Bamidbar [In the Wilderness]
The Count and the Calculation
1) “And the Lord spoke unto Moses in the wilderness of Sinai, in the tent of meeting.” “And God created man in His own image.” When the Creator created man, He made him in the form of upper ones and lower ones, and he consisted of all of them. And his light shone from the end of the world to the end of the world, and all feared him.
2) We should consider the text, “And God created man in His own image, in the image of God He created him.” Since it says, “In His image,” why add “in the image of God He created him”? These are two degrees, for Adam consisted of male and female. Hence, it was said to the male, “created,” and said to the female, “in the image of.”
3) Because of that, they were two Partzufim [plural of Partzuf], male and female, as it is written in the end, “Male and female He created them,” consisting of two sides. And although the female was holding to his side, she herself consisted of two sides, Hesed and Din, to be complete in everything.
4) Since he sinned, the Partzufim were diminished and the Hochma departed him, and he considered only the affairs of his Guf [body]. Afterwards, he begot sons, Abel from the upper ones and Cain from the lower ones, and no seed was left of them in the world until he begot Seth, and from him the world was planted.
5) Yet, the lower world was incomplete and was not completed and did not exist until the arrival of Abraham, and the world existed. However, it was not complete before Abraham was in the world in the right, Hesed [mercy], as one who grips the right hand of one who fell. Isaac came and took the world’s hand from the left, in Gevura, and the world existed more. When Jacob came, he gripped the middle, the Guf—middle line—and was mingled with both sides, right and left. Then the world persisted and did not collapse.
6) And yet, the world was not rooted in its root until Jacob begot twelve tribes and seventy souls, and the world was planted. However, it was not completed until Israel received the Torah and the tabernacle had been established. Then the worlds persisted and were completed and the upper ones and lower ones were perfumed.
7) When the Torah and the tabernacle were erected, meaning ZA and Malchut, the Creator wished to count the armies of the Torah, how many armies there are in the Torah, in ZA, and how many armies are in the tabernacle, in Malchut. He wished to count Israel, who are the armies of ZA and Malchut.
Everything that should settle in its place, tying the branch below with its root above, settles only when it is mentioned in the mouth and counted. Here, too, the Creator wished to count the armies of the Torah and the armies of the tabernacle, to tie Israel to their root above, meaning ZA and Malchut, which are called “Torah” and “tabernacle.” And they are all as one, inseparable. It is all as it is above because their roots, Torah and tabernacle, are in Zivug and are not separated from one another and go together.
8) For this reason, Israel, who are the armies of ZA and Malchut, are counted, so they are known by them, except for those other ones who are not counted, meaning women and those under twenty years of age. This is why it is written, “And the Lord spoke unto Moses in the wilderness of Sinai, in the tent of meeting.” If it is in the tent of meeting, why is there a need to say “In the wilderness of Sinai,” since it is known that the tent of meeting was only in the wilderness of Sinai? Indeed, it is one for the Torah, ZA, and one for the tabernacle, Malchut.
9) Both the Torah and the tabernacle were on the first day of the second month in the second year, which is Gevura and illumination of Hochma in the left. This is so because Nissan is right line and Hesed, and Iyar is left line and Gevura. And right and left were united. This month is called the month of Ziv [brightness], an indication to the month and the year, which illuminates the moon, Malchut, since the essential wholeness of Malchut is from the left line, the second month and the second year. It is so because then all the worlds are as complete as the Malchut that is their root. In the first month, Israel came out of Egypt, Hesed and right line. And now they were completed with the second month, too, which are Gevura and left line.
10) “The Lord has been mindful of us; He will bless,” He will bless the house. “The Lord has been mindful of us; He will bless” are the men, who were counted in the desert. The Creator blesses them and adds to them each time.
11) One who praises one’s friend, for his sons or for his money, should bless him and be thankful for the blessings. How do we know? From Moses, as it is written, “You are today like the stars of heaven in number.” Afterwards it is written, “The Lord, the God of your fathers, make you a thousand times so many more as you are, and bless you, as He has promised you!” There were two blessings for which to thank, and blessings over blessings. One was “The Lord, the God of your fathers,” and one, for later, was “And bless you as He has promised you.”
12) If one counts one’s friends merits and does not thank for the blessings, he is the first to be caught from above and is harmed because of it. And if he blesses him, he himself is blessed first. And he should bless him with a good eye, not with an evil eye. And in all things, the Creator desires the love of the heart. And one who blesses the Creator needs a good eye and a good heart, and the love of the heart even more so. This is why it is written, “And you shall love the Lord your God with all your heart.”
13) There is no blessing from above on something that was counted. Thus, how are Israel counted? A ransom was taken from them and there was no counting until all that ransom was collected and calculated. In the beginning, they blessed Israel, and subsequently, they counted that ransom, and then blessed Israel again. It turns out that Israel were blessed in the beginning and in the end, and there was no death in them.
14) Why does death arise by counting? It is because there is no blessing in counting. Since the blessing departs, the Sitra Achra is upon him and he can be harmed. This is why in counting one takes ransom and redemption, to remove death from oneself.
The counting extends from left without right, Hochma without Hassadim, which emit dispute, darkness, and death. It is incorrigible unless through the middle line, by which the Masach diminishes the GAR of the left and unites it with the right. At that time the lights of the left diminish into being from below upwards, into VAK without GAR, half the degree. This is the half Shekel. But its illumination is complete because it is included with Hassadim from both lines.
There is no blessing there, which is Hassadim, since then the left is parted from the right, from blessing and from Hassadim. And the ransom, which is the half Shekel, extends from half of the degree of the left because it is already united with the right and the middle line. In this way, there is no death in counting.
