And the Lord Appeared unto Him
1) It is written, “The buds appear on the earth.” When the Creator created the world, He placed in the earth all the power it deserves, but it did not bear fruit until man was created. When man was created, everything appeared in the world and the land revealed the fruits and forces that were deposited in it. And then it was said, “The buds appear on the earth.”
2) Similarly, the heaven did not endow the earth with force until man came, as it is written, “No shrub of the field was yet in the earth… for the Lord God had not sent rain upon the earth.” Thus, all these offshoots were not revealed in it and the heavens halted and did not pour rain upon the earth since man was absent, for he has not yet been found and created. Thus, everything was delayed from appearing because of him. When man appeared, the buds immediately appeared in the land and the hidden forces appeared and were placed in it.
3) “The time for singing [in Hebrew it also means pruning] has arrived,” for the midnight correction has been corrected, of song and praises, to sing before the Creator. This did not exist prior to man’s creation. “And the voice of the turtledove was heard in our land.” This is the speaking of the Creator, who was not present in the world prior to man’s creation. When man was present, everything was present.
4) After he sinned, everything departed from the world and the land was cursed, as it is written, “Cursed is the ground because of you.” It is also written, “When you till the land,” and also, “Thorns and thistles it shall grow for you.”
5) Noah came to the world and established axes and files in the world, meaning built tools for tilling the land. This is why it is written about him, “This one shall comfort us in our work and in the toil of our hands,” because he will give us tools and will rid us of the toil of our hands, which was our share thus far. And afterwards, “And he drank of the wine, and was drunken; and he was uncovered in his tent.” And then the people of the world came, sinned before the Creator, and the forces of the earth withdrew as in the beginning. This means that all of Noah’s corrections were cancelled until the arrival of Abraham.
6) When Abraham came, the buds promptly appeared in the land, for all the forces of the earth were corrected and appeared. “The time of pruning has arrived,” when the Creator told him to circumcise himself. Pruning means cutting off, cutting off the foreskin. Since it was time for that covenant to be in Abraham, who was circumcised, the verse, “The buds appeared,” came true in him and the world existed. Then the Creator’s speech revealed before him, as it is written, “And the Lord appeared unto him,” after he was circumcised.
7) Before Abraham was circumcised the Creator did not speak to him, except from an inferior degree called from the Chazeh, the Nukva while she is still in illumination of the left. It is written, “The Lord spoke unto Abram in a vision” [“vision” contains the word Chazeh in Hebrew]. And the upper degrees of ZA did not join the degree of Nukva. Since he was circumcised, the buds, the lower degrees, immediately appeared in the land, meaning the bottom degree, called “from the Chazeh,” educed and corrected them so that all the upper degrees would bond in her.
Like the two lines—right and left—in YESHSUT, they do not mate and integrate in one another unless through the level of Hassadim that emerges on the MAN de [of] ZA, which determines between them and integrates them in one another. Once ZON rise to YESHSUT to receive Mochin from them, they become a right line there and the Nukva becomes the left line. Then they separate from one another as do the two lines—right and left—until MAN rises to them through the souls of the righteous and the level of Hassadim emerges on these MAN of the righteous and mates the ZA and Nukva. And when ZON separate from one another, the Nukva is called “vision” because the translation of seeing is vision and a translated word in the Bible indicates Mochin de Achoraim, and these Mochin of the left line in the Nukva prior to the Zivug with ZA are Mochin de Achoraim.
And before Abraham raised MAN to ZON in the Mitzva [commandment] of the circumcision, ZA was not in a Zivug with the Nukva and they were separated from each other because ZA is in the right line and Nukva is in the left line and they are disputed with each other. Since he raised MAN through the Mitzva of the circumcision, the buds immediately appeared in the land, meaning the Masach on which the Zivug de Hakaa was made, which elicits the level of Hassadim in the middle line, subduing and uniting the two lines—right and left—with one another. And these discernments of the Masach are called “buds” because they appeared in the land, in the Nukva, by the force of the MAN, the Mitzva of circumcision. These forces emerged and appeared in the Nukva and she corrected herself through them with a Masach that is ready for a Zivug, to educe the level of Hassadim that copulates her with the ZON.
8) “The time of pruning has arrived,” the time of cutting off the bad branches has come, the branches of the foreskin, since this Klipa [shell] governed before he was circumcised. It was as it is written, “A quarrelsome man spreads strife.” “And the voice of the turtledove was heard in our land” is the voice that come out of the one that is the most internal, the voice, ZA. The most internal of all is Ima, from whom ZA was emanated and emerged. And that voice, ZA, is heard in our land, which is the Nukva. Thus, ZA mated with the Nukva through the MAN from the Mitzva of circumcision, and this is the voice that cuts the word into speech, that has “a cutting of speech” [accent] and makes her perfection. ZA is called “voice” and Nukva is called “speech.” And he says that ZA corrects the Nukva and makes her utterly perfect.
9) As long as Abraham was not circumcised, the degree of the Nukva was upon him. When he was circumcised, “The Lord appeared unto him.”
10) “And the Lord appeared unto him,” meaning he appeared to that degree that was speaking to him. In other words, ZA, which is HaVaYaH, appeared to him, to the Nukva. This did not happen before he was circumcised because then she was separated from ZA. And now the voice, ZA, appeared and joined with the speech, the Nukva, when he spoke unto Abraham. Now Abraham receives from the Zivug of ZON and has become a Merkava [assembly] for both of them. This is why it writes here, “And the Lord appeared unto him,” indicating the Zivug of ZON together.
