face of an ox on the left, and all four had the face of an eagle.” A lion is on the right, and an ox is on the left. In which place is the eagle?
281) In the place where Jacob is, in the middle line, because an eagle comprises everything, Rachamim and Din: Rachamim for its sons and Din for others. So is the Creator, the middle line: leading Israel with Rachamim, and others with Din, as it is written, “I bore you on eagles’ wings,” and as it is written, “Like an eagle that stirs up its nest.”
282) How do we know that an eagle is Rachamim? It is written, “The way of an eagle in the sky.” ZA is the owner of the sky. Hence, a lion is to the right, an ox is to the left, and an eagle is in the middle, between them, comprising both. Man’s face comprises all of them, and all are included in him, for he is Malchut who receives from everyone, as it is written, “And upon the likeness of the throne was a likeness as the appearance of a man upon him from above.”
And It Came to Pass on the Third Day
283) “We have a little sister; she has no breasts; what shall we do for our sister on the day when she is spoken for?” “We have a little sister,” referring to the Assembly of Israel, who is called “sister of the Creator.” “She has no breasts,” meaning when Israel approached Mount Sinai, there were no merits and good deeds in them to protect them. “She has no breasts,” which are the correction and beauty of the woman, and there is no beauty for a woman but them. “What shall we do for our sister?” What shall become of her when the Creator appears on Mount Sinai to speak the words of Torah and those souls flee?
284) At that time, when Israel approached Mount Sinai, with the night and the morning, for three days they had not mated with their wives. The holy angels came and accepted Israel in brotherhood because they are angels above and Israel are angels below. They sanctify the name of the upper one above and Israel sanctify the name of the upper one below.
285) On that night, Israel crowned themselves with 70 crowns [Ketarim], and the high angels were saying, “We have a little sister; she has no breasts,” meaning that there were no merits and good deeds in them. “What shall we do for our sister,” meaning what honor and glory shall we do for our sister on the day when the Creator appears on Mount Sinai to give them the Torah?
286) “And it came to pass on the third day, when it was morning.” It is written, “Be ready for the third day; do not go near a woman.” This is the meaning of what is written, “And it came to pass on the third day.” When the Creator wished to appear on Mount Sinai, the Creator summoned His entire company and said, “Now, the land of Israel, who do not know My commandments, I wish to appear to them with mercy and they will accept My commandments.” This is the meaning of “And it came to pass on the third day,” which is Tifferet, Rachamim, as it is written, “He bowed the heavens and came down,” and heaven is Tifferet, Rachamim.
287) By that, the Creator appeared to Israel, by first giving them Rachamim, and then giving them the Torah from the side of Gevura on the third day. Thus, they are included with Rachamim and Gevura, for so they deserve. This is why they are called “Israel,” for the name Israel indicates inclusion of Rachamim and Gevura.
288) “When it was morning.” It is written, “A morning without clouds,” for if there were clouds, he would be in the dark and the Hesed would not appear. Hesed appears in the morning, as it is written, “The morning was light,” since when the morning rises there is Hesed in the world and the Dinim pass away. And when the morning does not shine, the Dinim have not yet passed away, as it is written, “When the morning stars sang together and all the sons of God shouted for joy.” When the stars have passed away and the sun shines, it is written, “A morning without clouds,” Hesed awakens in the lower world, and it is written, “When it was morning.” When the stars have passed, there is the morning.
289) “When it was morning,” the Creator began to appear on Mount Sinai. “When it was morning” means when Abraham’s merit awakened, as it is written about him, “And Abraham rose early in the morning.”
There Were Voices and Lightning Flashes
290) “There were voices and lightning flashes.” “Voices” is written without a Vav [in Hebrew], which is a sign of plural, indicating two voices that have become one again. One comes out of the other: wind out of water, water out of wind, two that are one, and one that is two. This is why “Voices” is written without a Vav.
It is like the corporeal voice, which consists of wind and water. Likewise, the spiritual voice consists of water, right line, and wind, which is the middle line.
There are two discernments in these wind and water: 1) In three lines of Bina, where it is the middle line, Ruach, a result of the right line, water, meaning wind out of water. 2) In the three lines of ZA, when the middle line spreads from Bina to ZA, one is rewarded with all three. Thus, the middle line in it is only the root and the cause of the two lines, right and left. It follows that the water, right line, is like a result of the wind, middle line, meaning water out of wind.
On the one hand we can say that these two Behinot [discernments] are one because what extends to ZA is only what exists in Bina. On the other hand, it can be said that they are two because one voice is in Bina and the other voice is in ZA. This is why he says, “Two that are one and one that is two.” And this is why it writes “Voices” without a Vav, the plural sign.
291) “Voices” is one; it is a loud, strong voice that does not stop in that world. It is written about it, “With a great voice, and He added no more,” which is the Ruach in upper AVI, from which the Yod does not part their Avir [air], and the level of Ruach in them exists unchanged forever. This Ruach also shines in the great ZON because the rest of the voices cease, and then Dinim awaken in the world. That voice, which includes the rest of the voices, never stops and does not pass from its complete existence and power. That voice is the voice of voices, which includes all other voices.
The domination of the left line awakens four times a year, and then the voice, the level of Hassadim, promptly stops and Dinim govern in the world. Yet, this is only in a voice of YESHSUT and of ZA. But the left does not govern and stop the voice of AVI, and the Hassadim never cease from them. This voice includes all the voices below it.
292) There is voice only on the part of wind, water, and fire, which are three lines, and the voice, the middle line, does everything. Through it, the lines incorporate in one another and become one. It is written about it, “Voices” without a Vav, the sign of plural.
“And lightning flashes.” It is written, “He makes lightning for the rain,” for lightning means fire that is connected to water, like lightning flashes in rain, where the flare of the lightning in the rain implies a connection of Rachamim in love that is not present.
293) The Torah was given on the side of Gevura. Hence, the Torah is on the left side. She returned to the right, as it is written, “On His right was a fiery law.” The left is included in the right, and it is written, “Your right, O Lord, glorious in power.” The right is included in the left, thus the Gevura, left, was included in the right.
294) “And a thick cloud upon the mountain,” a strong cloud, fixed to its place because of its weight, not moving from place to place as do other clouds. “And a very loud voice of a Shofar [festive horn],” for because the cloud was strong, a voice came out so as to break it.
295) There were three kinds of darkness, as it is written, “Darkness,” “Cloud,” and “Mist,” and the voice of the Shofar was more internal than all of them.
And All the People Saw the Voices
296) “And all the people saw the voices”—of the illumination of those voices. It should have said, “Heard.” However, those voices were engraved in a darkness of cloud and mist, and were seen in them as a body is seen, seeing what is seen and hearing what is heard out of these darkness, mist, and cloud. Out of that vision that they saw, they would shine with high illumination and know what the generations following them did not know.
297) They all saw the illumination of these voices face-to-face. That is, there was not a voice that did not shine in illumination, that they were seeing all that was hidden in it, all that was concealed, and all the generations until the arrival of the Messiah King. This is why it is written, “And all the people saw the voices,” actually seeing.
298) In the illumination of these voices, they saw what the other last generations did not see. “The voices” means as it is written, “I saw the Lord.” It does not say, “I saw the Lord” [in Hebrew it is without the “the”], but “Et [the] Lord,” which means that he saw Divinity, who is called Et [the]. Here, too, “And all the people saw the voices,” relating to the seeing of Divinity, as well.
299) Similarly, it is written, “The heaven and the earth,” since the word Et [the] in the Torah was given for looking at Hochma. It is like “Honor your father and your mother” [in Hebrew there is Et next to both], “Honor the Lord from your wealth,” and all are required to include in them another thing. Here, too, “The voices” includes that other voice, below, Malchut, who gathers those voices and what comes out of them into it.
In it, in Malchut, they see and observe the higher wisdom of all the upper secrets, and all the hidden and concealed secrets that were not revealed to the last generations following, nor to the generations that will come to the world until the time of the arrival of the Messiah King. It is written about it, “For they will see with their own eyes when the Lord restores Zion,” and it is written, “And the torches,” for after the lightning flashes were established in their corrections, to show, they are called “torches.”
300) “And the sound of the Shofar.” It is written, “Once God has spoken; twice I have heard this.” It is written, “I the Lord,” and it is written, “And you shall not have.” “I” is Bina. “And you shall not have” is ZA. Both were heard at once. Here, too, a voice is ZA, and the Shofar is Bina, and both were heard at once.
301) Why does it say, “The voice of the Shofar” and not “A voice in the Shofar”? Rather, it is a voice that is called Shofar, as it is written, “You shall then sound a ram’s horn [Shofar] abroad on the tenth day of the seventh month,” on Yom Kippur [day of atonement]. On Yom Kippur, Bina, it is called “a Shofar.” That is, if the voice comes out of Bina, the voice is called Shofar.
302) The corporeal Shofar makes a sound that consists of fire, wind, and water. Here, too, everything is included in the voice that comes out of the Shofar—fire, wind, and water, which are HGT, the three lines. Also, other voices come out of that voice.
303) “The voice of the Shofar” means a voice that comes out of a Shofar. A Shofar is single, and the voice that comes out of it is single. The voice is ZA and the Shofar is Bina. Also, the Shofar exists regardless of the voice that comes out of it, and it is written about it, “The voice of the Shofar,” and not “A voice in the Shofar.”
304) “The voice of the Shofar.” Shofar is written without a Vav [in Hebrew], a word of glory and beauty, implying to ZA, Tifferet.
305) The place from which the voice comes out is called Shofar. The voice is ZA and the Shofar is Bina, ZA coming out of Bina. The voice of the Shofar is the place of the sound, as it is written, “Man lives by everything that comes out of the mouth of the Lord.” “What comes out of the mouth of the Lord” is the voice of the Shofar, greater than all the other lower voices and stronger than them. It is written, “And the voice of the Shofar was very loud.” It does not say “very loud” about any of the other voices.
Everything depends on that voice of the Shofar, which is called “a great sound,” as it is written, “With a great voice, and He added no more.” It is also called, “A sound of a gentle silence,” the light of the light, which is pure and fine, and refines and shines for all.
306) Silence is when one must keep silent because of one’s fear, and close one’s mouth. Silence is keeping quiet so it is not heard outside. “When the people saw it, they feared and stood at a distance,” since they saw what they saw and they were afraid.
307) Ezekiel saw the Gevurot [plural of Gevura] of the conducts of the Creator, as it is written, “And I looked, behold, a stormy wind was coming from the north, a great cloud, and a blazing fire, and a bright light around it.” “A stormy wind” is to break the four Malchuts. It is a great wind that awakened in the conducts of Gevura above. It comes from the north, north with the emphasized “the,” pointing to a Ruach that is known above, covered and concealed above, implying to Malchut de Midat ha Din, covered and concealed in the GAR of each degree.
308) “A great cloud, and a blazing fire.” “Blazing” means that it was gripping, yet not gripping to it, gripping its sides, to evoke the Din, sucking harsh Din three times a day with the high engravings from the side of Gevura, and a blazing fire, to awaken in the world.
Malchut of the harsh Midat ha Din [quality of judgment] is called “fire.” The first nine are clean of any Din. But when Malchut rose to Bina and was mitigated in Midat ha Rachamim [quality of mercy], the Din in Malchut gripped the Bina in all the Sefirot. Also, it is a “blazing fire” before it ignited above, in Bina, and this Malchut that rose to Bina governs in the three lines of ZA. This is why it was said that three times a day, meaning three lines of ZA, who is called “day,” he sucks harsh Din in the engraving of the upper Sefirot, above Malchut, on the side of Gevura, on the left side. However, at the time of Gadlut, Bina is completely purified from Malchut’s Dinim, hence by the force of the middle line, she is not completely purified. For this reason, on the one hand there is GAR there, and on the other hand there is only VAK de GAR there.
309) “A bright light around it,” mitigating the blazing fire in Bina, since that brightness, Hochma, surrounds it on all sides, mitigating and correcting it so it will not be harsh Din and people will be able to tolerate it.
310) “And in its midst was something like electrum from within the fire.” “In its midst” means from its insides. “Electrum” means speaking animals of fire, considered ZON PBP [Panim be Panim (face-to-face)], at which time they are called “voice” and “speech,” hence they are speaking.
311) HASHMAL [electrum] means Lev [heart] for fire, Lamed-Bet (32) paths of Hochma, the vitality of Bina—the blazing fire. It is written, “Something like electrum,” and it does not write merely “electrum,” since it implies to light of Hochma, which is called “eye.” “From within the fire” means in the inside of the fire. “Something like electrum” is after four degrees: stormy wind, great cloud, blazing fire, brightness around it, “And in its midst was something like electrum,” out of the blazing fire, Bina and not out of the brightness.
This is so because they are five degrees: “stormy wind” is Malchut; “great cloud” is ZA; “blazing fire” is Bina; “brightness around it” is Hochma on the right, which corrects Bina; “and in its midst was something like electrum” is the light of Hochma from Bina that returns to Hochma, who is called “32 paths of Hochma.” “In its midst” does not mean from within the brightness, but from within the blazing fire. It follows that the electrum is a fourth degree, and “brightness around it” is the fifth degree. The HASHMAL [electrum] appears after these four degrees because once the brightness corrects the blazing fire, the HASHMAL appears.
312) Here Israel saw what Ezekiel, son of Buzi, did not see, and all clung to the honored upper Hochma. Israel saw five degrees of voices on Mount Sinai, and in those five degrees was the Torah given. The fifth degree is the voice of the Shofar. Opposite them, Ezekiel saw five degrees that are outside those five voices, and they are stormy wind, great cloud, blazing fire, brightness around it, and something like the electrum.
313) It is written about Israel, “The Lord spoke to you face to face.” It is written in Ezekiel, “Something like electrum … And out of its midst came the likeness.” “Something like” and “Likeness” are as one who is looking behind many walls, like a person who is looking behind a wall. What Israel saw, no other prophet saw. It is all the more so with what Moses saw, no other prophet saw. Happy is he, as it is written about him, “And he was there with the Lord,” which is an illuminating mirror, and not another mirror, which does not illuminate, as it is written, “In a vision and not in riddles.” But a mirror that does not shine is a vision, in riddle.
314) “Once there was the word of the Lord to Ezekiel.” It was a prophecy for a time, which is why it is written, “Once.” It came to exist, for it had to be for Israel to know that the Creator had not left them, and that wherever they dispersed in the exile, He was with them.
315) “Once there was” means that he saw and did not see, that he stood in those words and did not stand. This is why it is written, “And I saw something like electrum,” and it is not written, “And I saw electrum.” However, in regard to Israel, it is written, “All the people saw the voices,” meaning that each and everyone saw as befitted him.