Moreover, there is all the perfection in it, since first, the Hassadim, right line, are extended and half a Shekel is drawn from the left line, VAK de Hochma, and Hassadim are drawn from the middle line. Thus, Hassadim from the right line are from this side and Hassadim from the middle line are from that side. And then there are no Dinim [judgments] at all in the left line any longer.
15) “He will bless the house of Israel.” These are the females, called “house,” who were not counted. This is so because the females are not counted in the desert. “He will bless the house of Aaron,” since they are the priests and they bless the people with a good eye, a good heart, and with love of the heart. “The house of Aaron” implies women, who are blessed by Aaron’s blessing.
16) “He will bless those who fear the Lord” are the Levites, who are blessed because they fear the Lord. “The small together with the great” means that even though the small ones were not counted because only those from twenty years and older were counted, they were blessed along with the great.
17) They could not find a number in Israel by which to be blessed, such as the number that was counted with the half Shekel. This is so because this number was to be blessed, and to complement the perfection of the worlds, which is the great perfection of the unification of Hochma in Hassadim. And where the blessings depart, they are counted, as it is written, “On the first of the second month, which is brightness,” illumination of Hochma in the left, of the blessings of the world, Hassadim, from which the brightness of the world arises.
This is why the second month, the left line, is called “brightness,” since the brightness of everything emerges from it, meaning illumination of Hochma that is included with Hassadim. Since it shines only from below upwards, it is not considered light but brightness. This is why it is written, “The Lord bless thee out of Zion,” out of Malchut in whom there is room for disclosure of illumination of Hochma. This is all one thing because the Malchut is built from the second month, the left line, and it is written, “For there the Lord commanded the blessing, even life for ever.” The blessing is Hassadim and life is Hochma, as it is written, “Wisdom preserves the lives of its possessors.”
18) From which place are Israel blessed? Woe unto the world if they do not stand guard and people do not consider the honor of the High King. When Israel are worthy before the Creator, the worlds are in one high and holy tree, ZA, which is the nourishment of everything. And it was blessed from a place where all the blessings were gathered, from Bina, and it was planted in it and its roots were rooted. This is so because Mochin de ZA were planted in Bina, as it is written, “Three come out of one, one is rewarded with all three.”
19) And Israel below were blessed from a place from which all these blessings emerge and do not delay in their exit, from Malchut, as it is written, “The Lord bless thee out of Zion.” It is also written, “Like the dew of Hermon [the tallest mountain in Israel],” descending over the mountains of Zion, Malchut. And it is written, “For there the Lord commanded the blessing, even life for ever.” This is the light of the world, as it is written, “Out of Zion, the perfection of beauty, God has shone forth.” “Shone forth” means illuminates, and when He shines, He shines to all the worlds.
20) And when this light—blessing and life—awakens, everything is in unity, in Zivug, and all is in love, in perfection, and then it is peace for all, peace above and below, as it is written, “Peace be within thy walls, and prosperity within thy palaces.”
Be Joyful with Jerusalem
21) “Be joyful with Jerusalem and rejoice for her, all you who love her.” How favored is the Torah by the Creator because wherever words of Torah are heard, the Creator and all His armies listen to His words. And the Creator comes to dwell with him, as it is written, “In every place where I cause My name to be mentioned.” Moreover, those who hate Him fall before him.
22) The Mitzvot of the Torah are sublime, superior. A man comes and performs a Mitzva. That Mitzva stands before the Creator and crowns before Him and says, “So and so made me,” and “I am from so and so,” since he awakened it above. This is so because as he evoked the Mitzva below, it is awakened above and makes peace above and below. This causes Zivug between ZA and Malchut, who are called “above” and “below.”
23) “Be joyful with Jerusalem,” since there is joy only when Israel are in the holy land, where a woman connects with her husband, ZA and Malchut. Then it is the joy of everyone, a joy above and below. And when Israel are not in the holy land, one is forbidden to rejoice and to display joy, as it is written, “Be joyful with Jerusalem and rejoice for her.” Rejoice for her, when Israel are in her.
24) When Jerusalem rejoices, man should rejoice, and not during the exile. “Be joyful with Jerusalem,” as it is written, “Serve the Lord with gladness.” Jerusalem, meaning Divinity, should be served and delighted.
25) One verse says, “Serve the Lord with gladness,” and one verse says, “Serve the Lord with fear, and rejoice with trembling.” When Israel are in the holy land, they serve before the Lord with gladness. When Israel are in another land, they should serve with fear and rejoice with trembling. “Serve the Lord with fear” is the assembly of Israel, Malchut, when she is in exile among the nations.
26) “For you shall go out with joy.” This is the assembly of Israel. As long as she is in exile and lies in the dust, she is not called “joy,” until the Creator comes to her and raises her from the dust, and says, “Shake thyself from the dust; arise,” shine and they will bond together. Then she is called “joy,” the joy of everyone. And then, “For you shall go out with joy.” Then several armies will go out to welcome the mistress for the joy of the King’s meal.
27) There are four camps to the assembly of Israel, HG TM: Michael, Gabriel, Uriel, and Raphael. These are the twelve tribes and the twelve surrounding boundaries, since in each of the HG TM there are three lines, which make twelve. It is all as it is above, the twelve boundaries of ZA. It is written that this is where the tribes rose, meaning “The tribes of the Lord.” The tribes that rose there are the twelve tribes, the twelve boundaries below in Malchut that rose to the twelve boundaries of ZA.