11) “While he was sitting at the tent door.” He means Nukva. Sitting at the tent door means becoming an opening for all the degrees. The tent comes from the words, “Come and see.” “And the Lord appeared unto him” means that the voice, ZA, was heard and joined with speech, which is Malchut, and appeared in it.
12) “While he was sitting at the tent door.” He means the upper world, Ima, which is poised to shine over him, on the Nukva, called “The tent door,” meaning she has become an opening for the lights. “In the heat of the day” means that the right, Hesed—the degree to which Abraham joined—illuminated.
Another interpretation: “In the heat of the day” means that when one degree comes near another degree with desire, ZA to Nukva, it is said about them, “In the heat of the day.”
13) Until Abraham was circumcised, he was blocked. He could not receive the upper lights. When he was circumcised everything appeared, meaning all the lights appeared to him, since his blockade was opened and Divinity was upon him in whole.
“While he was sitting at the tent door.” He means the upper world, Bina, being in the lower world, the Nukva. “In the heat of the day,” when the desire of one righteous, Yesod de ZA, is to be in the lower world, Nukva. This means that when there is Zivug of ZON, the Mochin of Bina are in the Nukva.
14) Promptly, “He lifted up his eyes,” immediately following the Zivug of ZON, “He lifted up his eyes and looked, behold, three men were standing opposite him,” Abraham, Isaac and Jacob—Hesed, Gevura, and Tifferet de ZA, standing on the same degree, the Nukva, from whom she nourishes and feeds.
15) Then, “When he saw them, he ran from the tent door to meet them,” since the desire of the lower degree, Nukva, is to bond with the HGT, and her joy is to follow them. Hence, “He saw” and “He ran” refers to the Nukva, who wished to bond with them. “And bowed himself to the earth,” to be corrected and become a throne for them, for the Nukva to be a throne for HGT de ZA, so they will be over her like a man sitting on a chair.
16) The Creator made King David, the Nukva, into one of the legs of the upper throne, like the patriarchs. The upper throne is Bina; the patriarchs, HGT, are the three legs of the throne. ZA established the Nukva, called King David, to be as the fourth leg of the throne. Thus, the Nukva is at the same degree as the patriarchs, HGT, since she has been established as a leg of the throne, like them.
And although she is a throne to the patriarchs, how was she established at the same degree with the patriarchs, to complete the four legs of the throne? This was only while she joined them into being one leg, established in the upper throne. From there, King David received kingship over Israel in Hebron for seven years, to bond with HGT.
First, the Nukva is built in the two great lights, at the same level with ZA and behind him. At that time, both use the same crown, Bina—ZA receiving the right and Nukva, the left side of Bina. At this time, ZON are considered her four legs and she is called the “upper throne.” HGT de ZA are the three legs of the throne and the Nukva is the fourth leg. Thus, they are both equal.
However, these Mochin are considered only Mochin de Achoraim for the Nukva. To be built in Mochin de Panim [anterior Mochin], she wanes in the form of the small light and can then receive Mochin de Panim from ZA. In that respect, she becomes a throne to ZA, below it, in a way that there are two times for the Nukva: first at the same level with ZA, and then she wanes and becomes smaller than him.
During the time of Mochin de Panim, she is smaller than him and is regarded as a throne to HGT de ZA. But at the time of Mochin de Achoraim [posterior Mochin], when she joins with HGT de ZA at the same level, she is then one leg, equally established in the upper throne with HGT de ZA. This is so because then they are both equal in the upper throne, which is Bina.
Had Nukva not received the Mochin de Achoraim in the form of the two great lights to begin with, she would not have been able to receive the Mochin de Panim afterwards. Malchut of Hebron is Mochin de Achoraim and Malchut of the whole of Israel is Mochin de Panim. Had David not received the Malchut of Hebron first, which are the Mochin de Achoraim, he would not have been worthy of receiving the Malchut of the whole of Israel at all, which are the Mochin de Panim. This is because first, she needs to connect at an equal level with the HGT from the Achoraim. Without that, Malchut would not be able to receive completion, which is Mochin de Panim.
17) “And the Lord appeared unto him by the Oaks of Mamre,” and not in some other place because Mamre gave him an advice about the circumcision. When the Creator told Abraham to circumcise himself, Abraham went to consult his friends. Aner told him, “You are over ninety years old; you will torment yourself.”
18) Marme told him, “Remember the day when the Chaldees threw you in the furnace, and that famine that the world endured, as it is written, ‘And there was a famine in the land; and Abram went down into Egypt,’ and those kings that your men chased and which you struck. The Creator saved you from all of them and none could harm you. Rise up and do as your Master commands.” The Creator said to Mamre, “You advised him in favor of the circumcision, thus, I will appear only in your abode, in Oaks of Mamre.”
19) When a man sleeps at night, his soul rises from the earth to the firmament and stands in that high radiance that we said, and the Creator visits her.
20) Each soul of a righteous, since she stands in the place of His glory, is worthy of receiving illumination of Hochma, standing, and she is worthy of sitting with her, meaning receiving the clothing of Hassadim, which is sitting. The Creator, ZA, called upon the patriarchs, HGT, His three lines, and told them, “Go visit so and so, the righteous who arrived, and greet him on My behalf, meaning that the three lines will bestow upon her the illumination of the Zivug called “greeting.” “On My behalf” is the Nukva, and they say, “God almighty, he is not worthy of the father going to see his son. The son should see and behold and come to meet his father.”