316) Each and everyone stood row by row, boundary by boundary, and each of them saw as befitted him. The heads of the people stood alone; the heads of the tribes stood alone; the females stood alone. Five degrees stood to the right, and five degrees to the left, as it is written, “You stand today, all of you, before the Lord your God: your chiefs, your tribes, your elders, and your officers, every man of Israel.” Thus, five degrees to the right, and five degrees to the left: “Your children, your women, and the stranger who is within your camps, from the one who chops your wood to the one who draws your water.”
317) All those degrees were established as above. Corresponding to them, Israel inherited an everlasting inheritance—the ten commandments—upon which all the Mitzvot [commandments] and all the merits depend, as well as all the inheritance of their lot, which are the good part of Israel.
318) When the Creator appeared on Mount Sinai, all of Israel saw, as one who sees light with a lantern. With that light, each and everyone saw what Ezekiel the prophet did not see. A lantern is a lamp whose walls are made of glass and a candle burns within it.
319) The reason is that those upper voices appeared as one, as it is written, “And all the people saw the voices.” But in Ezekiel, Divinity appeared in her Merkavot [chariots/assemblies] and not more, and he saw as one sees behind many walls.
320) Happy is Moses, of whom it is written, “And the Lord came down on Mount Sinai … and the Lord called Moses.” Happy is the generation in which it is written, “The Lord will come down on Mount Sinai before the eyes of all the people.”
321) “On His right was a fiery law,” for He appeared from the right. On Sinai was the head and the body of the king, as it is written, “He bowed the heavens and came down,” since before that, it is written, “Smoke went up out of His nostrils, fire from His mouth devoured.” Thus, there is a head here, of which it is written “nostrils” and “mouth.” And where there is a head there is a body. But in Ezekiel it is written, “And there the hand of the Lord came upon him,” meaning that a hand appeared and not a body. And even in the hand there is the upper hand of the Creator, ZA, and there is the lower hand of the Creator, Malchut, who is called “a hand.” What was revealed to him was the lower hand.
322) It is written, “The heavens were opened and I saw visions of God.” “Visions” is written without a Vav [in Hebrew] to show that he was speaking about Divinity, and that Divinity was not everything. The King’s head is not like the King’s legs, which is Divinity, clothing Him from the Chazeh and below, which is called “His legs,” although it is all in the King’s body.
323) It is written about Isaiah, “And I saw the Lord.” Divinity is called Et [the]. In regard to Ezekiel, it is written, “And I saw visions of God.” Here “the” is Divinity and there “visions” is Divinity because what Isaiah saw, Ezekiel saw—only Divinity. Happy is Moses, for there was never a prophet as whole as him, who saw in the illuminating mirror, who is ZA.
324) “And I saw the Lord.” “The” is Divinity. “And I saw the visions of God.” “Visions” is Divinity. Isaiah and Ezekiel were on the same degree, so why did Isaiah not interpret as Ezekiel interpreted? Isaiah included and Ezekiel interpreted. What is the reason that Ezekiel interpreted so? All that Ezekiel interpreted was to be for Israel, so they would know the love that the Creator loves them, that Divinity and her Merkavot [chariot/assemblies] are coming to dwell among them in exile.
325) It is written, “In the land of the Chaldeans.” But it is written, “But the land of the Chaldeans—this is the people which was not.” Why did Divinity appear there? Can it be that it was good for Israel for Divinity to be among them and not be revealed? However, had it not appeared, they would not have known that Divinity was among them.
326) And where it did appear, it is written, “By the river Chebar,” on water, a place that is not defiled and in which there is no Tuma’a [impurity]. That river was one of four rivers that come out of Eden, as it is written, “By the river Chebar,” meaning it was already [Hebrew: Kevar] from the place where Divinity is on it. And it is written, “And there the hand of the Lord came upon him,” and not elsewhere.
327) “Within it was the likeness of four animals.” There are four animals in the holy palace, Bina. They are the first, elders, which extend from holy Atik. They are the whole of the holy name HaVaYaH. Yod is a lion; the first Hey is an ox, Vav is an eagle, and the bottom Hey is man. They are three lines and Malchut who receives them.
Ezekiel saw only the likeness of the upper Merkavot because he saw them from a place that does not shine so much, in the world of Yetzira. As there is above, in Bina, so there is below them, in ZON. And so it is in all the worlds BYA: all are gripped to one another and all that there is in the upper world exists in the lower world. He saw them in the world of Yetzira.
328) Can it be that he saw them higher than the world of Yetzira? Rather, Moses saw from the illuminating mirror, ZA, and all the prophets saw only out of a mirror that does not illuminate, as it is written, “And I saw the visions of God” without a Vav [in Hebrew], which is Malchut. It is also written, “If there is a prophet among you, I, the Lord, shall make Myself known to him in a mirror. …Not so, with My servant Moses, he is faithful in all My house.” It is also written, “With him I speak mouth to mouth.”
329) All the prophets compared to Moses are as a female compared to a male, as it is written, “With him I speak mouth to mouth, in a vision, and not in riddles,” which is the illuminating mirror. It is written about the rest of the prophets, “I … shall make Myself known to him in a mirror,” a mirror that does not illuminate, meaning a mirror and not mirrors, without a Vav. It is all the more so with Ezekiel, for even a mirror is not written regarding him, but mirrors without a Vav, which he saw in the world of Yetzira. It is all the more so about what is written of Moses, “Not in riddles,” but every word completely clear. Happy is the generation that this prophet was among them.
330) Israel saw the brightness of the glory of their King face-to-face, and there were no blind or crippled or amputated of hands or deaf among them. No blind means as it is written, “And all the people saw.” No crippled means as it is written, “And they stood at the bottom of the mount.” No amputated of hands and deaf, as it is written, “We shall do and we shall hear.” And in the future, it is written, “Then he will leap as a lame deer and the tongue of a mute shall sing.”
And God Spoke
331) “Who will speak of the mighty deeds of the Lord and sound all His praise?” There are several ways by which the Torah testifies that a person will not sin before his Master. There are several ways by which it advises him so he will not stray to the right or to the left. There are several ways by which it advises him on how to repent before his Master and He will forgive him.
332) The Torah gives 613 counsels to a person on how to be whole with his Master, because his Master wishes to do good to him in this world and in the next world, especially in the next world. With all that the Creator complements a person—of this good with which he is rewarded in the next world—he is completed in it because the next world is the Creator’s.
333) This world, compared to the next world, is only like an entry room before the hall. When that righteous one is rewarded with his, it is written, “He shall have no inheritance among his brothers,” since “The Lord is his inheritance.” Happy is he who is rewarded with this superior inheritance. He is rewarded with it in this world, in the house of this world, and thus he is rewarded in the next world, in the upper, holy house, as it is written, “To them I will give in My house and within My walls a hand.” Happy is that righteous, whose dwelling place is with the King, in His house.
334) Happy is the righteous who has been rewarded with it, as it is written, “Then you will delight in the Lord.” “In the Lord” is a place that upper ones and lower ones extend from and yearn for, as it is written, “From where shall my help come?” From Keter, who is called “Naught.” It is also written, “And He came up to the Ancient of Days [Atik Yomin] and I was presented before Him.” Keter is called Atik Yomin. The righteous’ desire and delight is to gaze upon that brightness, that every brightness comes out of it, and all the Ketarim, the Sefirot, extend from it.
335) “Then you will delight in the Lord.” At its end, it is written, “And I will make you ride on the heights of the earth,” on the place called “The heights of the earth,” which is above this land, above Malchut, meaning the heaven, ZA.
336) It does not write, “Then you will sit,” but “Then you will delight in the Lord,” meaning heaven, which is ZA. “On the heights” is to include Zion and Jerusalem, which are the internality and externality of Yesod of Malchut, to include them from the heaven of above, ZA, and from the land of above, Malchut, and all those things rise in one place.
Rabbi Aba explains the words of Rabbi Shimon and says that “In the Lord” refers to the abundance of Keter, which extends from Keter to ZA, and the receiver is in the place of ZA. Had the intention been in the place of Keter, it should have said, “Then you will sit in the Lord,” meaning that he will sit in the place of Keter.
But the writing says, “Then you will delight,” meaning that he will delight in the abundance of Keter in the place of ZA, who is called “heaven,” and not from the place of Keter, where there is no attainment. Rabbi Shimon interprets “On the heights of the earth” as being heaven, ZA. Rabbi Aba says that it is Malchut, meaning the abundance of ZA, too, received from the place of Malchut, who is called “earth.” He interprets that Rabbi Shimon does not actually refer to Keter, since he brings the verse, “And He came up to the Ancient of Days [Atik Yomin],” meaning that he reaches only Keter, who is called Atik Yomin. That is, he reaches Keter by receiving the abundance of Keter from the place of ZA.
337) “Then you will delight in the Lord, and I will make you ride on the heights of the earth. And I will feed you with the inheritance of Jacob your father.” The delight and the pleasantness are on the Creator, who is above, Keter. And it is written, “And He came up to Atik Yomin and I was presented before Him.” “On the heights of the land” means the land of the living, Malchut.
338) “And I will feed you with the inheritance of Jacob your father,” as it is written, “And God will give you of the dew of heaven.” The dew of heaven is Jacob’s inheritance, and the blessing that Isaac blessed Jacob about heaven, ZA, he blessed him with a blessing that Jacob’s sons would be revived by that dew in the future. It is written about it, “And God will give you,” to you and to no other. “Of the dew of heaven,” with which the dead will be revived in the future. That dew comes out of the holy Atik to ZA, heaven, and stays in that heaven.
339) “Who will speak of the mighty deeds of the Lord and sound all His praise?” “Who will praise” means who will crumble and revoke the Gevurot [plural of Gevura] of the Creator. The Gevurot of the Creator is written without a Vav [in Hebrew], which is a plural sign, that they are many Gevurot, coming out of one Gevura.
One superior Gevura, one crown of crowns, Bina, from whom Dinim awaken, is crowned and fifty gates come out of her, some to the right and some to the left. Each of them is called Gevura, and each is crowned in lights of the high engravings, and all are called “the Gevurot of the Creator.”
“High engravings” are engravings of the Din that were made in Bina through Malchut’s ascent to her, which caused Bina to come into Katnut. The lights of the high engravings, the GAR, return to Bina due to Malchut’s descent from her.
340) The Gevura of the Creator is written without a Vav because all the Gevurot are included in the upper Gevura, Bina. “And sound all His praise” means Divinity, the brightness of the glory of the Creator.
341) “And a river came out of Eden to water the garden, and from there it divided and became four heads. The name of the first is Pishon.” But these rivers are called by names, and those four extend from the river that comes out of Eden. Its name is Yuval [stream], as it is written, “That extends its roots by a stream.” It is also written, “And it will not … cease to yield fruit” because it extends its root by a stream, which is Bina. This is why it is written, “And like a spring of water whose waters do not fail,” meaning that the abundance of Bina does not stop. This is why it writes “Comes out of Eden,” coming out ceaselessly.
342) “And God spoke all these words, saying.” “Spoke” and not “Said,” since “Said” is in a raised voice to declare the matters. When the Creator appeared and began to speak, the upper ones and lower ones shuddered and the souls of Israel came out.
343) That word was flying from above to below and was engraved in the four directions of the world. It went up, and it came down. When it went up, it was filled by the mountains of pure persimmon and was filled with the dew of above, surrounding Israel and returning their soul to them. It surrounded and was engraved in her place in the stone-tablets once again. So it is with every word.
344) Each and every word was filled with all those flavors, all those words of sentences, rewards and punishments, secrets and concealments, like that treasure that is filled with everything.
345) When a word would come out, it would seem as one. And once it was carved in its place in the stone tablets, seventy branches appeared rising within that word, and fifty crowns minus one from one side, and fifty minus one from the other side, like a hammer striking the mountain, as it is written, “Like a hammer which shatters a rock.” Then they would see Israel eye to eye and they were happy.
346) All the generations following them were present there and all received the Torah at Mount Sinai, as it is written, “But both with those who stand here with us today in the presence of the Lord our God and with those who are not with us here today.” All were each as was appropriate for him, and all saw and received the matters.
347) “And God spoke all these words, saying.” God [Elokim] is Gevura. Et [these] indicates that He was included in the right, as it is written, “The [Et] heavens and the earth.” “The heavens” is right, and “The earth” is left. And it is written, “Surely My hand founded the earth, and My right spread out the heavens.” Right is “the,” Hesed. “All” comes to include all the Sefirot. “These words” indicates that the matters connect and integrate in one another. “These” indicates all the flavors, secrets, concealments, sentences, and punishments.
348) “Saying” means being an inheritance to all, as it is written, “Moses commanded us a law, an inheritance.” Should it be said to all and to reveal what did not need to be revealed to every person? However, it is written, “I am the Lord your God,” indicating that as I am covered and concealed, these words will be covered and concealed in your heart.
349) Another interpretation: “And God spoke” is one degree. “All these words, saying” is five other degrees, where each word is one degree. “And God spoke” is Gevura, “These” is right, Hesed, “All” is HG together. “All” includes Abraham, as it is written, “And God blessed Abraham in all.”
350) The word “Words” is to include the rest of the Ketarim [crowns], which have been covered. “These” includes those that have been revealed, and it is written, “And all the people saw the voices,” which are the ones that appear and are included in “These.” “Saying” is as it is written, “A virtuous woman is the crown of her husband,” indicating Divinity. It is also written, “Saying, ‘If a man sent away his wife.’” Since the word “Saying” is adjacent to “Wife,” it indicates Nukva de ZA, Divinity.
351) “And the mountain burned with fire unto the heart of heaven, darkness, cloud, and mist.” Why was the Torah given in fire and darkness? It is because anyone who engages in Torah is saved from the fire of Hell and from the darkness that all the people darken Israel, that Israel were saved from the fire of Hell by Abraham’s merit.
352) The Creator said to Abraham, “As long as your sons engage in Torah, they will be saved from fire and darkness. And if they do not engage in Torah, the fire of hell will govern them and they will be enslaved among the nations.” Abraham told him, “By two knots will the words not come true: the fire of hell and exile. But if it pleases You, they will be saved from the fire of Hell and be enslaved among the nations until they return to You.” The Creator told him, “Indeed, so it is,” as it is written, “Except their Rock had given them over and the Lord had delivered them up.” “Their Rock” is Abraham, as it is written, “Look to the rock from which you were hewn.” “And the Lord had delivered them up” is the Creator, who agreed with him.