28) “The tribes of the Lord.” Because Yod–Hey, meaning HB, are a testimony to Israel, it is written, “the Reubenites,” “the Simeonites,” where in each there are Yod–Hey—Hey in the beginning and Yod in the end. This is so because the upper, holy tree, HaVaYaH, sealed them with His seal, as it is written, “As for the likeness of their faces, they had the face of a man, and the face of a lion on the right side.” And the face of a man, Malchut, is included in all of them. There are four faces to the four directions of the world—lion, ox, eagle—which are separated in their form, and they are all included in man, Malchut. This is so because the lion, ox, and eagle are HGT, and the face of a man, Malchut, receives from all of them and they are all included in her.
29) Michael is to the right, south, Gabriel is to the left, north, Uriel is in front of them, east, and Raphael is behind them, to the west. And Divinity is over them. Two are from the south and the north, two are from the east and the west, and Malchut is in the middle. Similarly, in the land below, in banners, two are from here—the banner of the camp of Judah and the banner of the camp of Reuben, and two are from here—the banner of the camp of Ephraim and the banner of the camp of Dan. And Yod–Hey is in the middle, which are the two tables of the covenant in the ark, which was walking in the middle of them.
30) When the banners of Judah and Reuben went, it is written, “Then the tent of meeting shall set out with the camp of the Levites,” and afterwards the two banners—of Ephraim and of Dan—four camps to the four directions of the world. Thus, there are thirteen, since each banner comprises three tribes because it is below as it is above, in Malchut.
31) The first to set out was the banner of the camp of Judah, which corresponds to the camp of Uriel, and then the banner of the camp of Reuben, corresponding to the camp of Michael. Reuben is to the south, Hesed, Judah is to the east, Tifferet, and sprinkling on the altar was first in the southeastern corner, Hesed and Tifferet. The camp of Dan is to the north, opposite the camp of Gabriel; the camp of Ephraim is toward the sea, west, opposite the camp of Raphael. And the sprinkling on the altar was to the northwest, as well, meaning Gevura and Malchut.
Everything is tied in one another so that everything rises and unites in the Holy Name HaVaYaH, which is the beginning of everything. The Yod de HaVaYaH, which is Hochma, is superior to everything. The first Hey is Bina, the holiness of everything. Vav is Tifferet, in which everything is included, and the bottom Hey is Malchut.
The four banners in the four directions correspond to the four camps of Divinity—Uriel, Michael, Raphael, and Gabriel. The banner of the camp of Judah is to the east, which is Tifferet, middle line. Following, Reuben is to the south, Hesed, right line. Following him is Ephraim, to the west, Malchut, and after him is Dan in the north, Gevura, left line. Each banner comprises three tribes, thus they are twelve, opposite the twelve boundaries in Malchut that are sealed by the twelve boundaries in HaVaYaH.
32) The Yod of HaVaYaH de ZA, east, is the beginning of the light. It walks and roams and educes the south, Hesed. The south comes out and depends on the beginning of the east, which is Yod de HaVaYaH, Hochma. The Hey de HaVaYaH de ZA is south, from which the south in the world comes out, since the Hey is Bina, and Hesed, south, extends from Bina. But the Yod, Hochma, enters at the start of the east and brings out the Hesed, which hangs down and comes out through Bina to ZA.
33) And the north and south depend on the Hey, as well as on what is between them—the middle line that unites them. The south and north depend on the Yod–Hey—south from the Yod and north from the Hey, and Vav, which unites them, is in the middle. This is a male son, meaning Tifferet, the offspring of Yod–Hey, between north and south.
One who places one’s bed between the north and the south will have male sons, since a male son is Tifferet, between the north and the south. This is so because the north and south depend on the upper Hey, Bina, meaning the two lines in her. And the son between them is Tifferet, uniting them like Yod–Vav–Hey. Yod is the right line on the south, and Vav is the middle line, whose right turns to the south and whose left is to the north. The Hey is the left line on the north, and the bottom Hey of HaVaYaH is west, Malchut.
34) For this reason, the south clings to the east, the beginning of the sun, and depends on it. Thus, the upper Hesed depends on and grips to Aba, which is Yod, and Gevura depends on Ima, which is Hey. And all is gripped to one another.
35) The corners of the altar are also poised that way. It comes to the southeastern corner because the strength of the south is in the east, in the middle line, the beginning of the sun, and the force of the sun is in its beginning. Afterwards, it comes to the northeastern corner, since after the south, Hesed, received the strength of the east, after the middle line united the south and the north, the east illuminated for the north and the north was included in the south, since the left is included in the right through the middle line.
36) Afterwards, he came to the northwest corner. This is so because the west—which is in the lower Hey, which is Malchut—takes from the north. Thus, the north goes to the west because Malchut is built from the left line and then comes to the southwest corner, where Malchut is going to connect in the south, meaning to clothe the Hochma in Hassadim, as the south depends on the east, the middle line.
For this reason, its strengthening, which is the east, goes first. The west, too, goes to grip to the south, and the south, which is its strength, goes first, as it is written, “And his right hand embrace me”; this right is south. For this reason, it nourishes from both sides, north and south, left and right, as it is written, “Let his left hand be under my head, and his right hand embrace me”; north is his left and right is his south.
Why has the order of degrees changed in the banners? First, Judah on the east, Tifferet, was walking in the lead, followed by Reuben in the south, who is Hesed, then Ephraim in the west, who is Malchut, and followed by Dan in the north, Gevura. Why did they not walk in order of degree—first Reuben, Hesed, then Dan in the north, Gevura, then Judah on the east, Tifferet, and then Ephraim in the west, Malchut? It is because the travels in the wilderness were to disclose the illumination of Hochma, since illumination of Hochma appears only while traveling, which is the disclosure of the lines one at a time.