In the beginning, ZA illuminated for the soul the illumination of the right line, called “Abraham,” Holam. Afterwards he illuminated for her the illumination of the left line, called “Isaac,” Shuruk, and a division between the two lines occurred. Then the soul was blocked and the illumination of the two lines departed from the soul and they returned to ZA, since she was blocked and cannot receive from him. The soul should raise MAN from the Masach de Hirik and then the middle line, Jacob, will awaken. At that time the soul will be able to receive our illumination.
21) And the Creator calls Jacob and tells him, “You, who suffered raising sons, go and greet so and so, the righteous who came here, and I will go with you.” This is the meaning of “That seek your face, even Jacob. Selah,” referring to the souls of the righteous that Jacob the patriarch would greet, and they sought his face.
Jacob is the middle line. Sons is the birth of Mochin. The affliction of the son is the Masach de Hirik that diminishes the level from GAR to VAK and thus causes sorrow. But it is impossible to bear sons that are Mochin, except with that Masach.
After the soul raised MAN to Jacob, meaning he attracted the Masach de Hirik on which the middle line—which is Jacob—emerges, she told him, “Your way is to extend Mochin on the Masach de Hirik; make this Zivug for the soul.”
Panim is Hochma. Greeting [The Hebrew writes, “reception of face”] is clothing of Hochma in Hassadim. And eliciting the level of Hassadim and clothing Hochma in Hassadim is called “greeting.”
22) Jacob the patriarch is the throne of glory. The Creator made a covenant only with Jacob, more than the making of covenants with all his fathers. He made that throne for His dwelling only from the first ones because the first ones, who are Abraham and Isaac, cannot shine without him. This is why he includes their illumination in himself and becomes a throne in and of itself.
23) “[He will make them] inherit the throne of glory.” This is Jacob the patriarch, who made that throne in itself, to receive the Torah for the souls of the righteous. And the meaning of the words is “The throne of glory,” meaning the law of Jacob, who became the throne, will inherit them to the souls of the righteous.
24) The Creator walks with Jacob every beginning of the month. When the soul sees the glory of the mirror, which is the Divinity of her Maker, the soul blesses and bows before the Creator, as it is written, “Bless [the Lord] my soul.”
25) The Creator stands over the soul and the soul opens and says, “O Lord my God, You are very great” She praises the Creator for the body that remains in this world, too, and says, “Bless the Lord, my soul; and all that is within me,” indicating to the body. Thus, first the soul praises the Creator for her own attainment and then she says, “Bless the Lord, my soul, O Lord my God, You are very great.” Afterwards she praises Him for the body, too, for the splendor of the soul extends downwards and shines to the body. Then she says, “Bless the Lord, my soul; and all that is within me.”
26) And the Creator walks with Jacob, as it is written, “And the Lord appeared unto him by the Oaks of Mamre,” and Jacob is called “Mamre.” The name “Mamre” is because Jacob inherited 200 worlds from Eden, and he is a throne, for he became a throne in and of itself. Mamre is 281 in Gematria, hence the 200 of Eden that Jacob was awarded, as it is written, “And two hundred are for those who keep its fruit.” Eighty-one, in Gematria, is a chair, thus 281 in Gematria are Mamre. 200 worlds from Eden is the Hochma, called “Eden,” and the chair is for the Hassadim that clothe the Hochma. This is why it is said, “And the Lord appeared unto him by the Oaks of Mamre,” and this is the reason why Jacob is called “Mamre,” for he contains Eden and throne, which are the name Mamre. Hence, “And the Lord appeared unto him.”
27) “By the Oaks of Mamre.” Oaks means mighty and strong, and Mamre is Jacob, as it is written, “the Mighty One of Jacob.” “While he was sitting at the tent door, as it is written, “Lord, who will dwell in Your tent?” In other words, the tent door is illumination of the right line, covered Hassadim, illumination of the point of Holam, MI of Elokim, implied in “Who will dwell in Your tent?” in the word MI [who].
“In the heat of the day,” as it is written, “But unto you that fear My name shall the sun of righteousness arise with healing in its wings.” This refers to the illumination of the left line, the illumination of the point of Shuruk, ELEH of Elokim, illumination of Hochma without Hassadim, called “The coming out of the sun from its sheath, since the light of Hochma shines only in a sheath of Hassadim. And when it shines without Hassadim, it burns, as it is written, “In the heat of the day.”
At that time the wicked are sentenced in it, but the righteous are healed by it, since they disclose MAN and extend Hassadim to clothe the Hochma. This is what The Zohar implies in its interpretation of “In the heat of the day,” in the verse, “But unto you that fear My name shall the sun of righteousness arise with healing in its wings.” This teaches us that this light of the sun heals only in its wings, in the clothing of Hassadim that cover the force of the sun like wings. And before the arrival of the wings from the middle line, it is “In the heat of the day,” and at that time it burns.
28) At the time when the soul is “In the heat of the day,” the Creator, ZA, goes to bestow upon the soul. This means that He walks from place to place, in three places. He also walks from the tent door—the hidden Hassadim, in the form of MI, right line—to “In the heat of the day,” ELEH, meaning left line, and afterwards to Jacob’s place, the middle line.
Since the patriarchs, Abraham and Isaac, heard that the Creator, ZA, is going to the soul, they sensed that the soul was in a state of “In the heat of the day,” that she needed a place for clothing the Hassadim. Hence, they asked Jacob to go with them and greet the soul, meaning to extend over his Masach de Hirik, the level of Hassadim that determines between Abraham and Isaac, at which time the Hochma clothes in Hassadim, which is peace [also greeting in Hebrew]. It is called “peace” because prior to the determining of the level of Hassadim, the two lines are disputed. But through the level of Hassadim, the middle line, peace is made between them.