353) It was fifty days since the day Israel went out of Egypt to the day the Torah was given, since these are the years in a Yovel [50 year anniversary], Bina, as it is written, “And you shall sanctify the fiftieth year,” the fiftieth gate in Bina.
354) The Yovel brought Israel out of Egypt. Yovel is not Bina herself, but the exit was from the side of Yovel, and the Din awakened over the Egyptians. For this reason, these fifty years are fifty gates of Yovel, Bina. Bina herself did not deliver Israel from Egypt, but Nukva de ZA rose and clothed Bina, and became like her, bringing Israel out of Egypt. It is considered that it is from the side of Bina, and not from the actual Bina.
355) Opposite that, the deeds of the Egyptians are written fifty times in the Torah, and they are all praises. “Who brought you out of the land of Egypt,” “And the Lord brought you out of there,” “For with a powerful hand the Lord brought you out of Egypt.” They are all fifty times and not more because everything was crowned in the Yovel, Bina, and everything came from the side of the Yovel.
There are fifty gates in Bina, hence the Torah that comes from Gevura was crowned in the right, as it is written, “On His right was a fiery law.” Also, there were five voices in the giving of the Torah, opposite HGT NH de Bina, and all were seen in them, included in them, and were crowned in Bina.
356) When Israel received the Torah, that Yovel, Bina, crowned his crowns to the Creator, ZA, as a king who crowns within His armies, as it is written, “Go forth, O daughters of Zion, And gaze on King Solomon with the crown with which his mother has crowned him.” “His mother” is Yovel, since Bina is called Yovel, and she is the mother of ZA, who is called Solomon, and the Yovel was crowned in joy, in love, and in wholeness, as it is written, “The mother of the sons rejoices.” “The mother of the sons” is Yovel.
357) “Let your father and your mother be glad, and let her who gave birth to you rejoice.” Your father and your mother are HB, AVI.
358) When the Creator appeared on Mount Sinai, the mountain shook. And when Sinai shook, all the other mountains in the world shook and were rising and falling until the Creator reached out His hand over them and they rested. Then a voice came out and declared, “What ails you, O sea, that you flee? O Jordan, that you turn back? O mountains, that you skip like rams? O hills, like lambs?”
359) They replied and said, “Tremble, O earth, before the Lord, before the God of Jacob.” “Before the Lord” is Ima, Bina, as it is written, “The mother of the sons rejoices.” “Tremble, O earth” is the lower Ima, Malchut. “Before the God of Jacob” is Aba, ZA, the bottom Aba, as it is written, “My son, My firstborn, Israel,” ZA, who is called Israel. It is written, about it, “With the crown with which his mother,” Bina, “Has crowned him.”
360) What is “With the crown with which his mother has crowned him”? It is written, “Saul and his men were crowning David and his men,” meaning surrounding, since ZA crowns and is crowned and surrounded by Ima with white, red, and green, with all the colors of three lines, all of which are included in him and surrounded within him.
“With the crown with which his mother has crowned him.” A crown is as it is written, “Israel, in whom I will show My glory.” It is also written, “And I will glorify My glorious house,” which is GAR, the glory of ZA, who is called Israel and Tifferet.
361) The Torah was given with black fire over white fire to include the right in the left, which was returned to the right, as it is written, “On his right was a fiery law.”
362) When the smoke of Sinai would come out, the fire rose and was crowned in that smoke openly, and it was seen as this cluster, rising and falling. And the smoke would carry all the fragrances and perfumes in the Garden of Eden in a vision of white, red, and black, as it is written, “Perfumed with myrrh and frankincense, with all powders of the merchant.”
363) The smoke is Divinity that appeared there, as it is written, “Who is this coming up from the desert like columns of smoke,” relating to Divinity. It is a whole verse, which writes, “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.” Happy is the nation that has seen it and knows it.
The Tablets Were the Work of God
364) When the letters were carved in the stone tablets, they appeared on both sides—from this side and from that side. The tablets were of sapphire stone, and they were carved and covered in white fire, while the letters were of black fire, carved from both sides, from this side and from that side.
365) The tablets remained as they were, whole, unchanged. And the letters would fly and appear in two kinds of fire—white fire and black fire, to show the right and left together, where white is right and black is left, as it is written, “Long life is in her right; in her left are riches and honor.” Hence, why is it written, “On His right was a fiery law”? It was from the side of Gevura, which is left, and included in the right. This is why there were white fire and black fire in it.
366) It is written, “The tablets were the work of God.” “The tablets” is written with a lacking Vav [in Hebrew], meaning one. They were two, but they appeared as one. Ten commandments were carved in them, five included in five, so that everything will be right [side]. Indeed, they are the work of God.
367) The tablets were made of sapphire. There were two stones, and the stones were hidden. The Creator blew wind and two tablets expanded and were carved. They were as sapphire, but not actual sapphire, from the words, “They were the work of God.” If they were sapphire stone, they would be as other gems, and not the work of God.
368) Is sapphire, which is a more precious gem than the rest of the gems, not the work of God? After all, the whole of creation is the work of God? However, they are the work of God, they precisely are the work of God, and they are not included in the acts of creation.
“The tablets are the work of God.” It writes, “The tablets,” and does not write, “And the stones are the work of God.” Rather, He blew over the stones and two tablets expanded and were carved, but the stones themselves were actual sapphire.
369) It is all one, and they go into one place. But those two tablets existed even before the world was created. They rose from the eve of Sabbath and the Creator made them.
370) From what were the tablets made? From the high dew that extends from holy Atik, Keter. When it dripped and extended to the field of holy apples, Malchut, the Creator took two cups of them and they froze and became gems. He blew over them and they expanded into two tablets, as was written that they are the work of God, and the writing is of the writing of God, as it is written, “Written by the finger of God.”
371) “The finger of God.” A finger comes up to ten, since ten fingers are ten Sefirot. They are included in one another, and in each finger are ten Sefirot until they become a whole hand, as it is written, “And Israel saw the great hand.”
372) “Engraved upon the tablets.” The writing on the stones was punctured from side to side, and the writing appeared on both sides. “Engraved” means carving engravings from side to side, where the other side is seen from this side, and what is written on the other side is read from here.
373) They were written in a miracle. All the people would say and testify that it is certainly the writing of God, since all the people could not have known them as they were.
374) In the view of those who say that they were punctured from side to side, is it written, “Engraved in the tablets?” It is written, “Engraved upon the tablets,” and not from side to side. There are five voices to the right and five to the left. Those of the left are included in the right, and from the right, those on the left would be seen.
In the tablets, all is right, since the five commandments on the left were included in those on the right. Hence, that which was on that side sees to the other side and reads these letters in a way that the miracle that was said in the tablets—reading from this side what is written on that side—is not said in relation to the anterior and posterior of the tablets, but of the right and left in them, since they were not engraved from side to side. Rather, the left returned to the right, as it is written, “On His right was a fiery law.” For this reason, it is certainly the writing of God.
375) It interprets how one who was on that side would read “I am the Lord your God,” and with those letters, he would see and read, “You shall not kill.” He would read, “You shall not have,” and he would see and read, “You shall not commit adultery.” He would read, “You shall not bear the name of the Lord your God in vain,” and he would see and read, “You shall not steal,” and all from this side on the right. So it was for all of them from the other side, and all are included in one another in this way, as it is written, “It is God’s writing.”
376) “And Moses went down to the people, and told them,” but it does not say what he said. Usually, when joy or sorrow comes over a person, he cannot tolerate it before he understands it because his heart immediately flees from him. When he understands and knows it, he can endure and tolerate. It is all the more so here, when Moses told them what would happen afterwards and strengthened their hearts with words. Yet, they could not tolerate it. It is all the more so if he had told them nothing. For this reason, first he told them and strengthened their hearts, and then “And God spoke.”
377) And yet, they could not tolerate. When they heard the word of the Creator, their souls fled and the souls of Israel rose up to His throne to cling there.
378) The Torah said to the Creator, “Is it for nothing that I existed 2,000 years before the world was created?” Is it for nothing that it is written in it, “Any man of the sons of Israel and of the stranger who is dwelling in their midst.” “And you shall speak unto the sons of Israel, saying.” “For unto Me the children of Israel are servants.” Where are the children of Israel? At that time, the Torah returned the souls of the children of Israel, each to her place. The Torah intensified and held unto them, to return them to Israel, as it is written, “The law of the Lord is perfect, restoring the soul,” for it restored the souls of Israel after they had fled them.
379) “And Solomon sat on the throne of the Lord as king.” There are six angles to the throne, corresponding to HGT NHY. This is why it is called “The throne of the Lord,” since the moon was full in the days of Solomon, meaning the Nukva de ZA, who is called “moon,” was in its full.
380) When is the moon, Malchut, full? It is when she stands on fifteen kings: Abraham, Isaac, Jacob, Judah, Peretz, Hezron, Ram, Aminadav, Nachshon, Shalmon, Boaz, Ovad, Yishai, David, and Solomon. When King Solomon came, the fifteenth king, the moon, Malchut, was in full, as it is written, “And Solomon sat on the throne of the Lord as king,” where throne is Malchut. And it is written, “There are six angles to the throne, corresponding to her HGT NHY.” It is all as it is above.
381) In the days of Tzidkiahuh, the moon, Malchut was deficient and was flawed, as it is written, “And the moon will not shed its light,” and the faces of Israel darkened.
382) Rehoboam, Avia, Asa, Joshafat, Yehoram, Yoash, Amatzyahu, Uziahu, Yotam, Ahaz, Hizkiyahu, Menashe, Amon, Yoshiahu, and Tzidkiyahu. When Tzidkiyahu came, the moon was flawed and was deficient, as it is written, “He blinded the eyes of Tzidkiyahu.” It is also written, “He has cast earth from heaven,” meaning the earth, Malchut, passed before heaven, ZA, and drifted away from him, and that earth was darkened.
383) When Israel stood at Mount Sinai, the moon began to shine, as it is written, “He bowed the heavens, and came down.” The sun, ZA, who is called “heaven,” drew close to the moon, Malchut, and the moon began to shine, as it is written, “The standard of the camp of Judah to the east.” Judah is a Merkava [chariot/assembly] to Malchut, east, from the word rising and illuminating [in Hebrew].
384) Judah was appointed to rule over Malchut on Mount Sinai, as it is written, “And Judah is also unruly against God, and trusted with holy ones.” What is “And trusted with holy ones”? When the Creator said to Israel, “And you will be unto Me a kingdom of priests and a holy nation,” Judah was trusted to receive the kingship, and the moon, Malchut began to shine.
I Am the Lord Your God
385) “Hear, my son, your father’s instruction and do not forsake your mother’s teaching.” “Hear, my son, your father’s instruction” is the Creator, ZA. “And do not forsake your mother’s teaching” is the Assembly of Israel, Bina.
386) “Your father’s instruction” is Hochma, Aba, and “Do not forsake your mother’s teaching” is Bina. “Your father’s instruction” and “Your mother’s teaching” are clarified in one thing: the Torah came out of Hochma of above, and Hochma itself divides to right—Aba—and to left—Ima. The Torah comes out of Bina, as it is written, “Do not forsake your mother’s teaching,” for Bina is called Ima.
387) The Torah consists of HB, as it is written, “Hear, my son, your father’s instruction and do not forsake your mother’s teaching.” She is included in all the Sefirot. Because she was included in those two, HB, she was included in all of them, since HB themselves include all the Sefirot, in Hesed, in Din, in Rachamim, which are HGT, in all the fullness that the matter requires. If the king and queen bond with her, all bond with her. In the place where those HB are found, they are all found.
388) “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.” “I” is Divinity, as it is written, “I will go with you down to Egypt.” “I,” Divinity, is pronounced with the Taam [Taamim are special pronunciation marks] “Tipcha,” written under the word “I,” whose melody separates from the words following it: “The Lord your God,” as it is written, “I am Esau, your firstborn.” “I,” who I am, “Am Esau,” who is your firstborn. Hence, “The Lord your God” is the Creator, ZA, as it is written, “Out of the heavens He let you hear His voice,” where heaven is ZA. It is also written, “You saw that I have spoken to you from heaven.” Actually, “From heaven” is the Creator, ZA.
389) “Who brought you out of the land of Egypt.” “Who” is a place that all confirm, Bina. “Brought you out of the land of Egypt” is Yovel, Bina, who brought us out of Egypt. Israel went out of Egypt from the side of Yovel, Bina. For this reason, the exodus from Egypt is mentioned fifty times in the Torah, fifty times for the reception of the Torah, and fifty years for the freedom of the slaves. All those correspond to the fifty gates of Bina.
390) “Out of the house of slavery,” as it is written, “Struck every firstborn in the land of Egypt,” which are the lower Ketarim [crowns] in which the Egyptians trusted. As there is a house above, there is a house below. The holy house above is as it is written, “A house shall be built in wisdom [Hochma].” The lower house is below, in the Klipot, and it is not holy, as it is written, “Out of the house of slavery.”
391) When it is said, “I,” all those Mitzvot of the Torah that cling to the high and holy King, who is ZA on this side, were all included in this word, “I.”
392) All the Mitzvot of the Torah cling to the body of the King, ZA, some to the head of the King, some to the body, some to the hands of the King, and some to His feet. None of them come out of the King’s body outwards. For this reason, one who transgresses in a single Mitzva in the Torah is as one who transgresses in the King’s body, as it is written, “And they shall go out, and look upon the carcasses of the men who have transgressed against Me,” actually “Me.” Woe unto the wicked who break the words of Torah and do not know what they are doing.
393) That place to which he sinned, that place actually reveals his sin. He sinned in the Creator. The Creator reveals his sin, as it is written, “The heavens shall reveal his iniquity, and the earth shall rise up against him.” “The heavens shall reveal his iniquity” is the Creator, ZA, who is called “heaven.” “The earth shall rise up against him” is the Assembly of Israel, Malchut, who is called “earth.”
394) The heavens, ZA, reveal man’s iniquity. When it reveals his iniquity, earth—Malchut—sentences a person, when the Torah was given, mother, Bina, and the sons, ZON, were in wholeness, as it is written, “The mother of the son rejoices.”
395) “I am the Lord your God.” “I” is as we learn: Abraham the patriarch had a daughter—Divinity. She is the daughter. “The Lord your God” is as is written, “My son, My firstborn, Israel,” meaning ZA, who is called Israel. It is also written, “She is a tree of life to them that hold her.” This is ZA, who is called “the tree of life.”