And when they complete their journey, they rest, and the illumination of Hochma does not appear. It is written, “And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O Lord, and let Your enemies be scattered,’” since disclosure of illumination of Hochma is rising, and all the Klipot scatter upon its disclosure because the illumination of Hochma chases them away.
But when the journey was through, it is said, “And when it rested, he said: ‘Return, O Lord, unto the tens of thousands and thousands of Israel,’” which is illumination of Hassadim, called “tens of thousands.” But since the illumination of Hochma was absorbed in them from their journey, they are called “tens of thousands and thousands” because thousands imply illumination of Hochma, as it is written, “And I will teach you wisdom” [in Hebrew, “teach” is spelled like thousands].
And since the travels were in the wilderness, the place of the outer ones, they need additional care so they will not nourish off them. Until the disclosure of the middle line, there is suction for the Dinim and external ones both on the right line and on the left line. This is so because then there is a dispute between them: the right is VAK without GAR, and the left is in Hochma without Hassadim, which is darkness, and all the outer ones and Dinim extend from it.
This is why the right and the left, south and north, did not appear earlier. Instead, the middle one appeared first, uniting the south and the north and complementing both. The right line, Hassadim, acquires GAR from the mingling with the left, and the left line, Hochma, acquires Hassadim by mingling with the right, and then it can shine, chasing away all the outer ones.
However, this decision of the middle line was done between the two lines—right and left—of Bina, when Tifferet rose to Bina and united them in Daat, at which time three lines came out in Bina, called Hochma, Bina, and Daat. And since the three lines HBD came out in Bina from Tifferet, the Tifferet was rewarded with those three lines, as well.
For this reason, the first to go was the banner of the camp of Judah, on the east, which is the middle line, whose beginning is in the hidden Daat, in the unification of right and left of AVI. Following it was the unification of the right and left of YESHSUT—the revealed Daat that unites right and left, so there will not be a grip to the Dinim and outer ones in them.
Then Hesed emerged, the heart of the action of the middle line, to subdue the right and extend Hassadim, and to clothe the Hochma on the left, who was dark for lack of Hassadim. And since he disclosed the Hassadim, which is the traveling of the banner of the camp of Reuben, Malchut emerged after them to be included in the right, since Malchut was first built of Hochma without Hassadim and was dark. Hence, once the Hassadim appeared, with the traveling of Reuben’s camp in the south, Malchut—which is the banner of the camp of Ephraim—followed it, to clothe in Hassadim.
And since the core of Malchut’s structure is from the left, the banner of Dan’s camp followed her, which is from the left. Hence, the east preceded the south, since the east strengthens the south and unites it with the north. And since it complements the north, it went first. For this reason, the west preceded the north, so the Hassadim of the south would be in front of it and the Hochma of the north behind it, since so it is when Malchut is in Gadlut—Hassadim are her anterior and Hochma is her posterior. Hence, the south went before her and the north after her.
These words clarify all the words of the essay. In the beginning it clarifies the general, that the twelve boundaries in Malchut are sealed by the twelve boundaries of HaVaYaH de ZA. The twelve boundaries in Malchut are as those above, in ZA, HG TM, with three lines in each. And later he specifies and details the four animals and four angels, which are the structure of Divinity, upon which the illumination of Hochma appears in Malchut.
Afterwards he explains the relation between the four banners below with the structure of Malchut above, and then explains the order of advancement of the banners in relation to the structure of Malchut, where the first to go are the east and south, followed by the west and north. Afterwards he explains the change that takes place in the banners where the order is east, south, west, and north, and not the usual south, north, east, and west. This extends from the root of the twelve boundaries in ZA, HaVaYaH, whose root is Tifferet that rose to determine between the two lines of Bina and became Daat there. It is also considered east because it is essentially Tifferet.
The Hochma of the right, the essence of Hochma, extends from the closed Hochma, the Hochma of the ten Sefirot of Ohr Yashar [Direct Light], which was blocked and does not reach the worlds. Male and female in this Hochma are called “upper AVI,” Yod de HaVaYaH. The illumination of Hochma that spreads in the worlds is only from Bina of the ten Sefirot de Ohr Yashar, which return to being Hochma, whose male and female are called YESHSUT, Hey de HaVaYaH.
In general, the Yod–Hey de HaVaYaH are right and left, and the Vav, the middle line, sentences and unites them. However, in particular, when Tifferet rises to determine between the Yod–Hey, it first rises to unite the right and left in the Yod de HaVaYaH, upper AVI. But no Hochma extends from their unification, but only Hesed. This is why the Daat that unites the upper AVI is called “the hidden Daat.”
Afterwards it comes and unites the right and left in the Hey de HaVaYaH, YESHSUT, which is Bina that returns to Hochma. By the Daat that unites them, Hochma and Hassadim are extended together, since the Hochma appears in them. For this reason, this Daat is called “the revealed Daat.”
He said that Yod is east and the Hey de HaVaYaH, upper AVI, shine through the east, which is the hidden Daat that unites them. This is so because the beginning of the light that comes out through the unification of the Daat is in the Yod de HaVaYaH. And from this Zivug emerges the south, Hesed. But the north, Hochma, is hidden here.
The beginning of the east is the hidden Daat, which begins with upper AVI, and only Hesed comes out through its Zivug. However, the Hesed does not come directly out of upper AVI to ZA, but rather the Hey, south. This is so because the Hesed comes out from Bina to ZA, where AVI, Yod, enter and mate through the hidden Daat, which is called “the beginning of the east,” and elicits the Hesed for ZA through the Hey de HaVaYaH, Bina. This is because a degree can receive something only from its adjacent degree and not from the one above its superior.