29) And Abraham and Isaac were standing over the soul after Jacob imparted the Hassadim as a greeting, and shone upon her the two lines—Abraham and Isaac—as well, as it is written, “And he lifted up his eyes,” meaning the soul, “And looked, behold, three men were standing opposite him.” The three men are the patriarchs—Abraham, Isaac, and Jacob—standing opposite him and seeing the good deeds that the soul has done, meaning they see the MAN of the soul and impart her with Mayin Duchrin [Aramaic: male water].
“And when he saw them, he ran from the tent door to meet them and bowed himself to the earth,” since she saw the presence of His glory with them, as it is written, “Your oils are good for fragrance, Your name is like purified oil; therefore the maidens love you.” Fragrance is the MAN that the soul raises, to extend Jacob’s illumination of peace, the level of Hassadim, when the level of Hassadim is clothed. Hence, “Your oils are good,” since the Mochin are received as good oil.
“Purified oil” means “In the heat of the day,” when the two lines depart the soul and cannot shine. At that time, it is considered that the oil, the Mochin, is emptied from the soul, the illumination of the point of Shuruk. However, afterwards, at the coming of Hassadim from Jacob, the illumination of Hochma is obtained from that point of Shuruk. Thus, “Like purified oil” means that during the illumination of the point of Shuruk, Your name is attained, the revelation of Divinity, the name of the Creator.
And yet, the soul’s only craving is to draw the Hassadim of the right line, MI. This is why the verse ends, “Therefore the maidens love you,” meaning the concealed Hassadim from MI, GAR de Bina, from which the souls particularly like to draw. This is what is explained in the words, “When he saw,” meaning the revelation of Divinity through the illumination of Shuruk after it clothes in Hassadim. At that time, he ran to meet them, to receive from the tent door, MI, as it is written, “Therefore the maidens love you,” meaning the Hassadim that are covered from Hochma, which are called “maidens” that the souls love.
30) “And the Lord appeared unto him by the Oaks of Mamre” speaks of the time of a person’s demise.
When Rabbi Eliezer Was Sickened
32) When the great Rabbi Eliezer became ill and was about to die, it was the eve of the Sabbath. He had Hyrcanus, his son, sit on his right, and disclosed before him profound and hidden things. At first, Hyrcanus did not learn from him wholeheartedly because he thought that his mind was not fully lucid. But once he saw that his father’s mind was clear, he received from him 189 sublime secrets.
33) When he reached the secret of the marble stones that mix with the high waters, Rabbi Eliezer wept and stopped speaking. He said, “Arise and go there, my son.” He told him, “Why?” And he replied, “I see that I will soon pass away.” He told him, “Go and tell your mother to move my Tefillin to a high place,” which hints to her of his departure, “And when I depart and come here to see them,” meaning the family, “They should not cry, for they are with me, near and high, and not lowly. And the human mind cannot attain it.”
34) While they were sitting, the greatest sages of the generation came in to visit him and he cursed them for not coming to him to serve him, as it is said, “Its service is greater than its study.” In the meantime, Rabbi Akiva came. He told him, “Akiva, Akiva, why have you not come to serve me?” He replied, “I did not have free time.” He was angered and said, “I wonder if you will die a natural death.” He cursed him that his death would be harsher than anyone’s. In other words, he also cursed the rest of the sages who did not come to serve him that they would not die a natural death, and said that Rabbi Akiva’s death would be the harshest.
35) Rabbi Akiva wept and told him, “Rabbi, teach me Torah.” Rabbi Eliezer began to speak of Maase Merkava [functioning of the system]. Fire came and encircled the two of them. The sages said, “This means that we are unworthy of hearing his teaching now.” They went out the door and sat there. Whatever happened happened, and the fire was gone.
36) He taught 300 decided rules in clarity as bright as snow; he taught him 216 reasons for the verses in the Song of Songs, and Rabbi Akiva’s eyes were shedding water, and the fire encircled them as before. When he reached the verse, “Sustain me with raisin cakes, refresh me with apples, for I am lovesick,” Rabbi Akiva could not bear it anymore and wept aloud, and lowed like an ox. He could not speak for fear that Divinity was there.
37) He taught him every profound and sublime secret in the Song of Songs and adjured him to not use any verse in it, so the Creator will not destroy the world because of him, since He has no desire for people to use it because of the great sanctity in it. Afterwards, Rabbi Akiva went out sobbing and his eyes were shedding water. He said, “Woe my teacher, woe my teacher, the world will be orphaned from you.” The rest of the sages entered and asked him, and he replied with words of Torah.
38) It became pressing for Rabbi Eliezer. He raised his arms, placed them on his heart, and said, “Woe unto the world. The upper world has once again removed and hidden every light and every illumination from the bottom world, as it was prior to his coming to the world. Woe unto you two arms, woe unto you two laws, for you will be forgotten from the world this day.” And The Zohar concludes about it and says, “Rabbi Isaac said that in all of Rabbi Eliezer’s days, the law was shining from his mouth as on the day when it was given on Mount Sinai.”
39) Rabbi Eliezer said, “I have learned Torah and I have grasped wisdom and have done services to sages that even if all the people in the world were authors, they would not suffice to write them. And my disciples did not lack from my wisdom but as a brush in the eye,” meaning as the drop that the eye sheds for the drop off the brush that enters it. “And did not lack from the wisdom of my teachers but as one who drinks in the sea.”