396) “Who brought you out of the land of Egypt.” It is written, “For it is a jubilee [Yovel]; it shall be holy to you,” which is Bina. It is also written, “The mother of the sons rejoices,” and it is written, “You shall sanctify the fiftieth year and proclaim a release,” which is Bina, who is called “the fiftieth year,” and who is called Ima, Thus, Ima and sons: Ima—who brought us out of Egypt—and sons—who are “I,” which is a daughter. “The Lord your God” is a son. Ima sits, the sons sit, and all are in joy and wholeness. It is written about that, “The mother of the sons rejoices.”
When Ima moves, all move from their places. It is written, “You shall not take the mother over the young,” meaning that one should not commit sins below that cause the removal of the mother from the sons.
397) Everything, all the degrees are the Creator. It is all one. These things are revealed to the harvesters of the field, those who have already been rewarded with the words, “Shall reap with joy,” meaning those who have already been awarded their degrees from Malchut, who is called “field.” Happy are they in this world and in the next world.
398) It is written, “In the beginning God created the heaven and the earth.” The heaven preceded the earth. It is also written, “On the day that the Lord God made earth and heaven,” earth preceding heaven. These verses contradict one another. However, both were created together: the Creator reached out His right line and created the heaven, and He reached out His left line and created the earth. Hence, first it writes, “The heaven and the earth,” and then “Earth and heaven.”
399) On that day, “And it shall come to pass in that day, I will respond, says the Lord. I will respond to the heavens, and they will respond to the earth.” “I will respond to the heavens,” the actual heavens, ZA, as it is written, “Heaven is My throne.” Bina says, “ZA is my throne.” “And they will respond to the earth,” the actual earth, Malchut, as it is written, “The earth is My footstool.”
Heaven is the upper heaven, ZA, and earth is the upper earth, Malchut. When this heaven is established in his corrections, he is established opposite that earth, and his craving corresponds to her. He is in one degree, called “righteous,” as it is written, “A righteous is the foundation of the world,” and clings to that earth.
400) A holy river of the anointing oil extends from the head of the King, GAR de ZA, to the place of the righteous, Yesod de ZA, casting with great desire upon the earth, Malchut. The earth takes everything, and upper and lower are nourished by this earth. It is like that male, when he desires to cling to the Nukva, he puts forth a seed of breeding from the top of the brain into that finger, casts onto the Nukva, and the Nukva is impregnated by it. It follows that all the organs of the body cling to the Nukva, and the Nukva takes everything. Similarly, all who complement the first ten in a synagogue take everyone’s reward, since the first ten correspond to ten Sefirot, and one who complements corresponds to Malchut, Nukva, who takes everything.
401) It is written, “He bowed the heavens, and came down.” It is also written, “And … the Lord came down in the sight of all the people upon Mount Sinai.” Where did He come down? Did He come down to Sinai as in the verse? But it is written, “Upon Mount Sinai,” and not “On Mount Sinai.”
402) However, “He bowed the heavens, and came down” means that He descended in His degrees, degree by degree, from Keter to Keter, until He clung to this earth, Malchut. Then the moon, Malchut, illuminated and stood in her full. Then it is written, “Upon Mount Sinai.” Who stood upon Mount Sinai? It is Divinity. And He came down to Divinity.
403) This means that He came down to Divinity. It is written, “Because the Lord descended upon it in fire.” It is also written, “For the Lord your God is consuming fire,” Divinity. Thus, He came down to Divinity. Why does it say, “Then the Lord rained on Sodom and Gomorrah brimstone and fire from the Lord out of heaven”? Is ZA himself not fire, that it came down from him upon Sodom?
However, “The Lord rained” is earth, Divinity, since “The Lord [HaVaYaH]” implies Him and His courthouse, Divinity, from whom the fire was extended to Sodom. Yet, from which place did she take it? The end of the verse proves, “From the Lord out of heaven,” from the actual heaven, from ZA.
All that Divinity has, she receives from ZA. This means that He came down and bonded with Divinity. “And God spoke all.” “God” is Divinity and “All” is “ZA,” since all depend upon ZA. Thus, ZA descended and bonded with Divinity.
You Shall Not Have
404) “You shall have no other gods before Me.” That is, you shall have no other gods instead of Divinity, who is called God. “Before Me” means taking out the face of the King, in which the holy King is seen. They are His name, and His name is that the apparent face is His name, Malchut, and His name is the apparent face. He is His name; ZA is His name. That is, they are one, as it is written, “I, the Lord is My name.” He and His name are one.
405) Happy are Israel, whom the Creator names “man,” as it is written, “And you, My sheep, the sheep of My pasture, you are men.” It is also written, “When any man of you brings an offering.” What is the reason that He calls them “men”? It is because it is written, “And you that cleave unto the Lord your God,” meaning you, and not the rest of the idol-worshipping nations. This is the reason why you are men. You are called “man,” and the idol-worshipping nations are not called “man.”
406) When a person from Israel is circumcised, he enters the covenant that the Creator made with Abraham, as it is written, “And the Lord blessed Abraham in all.” It is also written, “Mercy [Hesed] for Abraham.” And he begins to enter in that place. When he has been rewarded with keeping the Mitzvot of the Torah, he comes into that man of the upper Merkava [chariot/assembly] and clings to the King’s body, and then he is called “man.”
407) The descendants of Israel are called “man.” It is written of Ishmael, “He will be a wild donkey of a man.” “A wild donkey of a man,” and not a man. “A wild donkey of a man” because he was circumcised and had the beginning of a man in him, as it is written, “And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin.” When he was circumcised he entered that beginning called “all,” Yesod, as it is written, “And he will be a wild donkey of a man,” and not a man.
It is also written, “His hand will be in all.” Indeed, “In all” and not more because he did not accept the Mitzvot of the Torah. There was a beginning in him because he was circumcised, but he was not completed in the Mitzvot of the Torah. But the descendants of Israel, who were completed in everything, are called “actual men,” as it is written, “For the Lord’s portion is His people; Jacob is the allotment of His inheritance.”
408) For this reason, any form of face is permitted to make, except for the face of a man. When the shape of man is made, it seems engraved inside engravings of wholeness, meaning that special wholeness is seen in it. His ties with the Ruach is in form, meaning that one’s connections with the Ruach [spirit] in him is apparent in the form of the person that is made.
409) “He will be a wild donkey of a man.” Yet, what is the meaning of the end of the verse, “And he will live to the east of all his brothers”?
410) It is written, “And this is the law which Moses set,” which he heard from his teacher.
411) It is written, “For it is your life and the length of your days.” One who has been rewarded with the Torah and did not part from it is rewarded with two lives: one in this world and one in the next world. It is written, “Your life” in plural tense [in Hebrew it can be perceived as plural], which are two. And anyone who parts from it, it is as though he parted from life. And one who parts from Rabbi Shimon, it is as though he parted from everything.
412) If in this verse, in which he opened a door, we could not enter, the abstruse words of Torah are several times more so. Woe unto a generation from whom Rabbi Shimon departs, since when we stand before Rabbi Shimon, the fountains of the heart are open to all directions and everything is revealed. And when we part from him, we know nothing and all the fountains are hidden.
413) “And He took of the Spirit who was upon him and placed Him upon the seventy elders,” like that candle from which several candles shine, yet it is complete, with none of it missing because the candles were lit from it. So is Rabbi Shimon Bar Yochai, owner of the candles. He shines for all and the light does not depart from him, and he remains whole. They went until they came to him.
414) When they came to him they found him seated and engaged in Torah. He was saying, “A prayer of the poor when he is weak and pours out his complaint before the Lord.” All of Israel’s prayers are prayer, and the prayer of the poor is the highest because it rises up to the throne of the King and crowns itself in His head and the Creator is praised in this prayer. This is why the prayer of the poor is called “a prayer.”
415) “When he is weak [“weak” can also mean “wrap” in Hebrew].” This “weak” is not the wrapping of clothing, for he has no clothing. Rather, here it is written, “When he is weak,” and there it is written, “Who are weak from hunger.” Here, too, “When he is weak” is with hunger. “And pours out his complaint before the Lord,” meaning that he cries out to his Master, and it pleases him before the Creator since the world exists in him when there are no others who sustain the world in the world. Woe unto one of whom that poor cries out to his Master, since the poor is closer to the King than anyone, as it is written, “And it shall come to pass, when he cries unto Me, that I will hear; for I am gracious.”
416) As for the rest of the people in the world, at times He listens and at times He does not listen, since the tabernacle of the Creator is in those broken Kelim, as it is written, “And with the contrite and lowly of spirit.” It is also written, “The Lord is near to those with a broken heart,” and “A broken and a contrite heart, O God, You will not despise.”
417) One who rebukes a poor, rebukes Divinity, as it is written, “And with the contrite and lowly of spirit.” It is also written, “For the Lord will plead their case” because their custodian is a mighty one who rules over everything, and needs no witnesses. He also needs no other judge and does not take pawn as do other judges. What pawn does He accept? The souls of people, as it is written, “And take the life of those who rob them.”
418) “A prayer for the poor.” Any place that is called “a prayer” is a high thing because it rises to a high place. Mochin de ZA are called “head Tefillin,” the Tefillin that the King puts on.
419) Rabbi Shimon saw that people came to him, he looked at them and told them, “You had a treasure and you lost it, meaning that they heard words of Torah and forgot them.” They replied to him, “Indeed, the master has opened a high gate, but now we cannot enter it.”
420) They said to him, “He will be a wild donkey of a man.” They also wished to know the end of the verse, as it is written, “And he will live to the east of all his brothers.” What is “And he will live to the east of all his brothers”? We know the clarification of the verse, but we do not know that the end of the verse is not as its beginning.
421) He told them, “It is all one thing, and counts as a single degree. There are several faces within faces to the Creator. There are illuminating faces, faces that do not illuminate, lower faces, remote faces, near faces, faces within faces, faces without, faces of the right, and faces of the left.”
422) Happy are Israel before the Creator, for they cling to the King’s upper face, that face to which He and His name cling, and He and His name are one. The rest of the nations grip the remote faces, the lower faces. This is why they are remote from the King’s body, for we see that all those Egyptians were Ishmael’s relatives. He had several brothers and relatives, and they were all in the lower faces, in those remote faces.
423) Because of Abraham, when Ishmael was circumcised, he was rewarded with placing his abode and his share in a place that governs all those remote and lower faces, all those faces of the rest of the nations, as it is written, “His hand will be in all,” where “All” means Yesod. For this reason, “And he will live to the east of all his brothers,” meaning will place his abode and his share above them all. “His hand will be in all,” governing all the other faces below. For this reason, “Of all his brothers,” indeed, for they were not rewarded as was he.
424) His students came and kissed his hands. This is as people say, “Wine grows stronger over its yeast, and the fountain of the well is crowned over the knot of dust and waste that covers it,” for out of its pressure to break through the dust, it spouts more forcefully. Similarly, Ishmael grew stronger in his dominion over all his brother’s waste, which are the remote and lower faces. Woe unto the world when its lord leaves it. Woe unto the generation that will happen to be at that time. Happy is the generation that knows my lord; happy is the generation within which He dwells.
425) A stranger who converted is considered “a proselyte of Tzedek [justice],” and nothing more. So why did the Creator say here, “His hand will be in all,” meaning that he was rewarded with Yesod, which is called “all”? Rabbi Shimon said, “It all ties to one place. Ishmael is different, for he is not a proselyte, for he was Abraham’s son; he was the son of a holy man. It is written about Ishmael, “Behold, I have blessed him,” a blessing with “all.” This is why it is written, “His hand will be in all.”
426) For this reason, it is written, “And he will live to the east of all his brothers,” for if the rest of his relatives were to convert, they would only be considered “proselytes of Tzedek,” but he was greater and higher than all of them. It is all the more so with those who were not circumcised, who stood in those remote and lower faces. He, his abode is above all their faces, and more than all the faces of the idol-worshipping nations, as it is written “And he will live to the east of all his brothers.”
You Shall Not Make for Yourself
427) “You shall not make for yourself an idol or any likeness.” Any form of a face is permitted to make, except for the face of a man because the face of a man governs everything.
428) Another interpretation: “You shall not make for yourself an idol or any likeness” is as is written, “Do not let your speech cause you to sin.” One should be so careful with words of Torah, and one should be so careful not to err in them and utter a word of Torah that he does not know, and which he did not receive from his teacher. Anyone who says words of Torah that he does not know or did not receive from his teacher, it is written about him, “You shall not make for yourself an idol or any likeness.” The Creator will avenge him in the next world. When his soul wishes to come into her place, she will be rejected outside and will be abolished from that place, which is bundled in the bundle of life of the rest of the souls.
429) It is written, “Why should God be angry with your voice?” “Your voice” is man’s soul. It is written about it, “For the Lord your God is a jealous God,” since He is jealous for His name in everything, whether He is jealous for His name because of the form of the face or because he lies in His name, or because of the Torah that he says, which he does not know or did not receive from his teacher.
430) The whole Torah is a holy name, for there is nothing in the Torah that is not included in the holy name. Hence, we must be careful not to err in His holy name and not lie with it. One who lies with the upper King is not admitted into the King’s palace and will be abolished from the next world.
431) It is written, “You shall not make for yourself an idol or any likeness.” It is also written, “Cut out for yourself two stone tablets like the first ones,” meaning do not make an image, that is, do not make for yourself another law, which you did not know and which your teacher did not tell you, “For I the Lord your God am a jealous God.” I am the one who will avenge you in the next world. When the soul wishes to come before Me, she will be so lied to, and she will be admitted into Hell.
432) “You shall not make for yourself an idol.” One must not lie in the name of the Creator, since the first knot by which Israel tied to the Creator was when they were circumcised. This is the first law, before all the others, for entering Abraham’s covenant. It is the connection of Divinity. One must not lie in this covenant, for one who lies in this covenant lies to the Creator. And what is a lie? It is that he will not let that covenant into other domains, as it is written, “And has married the daughter of a foreign God.”
433) From here is the verse, “They have betrayed the Lord, for they have borne foreign children,” for one who lies in this covenant lies to the Creator, since this covenant is gripped to the Creator, and it is written, “You shall not make for yourself an idol.”
You Shall Not Bow Down to Them
434) “And see among the captives a beautiful woman, and have a desire for her and would take her as a wife for yourself.” What is the reason that the Torah permitted, for it is written, “You shall not intermarry with them.” However, “You shall not intermarry” while she stands in their domain. But here, when she has been taken captive and has come into the domain of Israel, the Torah permitted.
435) There is not a fit woman among the idol-worshipping nations, as it should be. Why was this portion placed next to the portion of a stubborn and rebellious son? Indeed, one who marries this woman inherits from her a stubborn and rebellious son, for it is hard to remove the filth from her, especially if she was once married to an idol-worshipping man, for the Din clung to the Din and she was defiled. Then it is hard to remove the filth from her. This is what he said about the women of Midian, “Kill every woman who has laid with a man.”