It turns out that Hesed, south, meaning right line, appears through the east first, which is the hidden Daat in the Yod de HaVaYaH. Thus, the unification of the three lines to disclose Hochma and Hassadim does not apply in upper AVI, Yod de HaVaYaH, for only the right line appears there. Rather, the unification of the three lines appears in YESHSUT, and from the Hey de HaVaYaH, Bina, appear three lines—south, north, and middle—which is the revealed Daat that extends Hochma and Hassadim together through the unification of the north and south in one another.
It turns out that the unification through the beginning of the east, which appears in the Yod de HaVaYaH, reveals only the right line, Hesed, south. And the unification that occurs in the Hey de HaVaYaH through the revealed Daat reveals the north, the left line, Hochma. It was already said that Yod is east, and the Yod reveals the Hesed by the force of the east, the hidden Daat. Thus, Yod–Hey, south and north, depend on it. Hesed—right line, the source of the Hassadim—depends on the Zivug of the Yod, but the left line is hidden in it, and the left line—north, where there is revealed Hochma of the left—appears from the Zivug of the Hey. It turns out that the north depends on the Hey. In this respect, AVI are considered right line, and YESHSUT is left line, Yod–Hey, and the Vav is in the middle because the Vav de HaVaYaH mates them.
It was written that south is Hesed, and grips to the east and depends on it as a branch with its root. This is so because the hidden Daat is the beginning of the sun, whose essence is Tifferet, called “sun” and east. But with its ascent to Yod–Hey it becomes Daat. In the beginning of the Daat in upper AVI, a root is made for the disclosure of Hesed, by which the upper AVI mate and elicit the Hesed. This clarifies why the banner of the camp of Judah in the east, which is Tifferet, went before the banner of the camp of Reuben on the south, which is Hesed. It is so because the east, the beginning of the east, is the hidden Daat, the root of the disclosure of Hesed, and the Hesed, south, is its branch.
He brings an example from the sprinkling on the altar: He begins with the southeastern corner because the strength of the south, Hesed, is in the east, Tifferet. This is the beginning of the sun, the hidden Daat, where through its Zivug appears the light of Hesed. At its inception, the core of the force of the middle line, the sun, is in the Daat that unites the upper AVI to extend the light of Hesed. Then it is northeast, after the south took its strength from the east, which appeared by it in the unification of the hidden Daat with the Yod de HaVaYaH. The east shines to reveal the north, the left, and the Daat, east, comes and unites the right and left in the Hey de HaVaYaH, YESHSUT, which appears and shines in the north, in the revealed Daat, through this unification.
The north is included in the south. Through the east, the revealed Daat, the two lines are incorporated in one another, and Hochma of the left clothes in Hassadim of the right. And Malchut, which is to the west, is built primarily from the left line. Then the Hochma in her should clothe in Hassadim, south. Hence, the west receives from the south.
It turns out that now the west, Malchut, turns its face to the south so that Malchut will receive Hesed from the south to receive illumination of Hochma in the north. This is similar to the journeying of the banners where the banner of the camp of Ephraim on the west, which is Malchut, faces south because it is following the banner of the camp of Reuben on the south, to receive Hesed from him. And following the banner of Malchut travels the banner of the camp of Dan in the north, which is Gevura and left line, from whom Malchut receives Hochma.
It turns out that the banner of the camp of Ephraim on the west is facing south and its back is toward the north, as with the sprinkling on the altar. This is so because Malchut does not receive from the north, left line, except in her Kelim de Achoraim [posterior vessels], and receives Hassadim from the right line in the Kelim de Panim [anterior vessels].
This explains the reason for the journeying of the banners, which were east first, which is the hidden Daat, the beginning of the light, the root of the light of Hesed that appears from AVI. This is why the south follows it, for it is its branch. And following it is the west, which is Malchut, whose face should turn to the south. And following it is the north, for the back of Malchut should turn to the north, as it is written, “Let his left hand be under my head, and his right hand embrace me,” and “under” always means Achoraim.
37) The Creator places His bed between the north and the south, for His bed is Malchut. She grips to the son, ZA, who is there between the south and the north. This is why people should place their beds between the north and the south, so the right side of the bed is facing south and the left side of the bed is facing north, like the position of ZA between the south and the north. And so my father taught me—that they are given sons because they aim toward the complete upper faith in utter completeness, meaning to the Creator, who is between the north and the south. And also to the assembly of Israel, Malchut, which is called “bed,” which is between the north and the south. And he will certainly have sons.
38) In everything, an act should appear to be as it is above. And as the act appears to be below, so it is awakened upon him above.
The Lord Is My Light and My Salvation
39) “The Lord is my light and my salvation; whom shall I fear?” Since Adam gazed in the upper light and the Creator shone upon him, he fears neither upper ones nor lower ones, as it is written, “But upon thee the Lord will arise, and His glory shall be seen upon thee.” “The Lord is the stronghold of my life.” When the Creator holds a person, he does not fear all the litigants in the world.
40) It is written, “Let thy father and thy mother be glad, and let her that bore thee rejoice.” “Let thy father be glad” is the Creator, “And thy mother” is the assembly of Israel, Malchut. “And let her that bore thee rejoice” is the one who bore you below, your mother in this world.
Into Your Hand I Commit My Spirit
41) “Into Your hand I commit my spirit; You have redeemed me, O Lord, the God of truth.” Happy is a man who walks in the ways of the Holy King and does not sin before Him. When the night comes, the tree of death governs the world and the tree of life departs high above. And since the tree of death alone rules in the world, all the people in the world taste the taste of death, since sleep is one part of sixty of death. This is so because this tree causes. It is Malchut that governs alone, without ZA, which causes that, since Malchut is called “night.”