And The Zohar concludes that he said that only to praise his masters more than himself. In other words, his saying that he lacked from his teachers as one who drinks in the sea is more than a brush in a tube, which he said about his disciples, meaning it was to praise his masters more than himself.
40) They asked him about the rule of the sandal of the levirate marriage, if it accepts impurity, until he passed away and said, “Pure.” And Rabbi Akiva was not there at the time of his passing. At the end of the Sabbath, they found Rabbi Akiva dead. He tore his clothes and scraped his flesh, and blood was pouring down his beard, and he was yelling and crying. He came out and said, “Heaven, heaven, say unto the sun and the moon that the light that shone more than them has darkened.”
41) When the soul of a righteous wishes to depart the body, she is glad because the righteous is confident that upon his death he will receive his reward. It is written about that, “And when he saw… he ran… to meet them,” opposite the three angels that came with Divinity to receive his soul, glad to greet the angels. From which place does he greet them? From the tent door, as it is written, “And bowed himself to the earth,” to Divinity. In other words, the soul bowed down to Divinity who came to her.
And Behold, Three Men
45) The authority and the desire of the king, Divinity, appears in three colors—white, red, and green. These are the three colors in the eye. One color shows what is seen to the eye from afar, when the eye cannot clearly tell what it sees because it is far, until the eye receives a little bit of seeing by narrowing it. This is why it is written, “From afar the Lord appeared unto me,” which is the illumination of the middle line through the Masach de Hirik, for there is no opening for the lights without it.
46) The second color is the seeing of the eye when it is shut. This color is seen only by some shutting that it receives. Also, it is not clear vision because it is seen by shutting the eye and then opening it just a little, and then perceiving this vision. This vision requires resolution to comprehend what the eye perceived, for it is not clear. This is why it is written, “What do you see?” This is illumination of the left line from the point of Shuruk, when the lights are concealed for lack of Hassadim.
47) The third color is the radiance of the mirror. This is not seen at all except by rolling of the eye. When the eye is shut by shutting and rolled in rolling, the illuminating mirror is seen in this rolling. This is the illumination of the right line from the point of Holam. But the eye cannot remain in this third color except by seeing the illumination of the radiance by the shutting of the eye, which is the second color, mingled with the first color.
48) This is why it is written, “The hand of the Lord was upon me.” “The hand of the Lord was strong upon me,” since vision is by the shutting of the eye, which is Gevura and force. The prophets of truth attain the first two colors, with the exception of Moses, the high trustee, who was rewarded with seeing the third color, the illuminating mirror.
It is written, “And I appeared to Abraham, Isaac, and Jacob, as God Almighty, but by My name, HaVaYaH, I did not make Myself known to them.” But here it says in regards to Abraham, “And the Lord [HaVaYaH] appeared unto him.” Thus, He appeared by the name HaVaYaH to the patriarchs, as well. And he elaborates on the difference between the mirror of the prophecy of the patriarchs and the mirror of Moses’ prophecy, where even though it writes, “And HaVaYaH appeared unto him,” it is Divinity, a mirror that does not shine.
The Mochin that extend by three lines, extend from three points—Holam, Shuruk, Hirik. The Holam is covered Hassadim, MI of Elokim. The Shuruk is ELEH of Elokim, concealed light, since it is light of Hochma without Hassadim. Until Hirik—the level of VAK—arrives and decides between them. Through its force, the two lines are included in one another, where the Holam is AVI, Shuruk is YESHSUT, and Hirik is ZA.
Divinity, which is the King’s will, appears to the prophets in three colors, called “The three colors of the eye.” It begins from below upwards, from the middle line, the point of Hirik. One color shows what the eye sees from afar, but the eye cannot clearly tell what it sees because it is far. This is so because this color is the middle line, the level of Hassadim that emerges on the Masach de [of] ZA, Behina Aleph. This level is VAK, Hassadim without Hochma, while seeing means Hochma, and it cannot see clearly because this color is far from Hochma [wisdom], and Hochma is vision.
As long as this color of the eye is included with the left line, the illumination of the point of Shuruk, the eye receives some vision there by the force of her thriftiness, since the left line is thrift with Hassadim and its Hochma cannot shine without Hassadim. Hence, according to the force of the Hassadim, where the blocking of the left line receives from the middle line in order to open its block, its Hochma shines to the middle line and the Hochma enters it, although its quality is VAK and it is far from Hochma.
It turns out that this color—of the middle line—takes scanty vision with its stringency and blocking. And he calls it, “scanty vision,” to indicate that the GAR de Hochma do not shine in her, but only VAK de Hochma. And the VAK, compared to GAR, is considered “scanty vision.” It is written, “From afar the Lord appeared unto me.” This relates to the middle line, which is remote from Hochma, as it is VAK. But because of its mingling with the left line, it is said, “From afar the Lord appeared unto me,” since vision is received specifically in the middle line, which is far. Had it not been for the middle line, vision would not have appeared at all.
He says that the second color, vision, meaning the light of Hochma in this color, is shut, since it is the left line and the illumination of Shuruk, which is blocked and does not shine for lack of Hassadim. This is why the color of Hochma in it is blocked. The color of Hochma is unseen to the eye except the little bit of blocking that he receives from the first color, which is the middle line, and does not shine clearly. This means that for lack of Hassadim, he cannot shine unless by integration with the middle line, which is VAK, to receive Hassadim from it. It turns out that he is necessarily unable to shine unless by minute shutting from the first color.