436) Happy is that man who inherits this inheritance of the token of the holy covenant and keeps it, for with this holy inheritance, a man clings to the Creator. It is especially so if he is rewarded with the Mitzvot of the Torah, that the King reaches his hand toward him and he clings to the holy body, to ZA. This is why it is written about Israel, “And you that did cleave to the Lord your God.” It is also written, “You are the children of the Lord,” you are actual sons, as it is written, “My son, My firstborn, Israel,” and it is written, “Israel, in whom I will show My glory.”
You Shall Not Take
437) “And Elisha said unto her: ‘What shall I do for you? Tell me; what do you have in the house?” Elisha said to her, “Do you have anything on which the blessing of the Creator will be”? A person must not bless on an empty table because the blessing above does not stay over an empty place.
438) For this reason, one must set upon one’s table one bread or more to bless on. If he cannot set many, he should leave of the food that he has eaten so as to have what to bless on, and he will not be blessing on an empty table.
439) Since she said, “Your maidservant has nothing in the house except a jar of oil,” he said, “There is indeed a complete blessing in that,” as it is written, “A name is better than good oil,” since the holy name comes out of oil to bless and to light the holy candles. What is this oil? It is as it is written, “As the good oil over the head,” meaning the upper abundance. These are the mountains of pure persimmon, the abundance of upper Bina.
440) “A name is better than good oil.” How good is the upper name of the high and holy lights, when they all shine with the good oil? It is forbidden for a man to mention the name of the Creator in vain, for anyone who mentions the name of the Creator in vain, it is better for him not to be born.
441) The holy name should be mentioned only after a circumcision, since the holy name is not mentioned in the Torah, except after two words, as it is written, “In the beginning God created” [in Hebrew it is Beresheet Barah Elokim].
442) The holy name, HaVaYaH, is mentioned only with regard to a complete world, as it is written, “On the day that the Lord God made earth and heaven.” Hence, we must not mention the holy name in vain, as it is written, “You shall not take the name of the Lord your God in vain.”
443) A blessing is the holy name because from Him is there blessing throughout the world, and there is no blessing in an empty place and it does not stay over it, as it is written, “You shall not take the name of the Lord your God in vain.”
Remember the Sabbath Day, to Keep It Holy
444) It is written, “And God blessed the seventh day.” It is written of the manna, “Six days you shall gather it, but on the seventh day there will be none.” If there is no food on the seventh day, what is the blessing in it?
445) All the blessings above and below depend on the seventh day. Why was there no manna on the seventh day? It is because all the six upper days are blessed by that day, meaning HGT NHY, and each gives food below, each in its day, from that blessing that they are blessed on the seventh day.
446) For this reason, one who is in the degree of faith must set the table and set up a meal on the eve of Sabbath so that his table will be blessed on all of those six days. At that time, the blessing comes to bless all six days of the Sabbath, and there is no blessing on an empty table. Hence, the table must be set with bread and food on Sabbath night, to extend blessing for six days.
447) Even on the Sabbath day, a meal must be fixed, to extend blessing for six days. We must be delighted on the Sabbath day and eat three meals in it, so there will be satiation and delight in the world on that day.
448) The reason for the three meals is to extend blessings on these days of above, HGT NHY, which are blessed by that day, which is Divinity, the seventh quality. On that day, the head of ZA, meaning his GAR, is filled with dew, which is abundance that comes down from holy Atik, which is hidden to all. He gives to the field of holy apples, to Divinity, three times since the time of the beginning of the Sabbath, so that all will be blessed as one.
The seven days are seven Sefirot HGT NHYM. ZA includes six days, and Malchut is the seventh day. Hence, on the seventh day, the wholeness of Malchut and its construction appear PBP [face-to-face] with ZA, they rise and clothe upper AVI, and receive the abundance from Peh de AA, which is called “the hidden Atik.” But on weekdays, there is no wholeness to Malchut before the end of correction, and ZA is not in the complete Zivug with Malchut and lacks GAR. Hence, on the Sabbath day, when Malchut is completed and comes in a Zivug with ZA, ZA receives GAR through the Malchut, and the six days of ZA are blessed in GAR through her.
On Sabbath, HGT NHY de ZA receive GAR from Malchut through a Zivug with her. However, Malchut has nothing but what she receives from ZA. All the abundance comes to her from him, and even though the six days of ZA are blessed with GAR from her, it is only due to the Zivug with her.
449) Hence, one must delight these three times because on that depends the faith above, in holy Atik, in ZA, and in the field of holy apples, since ZA receives from Atik and gives to Malchut. One should delight in them and rejoice in them, and one who denies them of a meal shows a flaw above, and that man’s punishment is harsh.
450) For this reason, one must set one’s table three times from the time of the beginning of the Sabbath, so his table will not be empty and the blessing will be on it for the rest of the days of the Sabbath. And the faith above depends on and is seen by that thing.
451) One who completes three meals on Sabbath, a voice comes out and declares about him, “Then you will delight in the Lord, and I will make you ride on the high places of the earth, and I will feed you with the heritage of Jacob your father.” “Then you will delight in the Lord” is one meal opposite the holy Atik of all the holy ones. “And I will make you ride on the high places of the earth” is the second meal, opposite the field of holy apples, Malchut. “And I will feed you with the heritage of Jacob your father” is the wholeness that he is completed in ZA in the third meal.
452) Corresponding to them, he must complete his meals and he must delight himself in all the meals and rejoice in each of them because it is whole faith. For this reason, the Sabbath is more important than all the occasions and festivals, since everything is in it, which is not so in all the other occasions and festivals. “Because everything is in it” is mentioned three times, as it is written, “And on the seventh day God finished,” “And He rested on the seventh day,” “And God blessed the seventh day.”
453) When Rabbi Aba would sit in a Sabbath meal, he was glad at each and every one. He would say, “This is the holy meal of the holy Atik, who is hidden from all.” In another meal he would say, “This is a meal of the Creator, ZA,” and so on, on each and every meal. When he completed the meals he said, “The meals of faith have been completed.”
454) When Rabbi Shimon would come to the meal he would say this: “Set up the meal of the upper faith; set up the meal of the King.” Then he would sit and be happy. When he finished the third meal, he would be declared upon, “Then you will delight in the Lord, and I will make you ride on the high places of the earth, and I will feed you with the heritage of Jacob your father.”
455) How are these meals fixed? He told him, “Sabbath night.” It is written, “And I will make you ride on the high places of the earth.” At that night the queen is blessed, as well as the entire field of apples, Malchut. Also, a man’s table is blessed and a soul is added to the man. That night is the queen’s joy, and one should rejoice and eat the meal of the queen, Malchut.
456) On the second meal of Sabbath, it is written, “Then you will delight in the Lord.” “In the Lord” indeed, above ZA, since at that time, holy Atik appears and all the worlds rejoice. We make the wholeness and joy of Atik, and the meal is his.
457) On the third meal of Sabbath, it is written, “And I will feed you with the heritage of Jacob your father.” This is the meal of ZA, who is in wholeness, and all six days are blessed by that wholeness. One should be happy at one’s meal and complete those meals, which are the meals of the whole faith of Israel’s holy seed—the upper faith—for he is theirs, and not of idol-worshipping nations. This is why it is written, “Between Me and the children of Israel.”
458) On these meals, it is apparent that Israel are the children of the King, that they are from the King’s palace, that they are the children of the faith. And one who blemishes one meal from them shows a flaw above, and shows himself as not being one of the children of the upper King, that he is not one of the members of the King’s palace, that he is not from the holy seed of Israel. He is burdened with the load of three things: the judgment of Hell, the war of Gog and Magog, and the pangs of Messiah.
459) At all other occasions and festivals, one should be glad and delight the poor. If he is happy alone and does not give to the poor, his punishment is harsh, for he is happy alone and does not give joy to another. It is written about him, “And [I] will spread dung upon your faces, the dung of your feasts.”
If he is happy on Sabbath although he is not giving to another, he is not punished as on other occasions and festivals, for it is written, “The dung of your feasts,” and not “The dung of your Sabbaths.” It is also written, “My soul abhors your new moons and your occasions,” but it does not write, “Sabbath.”
460) This is why it is written, “Between Me and between the children of Israel.” And because all the faith is on Sabbath, a person is given another soul, a high soul, a soul that all the wholeness is in it, as in the next world. This is why Sabbath is called “the name of the Creator,” Malchut. The name, which is whole in every way on the Sabbath day.
461) It is certainly so. Woe unto a person who does not complete the joy of the holy King. And what is His joy? It is the three meals of faith, the meals in which Abraham, Isaac, and Jacob are included. All are joy upon joy, faith, Malchut, who is complete in every way.
462) On that day, the patriarchs, HGT, which become GAR, are crowned. And all the sons, NHY, nurse from them, unlike all the festivals and occasions. On the rest of the festivals and occasions, the patriarchs are crowned in Mochin de YESHSUT. But on Sabbath, the patriarchs are crowned in Mochin of upper AVI.
On that day, the wicked in Hell rest. On that day, all the Dinim [judgments] surrender and do not awaken in the world. On that day, the Torah, ZA, is crowned in whole crowns from upper AVI. On that day, joy and delight are heard in 250 worlds.
463) On all six days of the Sabbath, when the time for afternoon prayer arrives, a harsh Din governs and all the Dinim awaken. But on the Sabbath day, when the time for the afternoon prayer arrives, the will of wills is present and the holy Atik reveals his will, and all the Dinim surrender, and there is will and joy in all.
464) With this desire, Moses, the faithful holy prophet, parted from the world, to know that he did not part in Din. At that time, his soul came out in the will of holy Atik and was hidden in it. This is why it is written, “And no man knows his burial place.” As holy Atik is the most hidden of all that are hidden, and neither upper nor lower know him, here, too, this soul that was hidden in this will of holy Atik that appeared at the time of the afternoon prayer on Sabbath, it is written about it, “And no man knows his burial place,” and he is more hidden than all the hidden things in the world, and Din does not govern him. Happy is Moses.
465) On Sabbath, the Torah is crowned with him, crowned with all those Mitzvot, all those sentences and punishments in seventy branches of light that shine to every direction, since seven Sefirot are HGT NHYM, and each consists of ten, hence they are seventy. Who saw the branches that come out of each of the seventy branches? Five that stand within the trees are HGT NH in ZA, who is called “a tree.” He receives them from Bina, and all the Panim [face/faces] grip them. Who saw those gates that open to each of the directions in them, where each consists of ten, and they are fifty gates? They all shine and illuminate in that light that is emitted and which never stops.
466) A herald calls, “Arise, you holy high ones, arise you holy chosen people above and below, raise joy before your master, arise in complete joy, come in three joys of three fathers, three meals, come toward faith, who is the joy of joys. Happy are you, Israel, who are holy in this world and in the next world. This is your inheritance more than all the idol-worshipping nations. It is written about it, “Between Me and between the children of Israel.”
467) So it is indeed. This is why it is written, “Remember the Sabbath day, to keep it holy,” and it is written, “You will be holy, for I the Lord am holy,” and it is written, “And call the Sabbath a delight, the holy day of the Lord honorable.”
468) On Sabbath day, all the souls of the righteous are refined in delights of the holy Atik, the most hidden of all that are hidden, Keter. And one spirit, from the delight of the holy Atik, spreads throughout the worlds, rising and falling, and spreading to all the holy sons, to all the keepers of the Torah. They rest in complete rest and any fret is forgotten from all, all the Dinim and every hard work, as it is written, “In the day when the Lord gives you rest from your sadness and fret, and hard work.”
469) For this reason, Sabbath is equal to the Torah. Anyone who keeps the Sabbath, it is as though he kept the whole Torah. It is written, “Blessed is the man who does this, and the son of man who takes hold of it; who keeps from profaning the Sabbath, and keeps his hand from doing any evil.” This means that one who keeps Sabbath, it is as though he keeps the whole Torah.
470) It is written, “Thus says the Lord to the eunuchs who keep My Sabbaths, and choose what pleases Me, and hold fast My covenant. To them I will give in My house and within My walls a hand, better than sons and daughters.”
472) “Thus says the Lord to the eunuchs.” Eunuchs are the friends who engage in Torah and emasculate themselves all six days of the Sabbath and engage in Torah. On Sabbath night, they hurry themselves in their Zivug because they know the upper secret when the queen joins the King.
473) Those friends who know that secret aim their hearts to their Master’s faith and are blessed in their offspring on that night.
474) They are called “eunuchs,” indeed, since they wait until the Sabbath to find their Master’s will, as it is written, “And choose what pleases Me.” This is the queen’s Zivug. “And hold fast My covenant” is a Zivug. Simply “My covenant” is the upper Yesod that connects with the queen. Happy is he who is sanctified in this sanctity and knows this secret.
475) It is written, “Six days you shall labor and do all your work, and the seventh day is a Sabbath of the Lord your God.” “All your work” indicates that people’s actions are in those six days. This is why the friends mate only when people’s actions are not present, but only the actions of the Creator. On Sabbath, work is forbidden for a person. His work is the Zivug with the queen, Malchut, to produce holy souls to the world.
476) For this reason, on that night the friends sanctify in the sanctity of their Master, aim their hearts, and good sons come out, holy sons, who do not stray to the right or to the left, sons of the King and the queen. It is written about them, “You are the children of the Lord your God.” Indeed, “Of the Lord your God” because they are considered His sons, sons of the King and the queen.
477) But the view of the friends who know that secret cling to it. This is why they are called “Children of the Creator.” They are the ones by which the world exists, and when the world is sentenced to judgment, the Creator looks at those sons of His and has mercy over the world. It is written about that, “Entirely a seed of truth,” the holy, perfect ring, who are in the middle line and not to the right or to the left, as though surrounded by a ring. It is written about it, “Let truth be given to Jacob.” Jacob is the middle line, and hence certainly a seed of truth.
478) Woe to the people of the world whose ways are as beasts, who do not know and do not look. It is better for them if they were not born. Woe to the world when Rabbi Shimon departs it: who will be able to reveal secrets, who will know them, and who will look in the ways of Torah?
479) Rabbi Shimon said to them, “The world is only for friends who engage in Torah and know the secrets of the Torah. Indeed, the friends determined about the nations of the earth that spoil their ways and do not tell right from left that they are as beasts, that they should be subject to judgment even on Yom Kippur [Day of Atonement]. It is written about their sons, “For they are children of harlotry.”
480) It is written, “And I will give them in My house and within My walls a hand and a name better than sons and daughters; I will give him an everlasting name.” Should it not have said, “And I will give them”?