42) A man should come first and commit his soul in deposit, like a deposit that one gives to another, a mortgage, where even though one is committed to more than the price of the mortgage, it is not important to engage in quarrel with him because he has given him a mortgage. And if he refuses to give him a mortgage we will certainly inspect him, for he is not from a holy seed and is not one of those who have faith.
43) So is that tree, Malchut, which people precede and commit their souls to it in mortgage. It takes the souls of all the people in the world, and they all taste the taste of death because this is a tree of death, since when Malchut is separated from ZA, the tree of life, and she is the tree of death. And although all those souls commit to it, and it is unfitting to return one’s mortgage, still, because they were all given as deposit, he returns all the deposits to their owners.
44) The tree of death is unsuitable for returning man’s deposit, except in the morning when the tree of life awakens in the world. And then, since the tree of life awakens in the world, all the people in the world live and that tree of death leaves and returns all the deposits that were deposited in it, and retires. And they live because that tree of life causes, which is ZA that governs the day.
45) But many people awaken from their sleep at night and life is given back to them while the tree of death governs. Indeed, the tree of life does it, since it is written, “To see if there are any who seek after God.” And a person will not have a cause to say, “If I were governor of my soul at night I would rise and engage in Torah.” This is true for Israel; but what of the crude nations of the world who rise from their sleep at night?
46) As it is above, so it is below. Above, in Malchut, there are right and left. Below, too, there are Israel and the nations. Israel cling to the right, to the holiness of the king, and idol worshipping nations cling to the left, to the spirit of impurity, below all the degrees of the left. And all the degrees cling to one another from below until they are dependent on the head, the left side that is above in Malchut. Thus, when the head goes up, the tail goes up, as well, meaning the last and lowest degree, the spirit of impurity, because it is gripped to it, since they are gripped to one another from bottom to top like a chain. For this reason, idol worshipping nations are led in the same way as their impure side.
47) Balaam used all the lower degrees that come down from Malchut’s left side and was considering the bottom degree, the tail, and knew what was above because the lower one can only be led by the head. This is why he said, “How shall I curse whom God has not cursed?” since he looked down and knew that the upper head, the left in Malchut, was not in Din on those days.
48) And even though we said that this name, God, is upper Hesed, the holy Malchut takes this name as it is above, and she is kindness and mercy in this world. This is why she is called “God.” However, He is furious every day because there is Din in Him, and in those days there was no Din in him. This is why Balaam said, “How shall I curse whom God has not cursed?”
49) We said that in El Shadai there is the fulfillment of the world, and He said to the world, Dai [enough]. He is Yesod that gives enough to Malchut, which is called “world.” This God, Malchut, mates with Him, and this is why he is called El [God] Shadai, meaning the God of Shadai, since God, which is Malchut, mates with Shadai, which is Yesod. This is why he said about Malchut, called “God,” “How shall I curse whom God has not cursed?” And he knew that because as the head awakens, which is Malchut, so the lower one awakens, meaning the tail, the spirit of impurity. And Balaam looked at the tail and knew what was in the head.
50) “Her voice walks like a serpent,” since now that Israel is in exile, Malchut certainly walks like a serpent, for it is that conduct of the serpent that when it bows its head to the dust, it raises its tail and the tail rules and strikes all those who are before it. Now, too, when Israel are in exile, Malchut acts as a serpent—the head is lowered to the dust and the tail, the bottom degree, governs.
Who made the tail rise and govern and strike? The head, when it bowed down. And who leads the tail, and who moves the tail in its travels? The head, for although it is bowed to the dust, it leads the moves of the tail. This is why it is written, “Her voice walks like a serpent.”
51) And the rest of the nations that cling to the tail rise up and govern and strike, and the head is bowed to the dust, as it is written, “She has fallen, she shall no more rise.” And yet, the head leads the tail and guards it, as it is written, “They made me keeper of the vineyards,” which are the idol worshipping nations, who are in the tail.
52) What does it mean when he says? “Israel for His own Segula [virtuous quality/remedy (depending on context)]”? These three patriarchs are called Segula, whether above—HGT—or below—Abraham, Isaac, and Jacob. Similarly, the priests, Levites, and Israel correspond to HGT, and it is all one. They are the Segula of the Creator above, and Segula of the Creator below.
It is written, “Then you shall be My own treasure [in Hebrew: Segula] among all the peoples.” This is so because there are priests, Levites, and Israelites among them, who are called Segula. The difference between Israel and the nations is that the nations cling to the left line without right, and Israel cling to the three lines, HGT. This is why they are a Segula [remedy] from among all nations, for the unification of the three lines is called Segula.
Solomon’s Bed Is between North and South
53) “Then the tent of meeting shall set out with the camp of the Levites.” And after that, it is written, “On the west side shall be the banner of the camp of Ephraim by their armies.” Divinity is in the west. Ephraim, who traveled in the west, is Malchut. This is why he traveled after the banner of the camp of Reuben, who is in the south, Hesed. It is written, “And he blessed them that day, saying: ‘By you shall Israel bless’… And he set Ephraim.” “By you shall Israel bless” refers to Ysrael Saba.
54) “Shall Israel bless” is ZA, “By you shall bless” means by Ephraim, for you are in the west, Divinity. It is written, “I am God Almighty [in Hebrew: El Shadai]; be fruitful and multiply.” Thus, the blessing is in Divinity, called El Shadai. When he saw that Divinity was with him, he said, “By you shall Israel bless,” meaning by you, by Divinity, will bless the world.