This is the reason why it does not shine clearly in GAR de Hochma, but only in VAK de Hochma, which is not as clear as the GAR de Hochma. This color, which is illumination of Shuruk and left line, shines by the shutting of the eyes. First, illumination of Hochma is drawn without Hassadim, which shuts the eye so it does not shine at all. Next, through mingling with the first color, he opens it to shine a little, meaning to illuminate in VAK de Hochma and not in GAR. At that time, she receives the measure of seeing, VAK de Hochma.
This second color is considered a dream and requires a solution because for itself, it is blocked for lack of Hassadim. For this reason, its illumination is called “light of Achoraim” [posterior], which is illumination of the dreams that are written in the Bible. It awaits a solution, the illumination of the light of Hassadim, for then, by clothing in Hassadim, the light of the dream is drawn—to exist while awake.
The illumination of Hochma that the eye received in the form of illumination of Shuruk and left line exists through the solution, which is the clothing in the light of Hassadim from the first color. And if he does not obtain the light of Hassadim from the first color, this light of the dream does not exist at all, and is not known. It is as though it never existed. For this reason, the illumination of this second kind is called “a dream,” as it does not exist at all without a solution, since it is unattainable prior to the solution.
The third color is the illumination of the point of Holam, covered Hassadim, the light of HGT de ZA, called “illuminating mirror.” However, this light is present in the eye only when the eye is shut, and shines only when the illumination of Shuruk alone shines in her. Then it is rolled in rolling on the three points—Holam, Shuruk, and Hirik, and the illumination of Holam appears in that rolling, too, which is the light of the illuminating mirror, Hassadim that are covered from Hochma.
But the eye cannot remain in that color of the point of Holam because it needs Hassadim that are revealed in Hochma. The eye sees the radiance that shines within the shutting of the eye only when it clothes the illumination of Hochma that is in the second color, which is the illumination of the point of Shuruk inside the Hassadim that it obtained. At that time, it is primarily the light of Hochma that shines in it.
Hence, it is regarded as a mirror that does not shine because the illumination of the point of Holam does not remain in it. Since it receives primarily from the first two colors—the illumination of Hirik and Shuruk—which are restricted, the Nukva is called “The hand of the Lord,” from the words Gevura and force, as it is written, “The hand of the Lord was strong upon me.” Also, the first two colors shine in a vision to the prophets of truth, meaning in a mirror that does not shine, with the exception of Moses, who was rewarded with looking up at the illumination of Holam, in what is not seen at all, meaning in the illuminating mirror.
49) “Appeared unto him” refers to Divinity appearing before him inside these degrees that connect in her—Michael to the right, Gabriel to the left, Raphael in front, and Uriel in the back. After he explains the difference between Moses’ prophecy and the prophecy of the patriarchs, he proves that the words, “Appeared unto him” means the revelation of Divinity in three colors.
“And HaVaYaH [the Lord] appeared unto him.” The name, HaVaYaH, points to the mirror that shines only in the form of bestowal upon Divinity during the rolling, since then the illuminating mirror appears, meaning HaVaYaH, while drawing the right line, the illumination of Holam. However, after the rolling it remains primarily in the two lines—middle and left—as this is why it is called a mirror that does not shine, Nukva. And when it writes HaVaYaH, it is to indicate bestowal upon the Nukva during the rolling.
There are two thrones in Atzilut: the upper throne, Bina, becomes a throne for Hochma, since Hochma appears only through her. The bottom throne is the Nukva, where Mochin de ZA appear only through the Nukva. The upper throne stands on the four legs, HGT de ZA and the Nukva. HGT de ZA are the three lines that extend in the three points—Holam, Shuruk, and Hirik—that shine in the Bina, and the Nukva is the fourth leg, which receives from them and stands behind HGT de ZA.
Afterwards, when the Nukva returns to Mochin of Panim be Panim [face-to-face], she herself becomes a throne for ZA. Then her four legs are the four angels—Michael, Gabriel, Raphael, and Uriel. Michael, Gabriel, and Raphael extend from the three lines, HGT, the three legs of the upper throne. Hence, they are inside, like HGT that stand there inside. And Uriel stretches out from the fourth leg of the upper throne, the Nukva, which stands there in the Achoraim of HGT. Hence, the angel Uriel, too, is in the back of the Nukva, meaning within the four degrees that were connected into being the four legs in the upper throne, which are four angels in the Nukva.
Uriel is in the back, since he is the fourth leg, like the fourth leg of the upper throne, which is in Achoraim there, as well, in the four angels that carry the throne to the Zivug during the rolling of the eye. But afterwards the Nukva remains in another order, where Uriel is in front and Raphael is in the back. In this respect, the Nukva is called, “a mirror that does not shine.
This is the reason why Divinity appeared before him in these oaks, the shades of the world, to show them the first covenant, the holy Reshimo [recollection] that was in the whole world in the form of faith. This is so because there are two points to Malchut: the point of Tzimtzum Aleph [first restriction], the middle point in the whole world, both from the settlements and from the wilderness, and the point of Tzimtzum Bet [second restriction], the middle point of the only the settlements, and not from the whole world.
Opposite them are two covenants, which correspond to cutting and exposing. The first covenant corresponds to the middle point of the whole world, the cutting of the foreskin. The second covenant corresponds to the point of settlement, the exposing.
The oaks of Mamre are harsh Dinim that extend from the middle point in the world. This is why Divinity appeared before him at the Oaks of Mamre, which are the shades of the whole world, corresponding to the middle point of the whole world. It is to present the first covenant before them, the cutting off of the foreskin, opposite the holy Reshimo that was in the whole world in the form of Nukva, called “faith.” This is opposite the first point that occurred in Tzimtzum Aleph, the middle one in the whole world, from which the first covenant extends—the cutting off of the foreskin.