481) “And I will give them in My house.” “My house” is as it is written, “He is faithful in all My house.” Divinity is called “a house.” “Within My walls” is as is written, “On your walls, Jerusalem, I have appointed guards,” which is the exterior of Divinity. “A hand and a name,” so they will produce holy souls from that place, Divinity. That hand means part of the wholeness. “Good” [translated as “better”] means plenty of sons and daughters. “I will give him an everlasting name,” to the part of the wholeness called “hand.” “That shall not be cut off” for all generations. Another interpretation: “I will give him,” the one who knows the meaning of the thing—the eunuchs who will keep My Sabbaths—and he will aim what he must aim.
482) It is written, “You shall not kindle a fire in any of your dwellings on the Sabbath day,” since Din is not seen on that day, and one who lights a fire causes an awakening of Din. Hence, why does the fire of the altar, which is conducted also on the Sabbath, rise to the high one? Indeed, it is written, “In your dwellings,” and not “to the high one.” That fire which rises to the high one rises to subdue another Din. The fire of the altar consumes another fire, so it will not have dominance on weekdays.
483) For this reason, on that day the holy Atik appears more than on other days. And when the holy Atik appears, Din is not seen at all, and all the upper and lower are in complete joy and the Din does not govern.
484) “For in six days the Lord made the heavens and the earth.” The six days are HGT NHY, from which the heaven and earth were made, ZON. Those upper holy days are called “days,” meaning that the holy name, Malchut, earth, is included in them and they are included in it. Happy are Israel more than all the idol-worshipping nations. It is written about them, “And you that did cleave unto the Lord your God are alive every one of you this day.”
Honor Your Father
485) “And a river came out of Eden to water the garden.” This river is the flowing of the spring that always comes out and never stops. The whole of the Garden of Eden is watered by the river of that fountain. That river of the holy fountain is called “father” because it flows to nourish the garden.
On the part of their emanation, ZON are unfit to receive the upper light because Malchut de Tzimtzum Aleph [first restriction] governs them. To be fit for reception of the light, Bina raised this Malchut to her, and through this ascent became fit to receive the light. Because of this correction, the name HB in Bina has been changed to AVI, and ZON are considered their children, since they are established and care for the correction of ZON as a mother and father for the children.
Malchut’s first ascent to the place of Bina was in Rosh AA. Due to this ascent, Bina came out of Rosh AA, and this is why AA is called Resheet [beginning/Rosh], as it is written, “And a river came out of Eden.” Eden is Hochma de AA. The river, Bina, came out of the Rosh and became Guf de AA without a Rosh. This was in order to water the garden, to give light to the Malchut, for had it not been for that raising, Malchut would never be able to receive light.
Hochma de AA is called Eden. This is the fountain. Bina, who comes out of it, is called “flowing” and is called “a river.” This Bina is considered a father because she received the Malchut into her and was diminished by her into a Guf, to correct her. For this reason, HB in her is regarded as AVI, since she cares for the correction of the garden, Malchut. This is why she is considered a father.
486) Eden is considered a father because this Eden extends from a place called “naught,” Keter de AA, in which there is no attainment whatsoever. The beginning of the disclosure for the correction of Malchut in Bina was made in Rosh AA, who is called Eden. This is the reason why AA is called Resheet, and this is why he is called “father.” The place from which everything begins to extend is called “you” and is called “father,” as it is written, “For You are our Father.”
487) “Honor your father and your mother.” “Honor your father” is the Creator, ZA. “And your mother” is the Assembly of Israel, Malchut. “Your father,” Et [comes between “honor” and “your” in Hebrew], comes to include the upper Divinity, Nukva, who stands from Chazeh de ZA and above. Simply “Honor your father” and simply “Your mother,” since everything is counted. That is, they imply to both HB and ZON, for Et comes to include all that is above and below, both AVI and ZON.
488) The place from which everything is first extended is called “You.” The one who is hidden and in whom there is no beginning to the giving of the Mochin is called “He,” which is a word for hidden. We call the place from which the beginning of giving of Mochin comes, “You,” and it is called “father.”
489) Indeed, it is all one. “Honor your father” is the Creator, ZA. “And your mother” is the Assembly of Israel, Malchut. It is written, “You are the children of the Lord your God,” that place which is called “sons,” which are ZON. This is why he hid the matter, “Honor your father and your mother” to include everything, AVI above and below, to include in it the plenty that he brings to the life of the next world, and it includes the Creator.
490) Everything is included in the five commandments on the right. The other commandments, on the left, were engraved in those five commandments, five within five. How so? “I am the Lord your God” corresponds to “You shall not Kill.” Those two are included in one law, for one who kills diminishes the likeness and image of his Master, as it is written, “For in the image of God has He made the man.” It is also written, “And on the likeness of the throne, a likeness as the appearance of a man.”
491) It is written, “Whoever sheds man’s blood, by man his blood shall be shed.” One who sheds blood, it is as though he diminishes the likeness and image above. That is, he did not diminish that likeness of the lower one, but another likeness. In the upper man, that flaw comes from the blood that he shed, since it is written, “For in the image of God has He made the man.” This is why they are interdependent, “I am the Lord your God” depends on “You shall not kill.”
492) “You shall have no other gods” corresponds to “You shall not commit adultery.” The adulterer lies in the name of the Creator, which is inscribed in man. Several sins and sentences and punishments depend on that: One who lies in that, lies in the king, as it is written, “They have betrayed the Lord, for they have borne foreign children.” It is also written, “You shall not bow to them or serve them.” They are interdependent: “You shall have no” depends on “You shall not commit adultery.”
493) You shall not take the name of the Lord” corresponds to “You shall not steal.” It is written, “He who shares with a thief hates his own soul; he hears the oath but tells nothing.” Indeed, one depends on the other because it happens to the thief that he swears falsely; one who does this, does that.
494) Remember the Sabbath day” corresponds to “You shall not bear false witness against your neighbor.” Sabbath is called “testimony.” One must testify about what is written, “For in six days the Lord made,” and Sabbath includes everything. It is written, “Let truth be given to Jacob.” It is as written, “And the sons of Israel shall keep the Sabbath.” One who bears false witness lies on Sabbath, which is a true testimony, and one who lies on Sabbath lies in the whole of the Torah. For this reason, “Remember” depends on “You shall not bear.”
495) “Honor your father” corresponds to “You shall not covet your neighbor’s wife.” “Honor your father” means actually your father, for one who covets a wife and bears a son, that son honors another, who is not his father. It is written, “You shall not covet you neighbors house, his field,” and here it writes in regard to “Honor your father,” “On the land which the Lord your God gives you.” This means that the one who gives to you will be yours, and you will not covet another. Indeed, “Honor your father” depends on “Do not covet.”
496) The five other commandments are included in those first five commandments on the right. This is why it is written, “On His right was a fiery law,” for everything was made right. This is why the Torah was given in five voices. All ten commandments were five within five, and five books of Moses corresponding to them.
497) All the Mitzvot [commandments] of the Torah, the sentences, and the punishments were engraved in these ten commandments: purity and Tuma’a [impurity], branches and root, trees and plantings, heaven and earth, seas and deeps, since the Torah is the name of the Creator. As the name of the Creator was engraved in the ten commandments, the Torah was engraved in the ten commandments. The ten commandments are the name of the Creator, and the whole Torah is one name, literally the holy name of the Creator.
498) Happy is one who has been rewarded with her, for one who has been rewarded with the Torah, has been rewarded with His holy name. He has been rewarded with the actual Creator, for “He is One and His name One.”
You Shall Not Make with Me
499) “Ye shall not make with Me gods of silver, or gods of gold,” since it is written, “Mine is the silver and Mine is the gold.” And although Mine is the silver and Mine is the gold, “You shall not make with Me,” meaning of Me.
500) It is written, “There is none like You, O Lord; You are great, and great is Your name in might.” “You are great,” meaning “Mine is the silver,” Hesed, right line. “And great is Your name in might [Gevura],” meaning “And Mine is the gold,” left line. These two colors are invisible and are not praised except when they are carved in one place, in Israel, middle line, Tifferet, which decides and sustains both lines. Here the colors appear so as to be praised, as it is written, “Israel, in whom I will be glorified.”
501) “I will rejoice greatly in the Lord, my soul will exult in my God, for He has clothed me with garments of salvation, He has wrapped me with a robe of righteousness.” Happy are Israel more than idol-worshipping nations because their joy and delight are in the Creator, as it is written, “I will rejoice greatly in the Lord.” Since he said, “In the Lord,” why is it written, “In my God”? However, if He comes to Israel with Rachamim [mercy], “I will rejoice greatly in the Lord,” which is Rachamim. If in Din [judgment], “My soul will exult in my God,” which is Din.
502) Israel rejoice with both Hesed and Din because they were carved in Him, in the Creator, as it is written, “For He has clothed me with garments of salvation,” which are colors of HG, which were carved to look in Him and to draw Hochma, as it is written, “They looked, but there was none to save to the Lord.” Thus, salvation is looking. He who wishes to look at Me will look at My colors, which are HG, since it is written, “He has wrapped me with a robe of righteousness.” Malchut is called Tzedakah [righteousness/almsgiving], and the colors are engraved in her, meaning that Hochma extends only from Malchut. “As a bridegroom puts on a diadem” is the color Hesed, and “As a bride adorns herself with her jewels” is the color Gevura. When the colors join in the middle line they are visible and all wish to see and to look at Him.
503) “I will rejoice greatly in the Lord, my soul will exult in my God.” There are two joys here: In the Lord is in Rachamim, and “My soul will exult in my God” is in Din. They are glad in all, in both Rachamim and Din, joy over joy. And the joy of Zion: the Creator is destined to delight Israel with more joy than all, as it is written, “And the ransomed of the Lord will return and come with joyful shouting to Zion, with everlasting joy upon their heads. They will find gladness and joy.” “And the ransomed of the Lord” is one, “Will return and come with joyful shouting to Zion” is two, “With everlasting joy upon their heads” is three, and “They will find gladness and joy” is four. These correspond to the four times that Israel scattered among the nations. Then it is written, “And you shall say on that day, ‘Thank the Lord, call out His name.’”
I Am the Lord Your God
504) “And God spoke all these things, saying.” “All these things”: this rule is the rule of everything—the rule of above and of below; everything is included in the Ten Commandments.
505) “I am the Lord your God.” “I” is the upper world, the Nukva from Chazeh de ZA and above, the holy name Yod-Hey-Vav, which are the three lines HGT that the Nukva receives from ZA. “I” is Malchut that appeared and was then concealed. She appeared in the throne, Bina, to which Malchut became a fourth leg. At that time, the moon, Malchut, stands in wholeness with ZA as one. Their level is equal and both use the same Keter. Then the moon is concealed, when the sun, ZA, governs, and she shines from him. At that time, she has no merit of her own except for the merit of the light that ZA shines upon her. It follows that her own essence is hidden, a state which occurred after the moon was diminished.
506) “I” is Malchut when she is in completion of the wholeness of the bottom throne after she has been diminished and descended from above, from the Chazeh to below the Chazeh and was established there in the bottom throne, and the holy animals from Chazeh and above departed her. She is established in her corrections, and when she is of comely appearance and her husband, ZA, comes to her, she is called “I.”
507) “I” includes everything together. It includes together 22 letters and 32 paths of Hochma in all the letters, which are 22, and in the paths of the Torah, which are 32, which come out of the upper one, from Hochma. The secrets of the upper ones and lower ones depend on this “I.” “I” is about giving a good reward to the righteous who are awaiting Him and keep the Mitzvot of the Torah. In “I,” they have confidence as it should be for the next world, as it is written, “I am Pharaoh,” who said so to give Joseph confidence that his words would be kept.
508) “I am the Lord your God, you shall have no other gods.” “I,” and “You shall have no” are “remember” and “keep.” “I” is “remember” and “You shall have no” is “keep.” “I” is hidden and concealed in all those degrees of the upper world, which are Yod-Hey-Vav, in one rule. And since it was said, “I,” everything joined together in one, meaning that “I” is the essence of the joining of all the degrees together.
509) “I” is the two thrones: the upper throne, Bina, where Malchut serves as a fourth leg, and the bottom throne, Malchut, after she has been diminished. Ani of Anochi [Anochi means “I” in Hebrew] implies to the bottom throne, and Chaf of Anochi implies to the upper throne.
510) “I” indicates that the Temple, Malchut, has been purified and no stranger approaches it, and only the Temple shines. At that time, the evil inclination was annulled from the world and the Creator Himself rose by Himself. Then it is written, “I am the Lord your God.” This is whole in the holy name. The Aleph of Anochi indicates the unification of the holy name in its degrees to become one, for it is the Vav of HaVaYaH. Nun of Anochi is to fear the Creator and to know that there is a judgment and there is a judge, and there is good reward for the righteous and a punishment to the wicked, for He is the bottom Hey of HaVaYaH.
511) The Chaf of Anochi is to sanctify the holy name each day, to be sanctified in the holy degrees, and to pray a prayer to Him at all times, to properly raise the upper Keter, the upper throne, Bina, over the upper animals, which are HG TM from Chazeh de ZA and above, the four legs of the throne, where Malchut is a fourth animal and a fourth leg. This is so because Chaf is the first Hey of the name HaVaYaH, Bina, since with regard to Malchut being a fourth leg to the upper throne, Bina, she is regarded as Bina and as the first Hey of HaVaYaH.
512) The Yod of Anochi is to engage in Torah night and day, to circumcise after eight days, to sanctify the firstborn, to wear Tefillin, Tzitzit, and Mezuzah, and to dedicate oneself to the Creator and to cleave unto Him. These are the twelve upper Mitzvot implied in the Anochi, which include 236 other Mitzvot, which are in the Anochi. Together, they are 248 positive Mitzvot [commandments to do something], which are the rule of “remember.”
“Remember” consists of all 248 positive Mitzvot, and “Keep” consists of the 365 negative Mitzvot [commandments to avoid actions]. This letter Yod is not replaced in another place like Aleph, Nun, Chaf of Anochi, who are replaced with Hey, Vav, Hey de HaVaYaH, since she is the Yod, the upper secret, the whole of the Torah, the bottom Hochma that unites with Yod de HaVaYaH, upper Hochma. Hence, this is not a change of place.
Also, there are twelve Mitzvot in these twelve qualities of Rachamim that hang down from them, and one governs all of them, which is the actual Malchut. Called Anochi. And they are thirteen, corresponding to the thirteen qualities of Rachamim.