55) And how did he see Divinity, when it is written, “Now the eyes of Israel were dim for age,” which implies to the spiritual eyes, as well? The right hand was stretched up opposite Ephraim, and Divinity leaned toward Ephraim. And Israel smelled the scent of Divinity on his head. Then he said, “By you shall Israel bless,” and saw that she was in the west. This means that he did not see with the eyes but with the smell, from below upwards.
56) Certainly, Divinity is in the west. We said that it is so in order for it to be between the north and the south and connect with the Guf [body], meaning ZA, ZAT, and be in one Zivug with it. And the north, the left line of ZA, receives her under her head. And the south, the right line of ZA, embraces her, as it is written, “Let his left hand be under my head,” meaning that the left, illumination of Hochma, receives GAR, Rosh. “And his right hand embrace me” means from the right, Hassadim, receiving her illumination of ZAT, which are called Guf.
Of course Solomon’s bed, Malchut, is between the north and the south, Hesed and Gevura, so it would connect to the Guf, Tifferet. And then they are one whole, so the world will be blessed. Anyone who says, “Glory for David” three times a day is guaranteed to be rewarded with the next world. It means that through the Zivug of this glory, which is Malchut, it will be with ZA everyday between the north and the south.
57) A man comes in the morning and assumes the burden of the kingdom of heaven with the praises that he says, “Glory for David” and all those praises of the Lord, which are the order of the ten praises of the ten Sefirot of the Holy Name, which is why there are ten times Hallelujah [praise the Lord]. Then he concludes with ten praises that are “Hallelujah, praise God in His sanctuary.” Where are the ten Hallelujah, they are only five, since only five psalms begin with Hallelujah? However, each praise begins with Hallelujah and ends with Hallelujah.
58) Afterwards he set up the praise, “Then Moses sang,” by which he assumes the holy burden of Malchut. Afterwards, he places it in Hesed, at the conclusion of the prayer, to be sanctified in it. This is so because the morning prayer corresponds to Abraham, Hesed, right line. Then, at midday prayer, there is Gevura and the Din is present, opposite Isaac, Gevura, left line.
Thus, each day the bed, Malchut, is placed between the north and south, between the morning prayer, south, and the midday prayer, north. This is so in order for her to unite in this Zivug in the Guf, ZA, middle line. And one who establishes and connects Malchut in this manner everyday is certainly worthy of the next world. It is said about that, “Anyone who says ‘Glory for David’ everyday is guaranteed to be rewarded with the next world.”
59) This is why the banner of the camp of Ephraim is toward the sea, west, between north and south. South is Reuben, as it is written, “The banner of the camp of Reuben by their armies,” and Dan is on the north. Ephraim is in between, since Reuben, south, is in front of him, and Dan, north, is behind him. It turns out that the west, Ephraim, is between the north and south.
60) This secret is to our brothers, dwellers of the south. This is what our brothers sent us, who arrange the lights by the ties and unifications that you wish to unify in the order of the high connection. First, take upon yourselves the burden of the Holy Malchut everyday, and by that you will rise with her in the holy connection of the south, Hesed, and turn the four directions of the world, HG TM, until they tie in one connection. And set up the place in the south and dwell there, as the turn of the altar.
The Sign of Unification
61) What is the sign for a Zivug and unification? The powerful sign is the turn of the altar, when he comes to the southeastern corner, northeastern, northwestern, and southwestern. But one cannot do a thing before he assumes the burden of the holy Malchut and takes this burden upon himself, so how can he come to the south, Hesed, first?
62) By that, I have told you everything. In the beginning, I said, “When he comes to a corner,” and the corner is Malchut, which is the burden of the holy Malchut. And then, southeastern, to connect the south, Hesed, with the east, Tifferet, middle line. This is so because the tree of life, Tifferet, is in the east, and it is to mate the south with the east, which is upper Aba, Hochma, called upper AVI. A son, Tifferet, comes from the side of Aba, where the root of Tifferet is in the hidden Daat of upper AVI. For this reason, he unified from the south to the east, since the strengthening of the south is in the east, in the hidden Daat of AVI, which is the beginning of the east. This is why the south and east must be tied together.
63) And the east connects to the north, to Ima, Bina, called YESHSUT, from which the north extends, meaning the left line. This is so because Bina complements and fills the streams and springs of the east, which is the revealed Daat and Tifferet. This is why there is a need to unite the eastern and northern, to connect the east with Bina. And those east and north, AVI, never separate because east is Daat of upper Aba, upper AVI.
And the Daat of upper Aba rises and clings to the Daat of upper Ima and to the left line, north, which appears in her. And it is said of upper Ima that she is to the north because she is the upper northern, and the left line, the north, comes out of her side. This is so because the north is hidden and concealed on the side of Aba, and the Dinim awaken from her side although she is Rachamim and joy. And when Ima comes out, the north comes out in her and the north appears from her because Aba is included and tied to the south, and the north is hidden in him.
64) And later he comes to the northwestern corner, since the son, Tifferet, east, emerges from the side of Aba. And from the side of Ima, north, emerges the daughter, Malchut, meaning west, hence northwestern—from the north, Ima, to the west, Malchut. This is the initial corner. Corner is Malchut, which must first assume everything. And now she is simply called “north,” Ima, and “left line.” Afterwards she will have to be tied to the south, Hesed, right line, where everything is connected. And the Guf, ZA, is in it, since ZA extends from Aba, which is why he is included entirely in the south, like Aba, and the north disappears in it, hence southwestern.
65) This corner implies Malchut three times: one—that first one needs to take upon himself, and the corner for later is to tie the Malchut by two arms, south and north, right and left, connecting to the Guf, Tifferet, the middle line, so everything is one. This is the order of the complete unification, and each side will unify in its proper connection and will not replace sides with a side that is unfitting for it, so it is not punished. One who makes that unification properly, happy is he in this world and in the next world, since he knows how to arrange the praise of his Master and the uniqueness of his Master. Moreover, the Creator is proud of him, as it is written about him, “And He said unto me: ‘You are My servant, Israel, in whom I will be glorified.’”