50) “While he was sitting at the tent door.” The tent door is the place called “covenant,” which is “faith,” meaning Nukva. “In the heat of the day” is what Abraham adhered to. It is the force of the right side, his degree.
There are two kinds of Dinim:
Dinim de Nukva, which extend from the force of Tzimtzum in her. This is the tent door.
And male Dinim, which extend from the illumination of the point of Shuruk. This is “In the heat of the day,” when the sun, the light of Hochma, shines without the sheath of Hassadim, at which time it emits great heat, as it is written, “Do not look at me because I am swarthy, since the sun has tanned me.” This is the force of the right side, the male Gevurot, considered right.
Also, these two kinds are called Tzadik [righteous] and Tzedek [justice].
51) “The tent door” is the gate of righteousness, the door of faith, Nukva, the Dinim de Nukva. She is called “a door” because then Abraham went into that holy Reshimo of the circumcision. Had it not been for that, he would not have come under the circumcision. This is why it is called “a door.”
“In the heat of the day is considered Tzadik, a degree of connection that those who are circumcised enter it, and the holy Reshimo is registered in it, since the foreskin has been removed from it and it entered in the illumination of the two degrees, Tzadik and Tzedek, which are faith.
Tzadik and Tzedek are Yesod and Malchut. However, these two names indicate the great Zivug of ZON to disclose the Mochin of Haya. As long as there is a hold for Klipot and Dinim, this Zivug cannot appear. Accordingly, these Mochin cannot be revealed before the end of correction.
The advice for that is the circumcision. The Dinim consist of two discernments: Nukva and male, and they are opposite. Both cannot serve in the same place, since two opposites do not come in one place. Hence, by the awakening of the lower one through the commandments of the circumcision, the two kinds of Dinim are brought into one place, the upper Yesod, and they revoke each other, as is the nature of opposites, and both are cancelled. And since they have been cancelled, the Zivug of Tzadik and Tzedek immediately appears and the great Mochin are revealed.
This is the act of the circumcision. The scalpel that cuts extends from the Dinim de Nukva and the foreskin is the male Dinim. It turns out that the scalpel removes the foreskin, meaning that the Dinim de Nukva cancel out the male Dinim. And sometimes the contrary is needed, for the male Dinim to cancel out the Dinim de Nukva.
Rashi writes about the verse, “And the waterfalls of the streams,” that there were two mountains; one had dents, Dinim de Nukva, and the other had protruding breasts opposite the dents, male Dinim. And the Amorites were hiding in the dents and showered arrows over Israel from there while they were walking between the mountains. And the Creator made a miracle of bringing the two mountains so they became as one. Thus, the protrusions in one, the male Dinim, entered the dents of the other, the Dinim de Nukva, and the Amorites were crushed between them. Hence, through the arrival of the two opposites into one place, the Dinim de Nukva were cancelled because the Amorites in the dents were killed. But here in the circumcision the primary need is to cancel out the male Dinim, the foreskin. But in reality, both are cancelled.
The Dinim de Nukva are the tent. They cancel out and remove the foreskin, the male Dinim, which become a gate for Malchut’s completion, named Tzedek. This is so because by the removal of the Klipa of the foreskin by the Dinim de Nukva, Abraham entered to receive those holy Mochin that appear in a Zivug of Tzadik and Tzedek. This is why they are considered a gate.
“In the heat of the day” is Tzadik. After the Dinim de Nukva removed the foreskin so it is adhered to the Yesod, which is “In the heat of the day,” the name Tzadik appeared in it, meaning the exposing, which is made of the words Parah Koh [the Lord (Yod–Hey) exposed]. This is the degree of the great bonding of Tzadik and Tzedek that discloses the great Mochin. After all the Dinim and the Klipot were removed by the cutting, the Mochin of Yod–Hey appear in the exposing, which is Tzadik and Tzedek.
52) “Behold, three men.” These are three angels, messengers who clothe in the air and descend into this world in the form of human beings. They were three, as it is above, HGT de ZA, since the rainbow, meaning the Nukva, appears in only three colors—white, red, and green—like the colors of HGT de ZA.
53) These three people are the three colors—white, red, and green. White is Michael, right, and extends from Hesed de ZA; red is Gabriel, left, and extends from Gevura de ZA; and green is Raphael, extending from Tifferet de ZA. These are the three colors of the rainbow, without which the bow, the Nukva, is not seen. And this is why it is written, “Appeared to him,” since the revelation of Divinity is in these three colors, meaning that the words, “Behold, three men” is the explanation of the words, “And the Lord appeared to him.” “Appeared to him” means that Divinity appeared to him, and that revelation was by the revelation of the three colors on which the text concludes, “Behold, three men standing opposite him,” Michael, Gabriel, and Raphael, who extend from the three lines of ZA, which extend from the three points—Holam, Shuruk, and Hirik de Bina.
54) All three angels are required. One is for curing him from the circumcision, which is Raphael, who is the healer. One was to tell Sarah that she would have a son. This is Michael, since he is appointed over the right side and all the blessings and the good from the right side were given into his hands.
55) And one was for overturning Sodom. This is Gabriel, who is to the left, appointed over the Dinim in the world. This is so because Din is from the left side and the action is through the angel of death, who is the king’s captain of the guard, who executes the Dinim that were sentenced by Gabriel.