513) “You shall have no” is a kept secret that includes the 365 negative Mitzvot in the Torah. The Lamed of “Shall not have” is to not give honor and greatness to other gods. Lamed is a tower that flies and rises in the air, Hochma that appears through the exit of Yod from Avir [air], living Ohr [light]. By that, Bina returns to being Hochma, so his heart will not stray to build a tower for other gods, as there is one who builds a tower in the generation of Babylon. The Lamed is so he will not look at the form of idol worship, not think about it, not bow before it, and will not subdue himself to other gods.
514) The Aleph of “You shall have no” is so he will not exchange the unification with his Master for other gods. The Aleph is so he will not think that there is another god besides Him. Aleph is so he will not stray after sorcery and soothsayers in a human form or in some other form. Aleph is so he will not consult with the dead or perform witchcraft. Aleph is so he will not swear with his mouth in the name of other gods. Thus far are the twelve other Mitzvot, which are the Mitzvot included in “keep.” 353 other Mitzvot depend on those Mitzvot of “keep” and are included in those twelve, and together they are 365. This is the meaning of “I” and “You shall have no.”
515) “I” is the rule of above and of below, the rule of the upper ones and lower ones, the rule of the holy animals included in it. Everything is in the “I.” “You shall have no” is below, the twelve lower animals that are in Malchut.
516) “You shall not make for yourself an idol, or any likeness.” Pesel [idol] means Pesolet [waste] from the high place, from a holy place, from the left side of Kedusha [holiness]. Waste of Kedusha is other gods, as it is written, “And I looked, and, behold, a stormy wind came out of the north, a great cloud, and a blazing fire.” The north is the left of Kedusha. “Or any likeness” is as it is written, “And a blazing fire.” It is also written, “For I the Lord your God am a jealous God.” “I the Lord your God” is in order to evoke the heart upwards, and to not descend or draw near the gate of the house of the Sitra Achra. “A jealous God,” since there is envy in this place.
517) “Under three was the earth vexed”: “You shall not make you” is one, “An idol” is two, and “Or any likeness” is three.
518) “Visiting the iniquity of the fathers on the children, on the third and the fourth.” Thus, why does it say, “Sons shall not be put to death for fathers”? However, it is one soul which He has planted once, twice, thrice, and four times. In other words, it has reincarnated and came in four bodies. He visits for the first iniquities in the fourth incarnation because a father and son and third and fourth, these four incarnations are one soul, when he is not corrected and was not concerned with being corrected. This is why he was punished for the first incarnations. And vice versa—when he is properly corrected through the incarnations and persists, it is written about him, “Showing mercy [Hesed].”
You Shall Not Take the Name of the Lord In Vain
519) When the Creator planted the world, He sank a bundle in the deep, a splinter of stone, engraved with the holy name. He sank it in the deep, and when the waters wish to rise to sink the world, they see the holy name engraved on that bundle and return, sink, and turn back. To this day, this name is found in the deep.
520) When people swear truthfully, in true keeping, the bundle rises, receives the oath, and returns and stays over the deep, and the world persists. Thus, true oaths sustain the world.
521) When people swear in vain, the bundle rises to receive the oath. When it sees it is a lie, the bundle that would rise retreats, the waters go and sail, and the letters of the bundle disperse within the deep and scatter. Then the waters wish to rise and cover the world, and bring it back to how it was when it was water.
522) Finally, the Creator summons Yazriel, the appointee over seventy keys in the holy name, who enters the bundle and engraves the letters in it as before. Then the world exists and the waters return to their place. It is written about it, “You shall not take the name of the Lord your God in vain.”
523) The twelfth commandment is to swear in His name in truth. He who swears includes himself in these seven upper degrees in which the name of the Creator, Malchut, is included. Thus, there are six degrees HGT NHY in which a person who swears in truth by a court includes himself, and he himself is the seventh, corresponding to Malchut, to keep the holy name, Malchut, in its place. This is why it is written, “And swear by His name.” And one who swears in vain and falsely causes that place, Malchut, not to exist in its place.
524) An oath to keep the commandment of his Master is a true oath. When the evil inclination slanders a person and seduces him to break his Master’s commandment, it is an oath in which his Master is praised. A person should swear by his Master on it, and it is His praise and the Creator is praised in it. Such was Boaz, as it is written, “As the Lord lives. Lie down until morning,” since the evil inclination was slandering him and he swore on it.
525) A vow is above. It is the life of the King, the Mochin of Malchut, which are in Bina, 248 organs and 12 ties, four Sefirot HG TM, each of which comprises three lines, as the number [in Gematria] of Neder [vow], since 248 and 12 are NeDeR (254). This is why it is more serious than an oath. It is called “the life of the King” because it gives life to all 248 organs. These lives descend from above, from Ein Sof, down to that source of life, Bina, and from that source they come down to Malchut, to all those 248 organs.
526) The oath is to keep the degree below, the holy name, Malchut. This is called “the king himself,” when the upper spirit in his body comes to reside within him and to dwell in him as a spirit that dwells inside the body. That is, the Mochin have already clothed in the Kli of Malchut, the Guf [body], which is hidden above in Bina and appears only in Malchut.
For this reason, one who swears in truth keeps that place. And when that place is kept, he keeps the whole world. There is a vow over everything, over what is commanded and over what is permitted. But this is not so with an oath, which does not apply to a Mitzva [commandment].
Remember the Sabbath Day to Keep It Holy
527) “Remember the Sabbath day to keep it holy.” This is the holy covenant, Yesod. And because all the origins of the organs of the body are in that covenant and it contains everything, similarly, the Sabbath is the whole of the Torah, and all the secrets of Torah depend on it. Thus, the keeping of the Sabbath is as the keeping of the whole of the Torah, and one who keeps the Sabbath, it is as though he kept the whole of the Torah.
528) Remembering the Sabbath is as written, “Remember the Sabbath day to keep it holy.” In all the places, the Sabbath is a day of remembering the everlasting rest. It is also the whole of the Torah, and one who keeps the Sabbath, it is as though he kept the whole of the Torah. The memory of the Sabbath is to sanctify it in all kinds of sanctities. He who remembers the King must bless Him. He who remembers the Sabbath must sanctify it.
529) Remember is for a male, ZA, and keep is for the Nukva, Malchut. The Sabbath day is the whole faith, which hangs down from the upper Rosh [head], Keter, through the end of all the degrees. The Sabbath is everything.
530) There are three degrees, and they are all called “Sabbath.” The upper Sabbath is Bina, the Sabbath of the day is ZA, and the Sabbath of the night is Malchut. But they are all one and everything is called “Sabbath.” When each rules, he takes his friends and invites them to govern with him in his governance. And when that comes to the world, they all come and consult with him.
531) When the Sabbath of the night arrives, it invites the Sabbath of the day with it, inviting it to its palace and hides with it. When that comes, the upper Sabbath is drawn on it, as well, and all are hidden in the palace of the Sabbath of the night. For this reason, the night meal is as important as during the day.
532) When the Sabbath of the day arrives, ZA, it invites the two others with it, the upper degree and the lower degree, the one that shines and the one that shines from him, Bina and Malchut. All as one are called “Sabbath,” and govern on the Sabbath day, and those three degrees are the whole of the Torah, the written Torah, Prophets, and Hagiographa. One who keeps the Sabbath keeps the entire Torah.
533) There are two gemstones and one Masach between them, standing between each other. The upper gemstone is colorless, it is not openly visible.
534) When this upper gemstone begins to become revealed, seven engraved letters illuminate, protrude, glitter, and break fissures and palaces. Each and everyone of them shines, and those seven letters are two names, engraved in that gemstone. On the Sabbath day, they glitter and shine and open doors and come out and govern. They are EKYEH Yod-Hey-Vav. The letters glitter, and in their glittering, they enter one another and shine in one another.
Explanation: Malchut is called “a gemstone” because it clings to NHY de ZA, which are called “legs.” Because of Malchut’s ascent to Bina, Bina, too, is called “a gemstone,” and it is an upper gemstone. Because of Malchut’s ascent to Bina, Bina was diminished into VAK without a Rosh, Hassadim without Hochma. However, this is possible in ZAT, HGT NHY de Bina, which need Hochma, and when they do not have it they are flawed. But GAR de Bina, which are always in light of Hassadim and never receive Hochma, are not diminished at all because of Malchut’s ascent to Bina.
The upper gemstone is Bina and it is colorless. GAR de Bina are always in light of Hassadim, and the light of Hassadim is colorless, meaning that there is no grip to the Dinim in them. Also, it is not openly apparent, meaning that there is no Hochma there, which is called “an appearance.” However, it is because of a flaw, since there is no flaw in GAR de Bina, but the disclosure of Hochma is never applied there.
But in ZAT de Bina, HGT NHYM, there is color and there is appearance, and all the disclosures extend from it. In the beginning, they are in VAK without a Rosh, due to the ascent of Malchut in them. This is why it was said that seven carved letters illuminate, ZAT, HGT NHYM, protruding in Hassadim and glittering reflected light.
Also, through Malchut’s ascent, the degree divided into two, where HGT and a third of Tifferet up to the Chazeh remained in the degree of Bina, and Malchut joined them because of the ascent, and NHY fell from the degree of Bina and descended to the degree below it, to ZA.
The seven letters EKYEH Yod-Hey-Vav are the two names engraved in the gemstone. While HGT through the Chazeh are at the degree of Bina, they are called EKYEH, like Bina. But NHY that fell from the degree of Bina to ZA are not called EKYEH but Yod-Hey-Vav, like ZA.
Aleph of EKYEH is Hesed, Hey of EKYEH is Gevura, Yod of EKYEH is Tifferet through the Chazeh, and Hey of EKYEH is Malchut that rose to the place of Chazeh. They remained in the degree of Bina, who is called EKYEH.
Yod-Hey-Vav are NHY that fell from the degree of Bina. Yod of Yod-Hey-Vav is Yesod, Hey of Yod-Hey-Vav is Hod, and Vav of Yod-Hey-Vav is Netzah.
At the time of Gadlut, on the Sabbath day, Malchut descends from the place of Bina to her place, and the two halves of the degree, EKYEH Yod-Hey-Vav, reunite. Why did Malchut rise to the place of Chazeh, where there is the upper third of Tifferet, if she should have risen to the place of Bina? Indeed, in ZAT, HGT are regarded as KHB in the Rosh. Thus, Tifferet is Bina, and this is why she rose to Tifferet.
535) When they enter one another, they illuminate from one another in two colors: one is the color white, right, and one is the color red, left. They do not actually become one degree. Rather, they become right and left, where EKYEH becomes the right, and Yod-Hey-Vav becomes the left.
Also, they mate with one another and two other names are made of those two colors until the letters come up to seven names, where each of the seven letters EKYEH Yod-Vav-Hey becomes a name.
536) How are the letters for the seven names made? Aleph of EKYEH comes out and glitters, and enters the letter Vav of Yod-Vav-Hey. They illuminate in two colors—white and red—and they are two names, HaVaYaH El [God], and they illuminate together. The Hey of EKYEH comes out and glitters and enters the letter Hey of Yod-Vav-Hey, and they both illuminate in two colors, white and red. Of those two names, one is called HaVaYaH, punctuated as Elokim, where the Yod is with Hataf Segol, the Hey is with Holam, the Vav with Hirik, and one is called Elokim, and they illuminate together.
The Yod of EKYEH enters the Yod of Yod-Hey-Vav and they glitter together and enter one another. They both illuminate, they are decorated and carved as one, and they straighten the head, meaning obtain GAR, and illuminate and glitter. Eleven branches rise from the right and from the left, and together they are 22 branches, 22 letters.
537) Those two illuminating letters, which are Yod of EKYEH and Yod of Yod-Vav-Hey, when they embrace each other they are HaVaYaH HaVaYaH, MATZPATZ MATZPATZ, the thirteen qualities of Rachamim. When those two letters enter one another and embrace one another, they raise their heads, meaning obtain GAR, and illuminate and glitter over everything in those eleven branches, meaning eleven from the right and eleven from the left, which are the 22 letters of the Torah, for the whole of the Torah and the Hochma [wisdom] appears through 22 letters.
There are two names HaVaYaH prior to the thirteen qualities of Rachamim. HaVaYaH in Aleph-Tav Bet-Shin is MATZPATZ, and the thirteen qualities of Rachamim are in Dikna de AA. The two corners of the Rosh [head] that precede the Dikna are the two names MATZPATZ, and the meaning of those two names is that the empty Kelim that remained in Rosh AA after the departure of the lights de GAR de GAR could not remain in Rosh AA due to their Aviut [thickness], and departed Rosh AA and hung outside on the skin of Rosh de AA. These are the ones called Se’arot [hair] de AA.
After they came out, they divided into two halves of degrees. KH remained on Rosh AA, and Bina and TM came out of the degree of Rosh and became Se’arot Dikna. In Gadlut, Malchut at the Sium [end] of the Se’arot of the Rosh descends to the Sium of Se’arot Dikna, and Se’arot Dikna rise back to Se’arot Rosh, becoming a single degree. The Sium of the Se’arot Rosh, which is purified of any Din due to the descent of Malchut from there, is called MATZPATZ. This is the right hand side MATZPATZ at the Sium of the Se’arot Rosh, which is called “a corner.” That right Sium that was purified became the Rosh of Se’arot Dikna, and it is the left MATZPATZ.
This is the meaning of the two letters Yod, of EKYEH and of Yod-Hey-Vav, connecting in two names MATZPATZ MATZPATZ, since Yod of EKYEH is the upper third of Tifferet up to the Chazeh, where Malchut rose during the Katnut: Yod that enters the light and becomes Avir, Ruach, without GAR. On Sabbath, when Malchut descended from the place of Chazeh and Tifferet was purified from any Din, Tifferet is now called MATZPATZ. This is the right MATZPATZ. It follows that the Yod of EKYEH is MATZPATZ, and when this Yod illuminates in the Yod of Yod-Hey-Vav and becomes its Rosh, the Yod of Yod-Hey-Vav is also called MATZPATZ, but a left hand side MATZPATZ.
538) The letter Hey of EKYEH that remained in the place of Chazeh rises in one name to bond with them, and this is ADNI. She descended from there to the bottom gemstone, and all those names protrude and glitter and come out and govern on Sabbath. When they govern, the upper gemstone, GAR de Bina, protrudes and glitters. Because of its glittering, no color is seen in it because it illuminates only in Hassadim, and the light of Hassadim has no Guf [body] to it.