The Intention of the Prayer
66) “A Psalm of David. Unto Thee, O Lord, do I lift up my soul. O my God, in Thee have I trusted.” Why did David seek to say this praise as he did? All the praises in the alphabetic order are complete, and this one is missing, without a Vav. Also, why did he set this up for kneeling?
67) When the night comes, the bottom tree, upon which death depends, which is Malchut from the side of Din, spreads its branches and covers everything. This is why it grows dark and all the people in the world taste the taste of death. And a person precedes himself and places a deposit for his soul, and places it in his hand as deposit for the night, so it is returned at daybreak. And because he takes the soul as deposit, the deposit returns to its owner at daybreak. And when the deposit returns to him, he should bless the Creator, who is the High Trustee.
68) After he rose from his sleep, he enters the synagogue, crowns himself with Tefillin, and covers with a cover of Tzitzit, enters, and first purifies himself with the Korbanot [offerings, a section of the prayer], and then assumes the burden of Malchut in the order of David’s praises, which are the order of the burden of Malchut. In this order, he puts the burden over him. Afterwards, there is the order of the prayer of Meyoshev [sitting, another section], corresponding to Malchut, and the order of the prayer of Meomed [standing], opposite ZA, to tie them—ZA and Malchut—together.
69) Although the prayer depends on speech, the words of the mouth, everything depends on the action, first, and on the speech, the speech of the mouth, next. When one performs an act first, it is like a prayer. And one does not pray until he sees an act first, similar to the prayer.
70) The act in the beginning is that when a person rises from his sleep he should first purify himself, tend to his needs, then assume that burden, and spread the portions of Mitzva over his head. Afterwards, he will tie the knot of unification, which are the Tefillin, a prayer of the head and a prayer of the hand, and establish them in one knot on the left and on the heart, as it is written, “Let his left hand be under my head.” It is written, “Set me as a seal upon your heart, as a seal upon your arm.” This refers to the Tefillin of the hand, the Malchut that was given over the arm, opposite the heart. And this is the act that should be done first.
71) Afterwards, when a person enters the synagogue, he will first purify himself with the Korbanot [offerings] with the words of the mouth, meaning saying the portion of Korbanot. Then he will take upon himself the burden of Malchut, spread over his head with the praises of King David, such as the act of one who spreads portions of Mitzva over his head, corresponding to the act of the Tzitzit. And then the prayer of Meyoshev [sitting], opposite the act of the prayer of the hand, Malchut, followed by the prayer of Meomed [standing], ZA, opposite the act of the Tefillin of the head. One opposite the other—the act should be as the speech, since the prayer depends on an act and the speech.
72) And if one blemishes the act, the speech finds no place to be on, and it is not a prayer. And that man is blemished above and below because an act needs to be seen and to be mentioned in speech. This is a complete prayer. Woe unto one who blemishes one’s prayer, the work of his Master. It is written about him, “When you come to appear before Me, when you make many prayers, I will not hear,” for it depends on the act and the speech.
73) When one makes one’s prayer in this manner, in act and in speech, tying the knot of unification, the upper ones and lower ones are blessed by him. Then, after he has completed the Tefilat Amida [standing prayer[, one should show himself as though he had passed away from the world. This is because he has been separated from the tree of life, ZA, which is the Tefilat Amida, and has gathered his legs into that tree of death, meaning returned his deposit to him, for he has returned his soul to him in the morning, as it is written, “He gathered up his feet into the bed.” Because he has already confessed his sins and prayed for them, he should now be gathered into that tree of death and fall on his face, and say to Him, “Unto Thee, O Lord, do I lift up my soul.” In the beginning, when I went to sleep, I gave you the soul as deposit. Now that I have tied the unification and performed the act and the speech properly, and have confessed my sins, my soul is certainly given to You, meaning he will assume complete devotion.
74) One should see oneself as though he had been rid of the world, since he has given his soul to a place of death. This is the reason why there is no Vav in the alphabetic order of “Unto Thee, O Lord, do I lift up my soul,” since Vav is the tree of life, ZA, Vav de HaVaYaH, and the one to whom he has given his soul is the tree of death, Malchut. It teaches us that there are sins that are not atoned until a person passes away from the world, as it is written, “Surely this iniquity shall not be forgiven you until you die.” This is why he certainly gives himself to death, and gives his soul to Malchut, and not as deposit, as during the night, but as one who has passed away from the world.
75) This correction should be with the intention of the heart. And then the Creator takes pity on him and atones for his sins. Happy is the man who knows how to lure and to serve his Master with the desire and the intention of the heart. Woe unto one who comes to lure his Master with a far away heart and unwillingly. This causes him to part from the world prematurely, when this tree awakens in the world to induce Din.
76) For this reason, one needs to attach one’s soul and desire to one’s Master, and not approach Him with a false desire, since it is written, “He that speaks falsehood shall not be established before my eyes.” When he establishes himself for devotion by falling on his face with his heart far away from the Creator, a voice comes out and says, “Shall not be established before my eyes,” meaning the one who wishes to correct himself will not be established, I do not want him established. It is even more so if he comes to unite the Holy Name and does not unite it properly.
77) Happy are the righteous in this world and in the next world. It is written about them, “They shall come, and shall see My glory.” And it is written, “Only the righteous shall give thanks unto Thy name.” Happy are Israel because they adhere to the Creator, as it is written, “And you that cleave.”