539) When the gemstone comes out, she mates and bestows in the names EKYEH and Yod-Hey-Vav, which are her ZAT, since although there is no color in her because she does not receive Hochma, still the whole abundance of Hochma in her ZAT is received by her. Then one name of them, ADNI, the Malchut in the place of the Chazeh de ZAT, the seventh, is crowned and enters the bottom gemstone, Malchut, and sits in its place, in the name Yod-Hey, HB. After Malchut descended from the place of the Chazeh, the GAR appears, which are Yod-Hey, and the upper gem sits in the name Yod-Hey and crowns in this glittering, which glitters in that name.
540) After the upper gemstone mated and bestowed in the names EKYEH Yod-Hey-Vav, seventy branches come out of them, ZA, to each side, and all join together, becoming a Merkava [chariot/assembly] and a throne to the upper gemstone. Then the King, Hochma, governs in His crowns in the throne on that day and all rejoice. When all rejoice, the King sits on the throne and the throne rises in seventy branches, since seventy branches are ZA, meaning that his HG TM became four legs to the throne.
541) Those two letters Yod in the two places EKYEH Yod-Hey-Vav, which rise and fall, illuminate and crown 22 letters, who are the whole of the Torah, and these two letters Yod mate in the first two letters of the 22 letters that are arranged in the order Tav-Shin-Reish-Kof [TASHRAK], which are Tav, Shin. They rise in their illumination to one in six tribes, and to one in six other tribes, and these are the twelve tribes of the upper Israel: Ysrael Saba. They are four degrees HG TM, where each consists of three lines, HGT, which are twelve.
542) Two letters Yod of EKYEH Yod-Hey-Vav rise and fall and mate in two letters at the end of the 22 letters that are arranged in the order TASHRAK. These are Bet, Aleph, which rise in their illumination, one in five degrees and one in five degrees, corresponding to ten utterances. These ten utterances include 22 letters, since 12 tribes came out in two letters Tav Shin with ten utterances of two letters at the end—Bet, Aleph—thus they are 22 letters, which are the whole of the Torah, ZA, who is called Torah. He is built out of these 22 letters and inherits the upper gemstone in the throne of AB, and the 22 letters illuminate.
543) When the upper gemstone sits on the throne of AB and the 22 letters illuminate, the bottom gemstone is in the dark, looking in the illumination of 22 letters by the power of the strength of those 22 letters written in her, which are called ADNI. Then that light rises and shines, and receives all those 22 upper letters, and the bottom gemstone sucks them into her, illuminating illumination that glitters to 72 sides, which is the illumination of Hochma that appears in three lines.
544) When the bottom gemstone glitters and sucks these letters into her, the upper gemstone is drawn with them and the bottom gemstone, Malchut, clings to the upper gemstone, Bina, who clothes her, and all becomes one. This is the “Lord God,” said on the Sabbath day.
545) When the 22 letters glitter to the right and to the left, it is the Masach between the upper gemstone and the bottom gemstone, and then the name Mem-Bet, and the name AB of the upper Merkava are made. The name Mem-Bet and the name AB are called Sabbath, and this is the Sabbath.
22 letters that illuminate in the upper Mazla are her Daat, the middle line. The illumination of the middle line does not lean to the right or to the left, but in the upper Mazla, the letters glitter to the right and to the left, and not in the middle, since the middle line does not reveal the illumination of Hochma together with Hassadim there, since the upper gemstone is GAR de Bina, from which the Yod never departs the Avir. For this reason, there is no unification in the middle line, Daat, and it divides into right and left, as well.
Also, this is the name of the 42 letters, but in ZAT de Bina and in ZA, the middle line shines in the middle, where the light of Hassadim and the light of Hochma shine in it together and it does not lean to the right or to the left, and it is the name of the 72 letters. This is the whole difference between the upper gemstone, the name Mem-Bet, and the bottom gemstone, which receives from the name AB.
The Masach remained in the upper gemstone—the Yod that entered the Ohr [light] and became Avir [air]. Hence, the middle line does not shine there in illumination of Hochma, and the right and left are not united in it. But the bottom gemstone receives from the middle line, which illuminates in Hochma and Hassadim together and does not lean to the right or to the left, and the Yod comes out of the Avir and becomes Ohr again. This is the illumination of the name AB.
This illumination of the upper gemstone became the name Mem-Bet, and we must not err that there is no illumination of Hochma in the upper gemstone, illumination of AB. Rather, it does not appear there, since the name Mem-Bet governs there. On Sabbath, the two names, Mem-Bet and AB illuminate because on Sabbath, ZON, in which AB illuminate, rise and clothe upper AVI, which are GAR de Bina, in which the name Mem-Bet illuminates. On the rest of the good days, only AB illuminates.
546) “Remember” is a male, ZA, who receives all the organs, all the Mochin of the upper world, Bina. “The Sabbath day” includes the Sabbath night, Malchut, and this is Et [the], Malchut. “To keep it holy” means that it needs Kedusha [holiness] from the holy people and to properly crown in them.
547) “Remember” is a place that has no forgetfulness. Forgetfulness does not exist in it because there is no forgetfulness in the place of the upper covenant, Yesod, much less above in ZA. Below, in Malchut, there is forgetfulness. It is a place that must be mentioned and there are appointees there, who mention a person’s merits and iniquities.
548) There is no forgetfulness before the holy throne, Bina. “Remember,” ZA, is before the throne, since ZA stands before the Bina and receives from her. It is said about him, “There is no forgetfulness before Your throne.” It is even more so above ZA: there is no forgetfulness because everything is male and the holy name Yod-Hey-Vav is engraved there. And below, in Malchut, he must be sanctified. He is sanctified in “Remember,” in ZA, from whom she receives all the sanctities and all the blessings. When the Sabbath night, Malchut, is crowned over the holy people as it should be, in prayers and litanies and in an order of joy.
549) Do not say that “Remember,” ZA, does not need to be sanctified by Israel, since all the blessings and sanctities of the world come out of it. ZA must be sanctified on the Sabbath day, and Malchut must be sanctified on the Sabbath night, and afterwards Israel receive all the sanctities and sanctify in the Kedusha of the Creator.
Honor Your Father and Your Mother
550) “Honor your father and your mother.” Honor them with all kinds of honors, delight them with good deeds, as it is written, “The father of the righteous will greatly rejoice.” This is honoring one’s father and mother.
551) Honor the Creator, who is called “your father,” and Malchut, who is called “your mother,” with a clean garment, which is the wings of Mitzva, meaning a handsome Talit [praying shawl]. A Talit with a Tzitzit [fringe] is called “an instrument of Mitzva.” It is written, “Honor the Lord from your wealth.” This is Torah and Mitzvot, as it is written, “Length of days on her right, wealth and honor on her left.” A man is not poor unless he is of poor Torah and Mitzvot, for man’s wealth is Torah and Mitzvot.
552) For this reason, “Honor the Lord from your wealth” and do not engage in Torah to grow in it. We learn that you should not make them a crown by which to grow, and do not say, “I will read so that my teacher will call me.” Rather, as it is written, “O magnify the Lord with me,” “Honor the Lord from your wealth,” as a son must honor his father and mother.
553) This is so because he includes two drops, of which is man’s body. The drop of his father becomes the white in the eyes, the bones, and the organs. The drop of his mother becomes the black in the eye, the hair, the skin, and the flesh. And he is raised in Torah and good deeds.
554) A man must teach his son Torah, as it is written, “You shall teach them diligently to your sons.” If he does not teach his son Torah and Mitzvot, it is as though he built him an idol. This is why it is written, “You shall not make for yourself an idol.” He will become a stubborn and rebellious son, despise his father and mother, and will steal several blessings from him. Because he is ignorant, he is suspected of everything, even bloodshed, incest, and idol-worship, since one who is ignorant, goes to a place where he is not known, and does not know how to bless, is suspected of worshipping idols.
555) “Honor the Lord from your wealth,” from your money, from your wealth, from your grace, with the joy of a tune, for this is the joy of the heart. Like the tune throughout the world, which rejoices the heart, upright deeds of the son delight the hearts of his father and mother. “From your wealth” means from your money to all that is needed.
556) As one honors the Creator, one must honor his father and mother because they are in partnership with the Creator with regard to him. This is because there are three partners in a person: the Creator, his father, and his mother. His father and mother give him the body, and the Creator, the soul. As one should fear the Creator, one should fear his father and mother, and he should honor them with all kinds of honors.
557) “That your days may be prolonged,” since there are days above, HGT NHYM, upon which man’s life in this world depend. These are the days of man in the world above: they all stand before the Creator and in them is man’s life known.
558) “In the land which the Lord your God gives you” is a promise to enjoy in the illuminating mirror. This is “In the land,” a mirror that illuminates in those upper days, HGT NHYM de ZA, which illuminate out of the fountain of everything, Bina.
559) What is the difference between those two Mitzvot of the Torah, for in both of them, it is written, “That your days may be prolonged,” in this one and in the sending off from the nest? Those two Mitzvot are all hanging above: AVI are “remember” and “keep” as one, meaning ZA and Malchut. This is why it is written, “That your days may be prolonged.” In the sending off from the nest, it is written, “You shall certainly send off the mother, but the young you may take for yourself.” The mother is the upper world, Bina, who is called “a mother.” It means that no permission was given to look at her, and she must be sent off from asking a question and looking at her.
560) “But the young you may take for yourself,” who are ZA and Malchut. It is written, “Indeed, ask now concerning the former days which were before you, since the day that God created man on the earth, and from the end of the heavens to the end of the heavens.” ZA is called “heavens,” and there is a question and looking in him. But above the end of the heavens, from ZA, you shall certainly send off of your thought to ask.
561) This is what “In order that it may be well with you and that you may prolong your days” is written about. “In order that it may be well with you” is a place that does good to all, the hidden and concealed world, Bina. “That you may prolong your days” by yourself because it is in one’s domain to cling to the sons, ZA and Malchut, in which there is the prolonging of days.
562) If an act of Mitzva comes by his way and he aims in it, he is righteous. And even if he does not aim in it he is righteous because he keeps his Masters Mitzvot, for Mitzvot do not require intention. However, one who does not know and understand the reason is not as important as one who does His will Lishma [for Her name] and aims in it with the desire to look at the glory of his Master, since the matter of Lishma depends on the will. And with the act below, which he performs Lishma, the deed above rises, meaning Malchut, who is called “a deed,” and becomes properly corrected.
563) As with the act of the body, the act of the soul is corrected by this will, since the Creator desires man’s heart and will. And yet, if there is no desire of the heart there, which is the essence of everything, David prayed about it and said, “And confirm for us the work of our hands; yes, confirm the work of our hands.” This is so because not every person knows how to place the will and the heart to correct everything and to perform the act of Mitzva. This is why he prayed this prayer, “And confirm for us the work of our hands.”
564) “And confirm for us.” “Confirm” means set your correction above as it should be. “For us,” although we do not know how to place the desire, but only an act. “Confirm for us the work of our hands,” to the degree that must be corrected, to Malchut. “Confirm” means that it will be in a single bonding with the patriarchs, HGT de ZA, to be corrected in them through this act of Mitzva as it should be.
You Shall Not Kill; You Shall Not Commit Adultery…
565) “You shall not Kill; you shall not commit adultery; you shall not steal.” On all of those three commandments, there is the Taam [pronunciation mark] Tipcha under the word “No,” which separates. If there were no Taam that separates, there would not be correction to the world and it would be forbidden for us to kill a soul in the world, even if he transgresses in the Torah. But having the separating Taam indicates that He forbade and permitted.
566) “You shall not commit adultery.” If there were no separating Taam it would be forbidden to even bear or to delight in his wife a delight of Mitzva. Having a separating Taam indicates that he forbade and permitted. “You shall not steal.” If there were no separating Taam it would be forbidden even to steal the teacher’s mind in the Torah, or the mind of a sage to look at it, or a judge who judges by law, according to an argument that one should steal the mind of a fraud, and steal the mind of the two litigants to bring the sentence to light. Having a separating Taam indicates that he forbade and permitted.
567) “You shall not bear false witness against your neighbor.” Here there is no separating Taam because it is utterly forbidden. In all the words of Torah, the Creator placed high meanings and taught people the way to be corrected in it and walk in it, as it is written, “I am the Lord your God, who teaches you to do benefit, who leads you in the way you should go.”
568) In “You shall not covet,” there is no separating Taam at all. Did the Torah forbid even the coveting of the Torah, since there is no separating Taam? Rather, in all of them the Torah is in general, and in this one it is in particular, for it writes your neighbor’s house, his field, and his servant, meaning specifically all the worldly things. But the Torah is always coveted, entertaining treasures of life, long days in this world and in the next world.
569) The ten commandments of the Torah are the collective of all the Mitzvot of the Torah, the collective of above and of below, the collective of the ten utterances of Beresheet [Genesis]. Those were engraved on stone tablets and all the treasures that were in them appeared before the eyes of everyone, to know and to look at the 613 Mitzvot of the Torah that are included in them. Everything is visible, everything is in understanding, in looking of the heart of the whole of Israel, and everything was illuminating before their eyes.
570) At that time, all the secrets of Torah and all the upper and lower secrets were not denied of them because they could see the brightness of the glory of their Master eye to eye, which has not occurred as on that day since the day the world was created, when the Creator appeared in His glory on Mount Sinai.
571) But we learn that a maidservant by the sea saw what Ezekiel the prophet did not see. Can it be that it was as that day when Israel stood by Mount Sinai? However, on that when they stood by Mount Sinai, the filth was removed from them and all the bodies were shining with the purity of the high angels when they clothe in pure garments to do their Master’s mission.
572) In that pure garment, they enter the fire without fear, like that angel of Manoah when he appeared before him, entered the flame, and rose to the heavens, as it is written, “And the angel of the Lord ascended in the flame of the altar.” When that filth was removed from them, Israel remained pure bodies without any filth, and the soul inside the body was as the brightness of the firmament to receive light.
573) So were Israel, who saw and regarded the glory of their master. This was not so on the sea because the filth was not removed from them at that time, while here in Sinai, when the filth stopped from the body, even fetuses in their mothers’ intestine saw and looked at the glory of their Master. All of them, each and every one, received as befitted him.
574) On that day there was more joy before the Creator than on the day when the world was created because on that day when the world was created, the world did not exist until Israel received the Torah, as it is written, “If My covenant be not day and night, I have not appointed the ordinances of heaven and earth.”
575) When Israel received the Torah on Mount Sinai, the world was perfumed, heaven and earth existed, the Creator became known above and below, and rose with His glory over all. It is written about that day, “The Lord reigns, He is clothed with pride; the Lord has clothed and girded Himself with strength.” There is no strength but Torah, as it is written, “The Lord will give strength to His people; the Lord will bless His people with peace.”