56) And all of them do their mission, each according to what befits him. Angel Gabriel goes on a mission to the holy soul, and the angel of death goes on a mission to the soul, from the evil inclination. And yet, the soul does not leave the body until she sees Divinity.
57) When Abraham saw those three angels coming together, he saw Divinity in her colors and bowed, since they are the three colors of ZA that Divinity clothes in. This is why it is written, “And bowed down to the earth.” This is similar to Jacob, who said, “And Israel bowed down upon the bed’s head,” that is, to Divinity.
58) He referred to Divinity by the name ADNI, when he said, “ADNI [My Lord], if now I have found favor in Your sight, please do not pass Your servant by,” as he turned to the Tzadik, Yesod de ZA, called “Lord.” This is so because then Divinity is called “The Lord of all the earth” because she shines from the righteous one, Lord, and shines with her colors, which stretch from the three lines of ZA, as she is completed with them above.
59) We learn from this that the lower mirror, Divinity, draws from above, from Bina, since these three colors, which are the three angels, draw the lights from above, from those high sources that are the three lines in Bina herself.
60) And because they bond with her and support her in everything, the name ADNI is said about her, since this name appeared to Abraham completely in the upper ones, in the lights of Bina. And it became openly revealed to him, which was not so before he was circumcised. Before he was circumcised, the Creator did not wish to elicit holy seed from him. But once he was circumcised, the holy seed immediately came out of him, meaning Isaac.
61) For this reason, when he was circumcised, Divinity appeared over him in these holy degrees, as it is written, “And the wise shall shine as the radiance of the firmament.” Thus, with the correction of the firmament, the Parsa, KHB TM de Atzilut were split and divided, and twelve Partzufim emerged from them.
Keter was divided into four Partzufim: Atik and Nukva, AA and Nukva.
Hochma and Bina were divided into four Partzufim: upper AVI and Ysrael Saba and Tevuna.
Tifferet and Malchut were divided into four Partzufim: the great ZON and the small ZON.
Hence, these twelve Partzufim are called “The radiance of the firmament,” since they were made and came out by the force of the firmament.
The first radiance is the radiance of those who shine in the lighting up of the radiance.
The second radiance is the radiance that shines and glitters to several sides.
The first radiance is Partzuf Atik and the second radiance is his Nukva. Atik himself is from the unmitigated Malchut, above the firmament, which is not fissured. However, this Malchut is the root of the mitigated Malchut, and she lights the lights of Bina after they have been quenched. It is written about the importance of Partzuf Atik that his radiance shines with the lighting of the radiance. It lights the radiance of Bina, which is the root of all the Mochin, and had it not been for that lighting, there would have been no Mochin of Gadlut in Atzilut.
He adds about the importance of Partzuf Nukva de Atik that she lights and shines both in the unmitigated Malchut and in the mitigated Malchut, since she has already been established with the firmament, having been fissured. For this reason, she shines to all sides. But the Partzuf of the male Atik does not shine to all sides but only to the lighting, since he is above the firmament and he did not fissure.
And thus he elaborates on the virtues of all twelve Partzufim of Atzilut, all of which are included in ZA. And ZA bestows upon the Nukva all those holy degrees. Thus, although Abraham received only from the Nukva, he is still rewarded with all twelve upper degrees because they were all connected to the Nukva in the name ADNI in her. However, before he was circumcised, he was rewarded with receiving the speech only from the Nukva, before those twelve degrees connected to her.
62) The rising and falling radiance is Partzuf AA. This is so because the illumination of Atik cannot descend to Atzilut. The radiance shines to all discernments. This is the Nukva de AA, since AA bestows only Hochma without Hassadim, but the Nukva de AA, his Malchut, bestows Hassadim, as well. From the Rosh of AA, from Eden, Bina came out and clothed in four Partzufim: her GAR clothed in AVI and her ZAT in YESHSUT.
The never-ending radiance is the two Partzufim, upper AVI, whose Zivug is perpetual. Since GAR de Bina clothes in them, they are in Hassadim that are covered from Hochma, in accord with the nature of Bina.
The radiance that produces offspring is the two Partzufim Ysrael Saba and Tevuna, whose illumination is not perpetual, although they shine in illumination of Hochma and there is no Zivug for procreation of souls without the light of Hochma; hence, they are of great merit.
63) The radiance that is hidden and concealed, the spark of all sparks. This means that his sparkling is greater than all the sparkling in the worlds and all the degrees are in him, since he contains all twelve degrees of Atzilut. He is the two Partzufim, the great Zeir and his Nukva, which together are called ZA.
He comes out and disappears, blocked and revealed, sees and does not see. When he comes out and shines, he disappears, since the illumination of ZA extends from the upper AVI, who are in Hassadim that are covered from Hochma. Hence, when he comes out and shines he is also necessarily as hidden as AVI.
When he is concealed and does not shine, then he is revealed. This means that when he receives the illumination of Shuruk from Ima, Hochma, he is then disclosed. However, Hochma does not shine without Hassadim. Therefore, he is blocked and does not shine. He does not receive Hochma for himself, since he is from the discernment of GAR de Bina, but he does receive Hochma for the Nukva. This is why it is written that he sees, since the light of Hochma is called “vision.” He sees in order to bestow upon the Nukva, but for himself, he is always in covered Hassadim.
This boundary is the border in this Partzuf. A boundary means border, the origin of the pit, the Nukva de ZA. This border is the Masach erected in the Kli of Malchut on which the Zivug de Hakaa is made. The face of a man is from the Chazeh de ZON upwards. Hence, there is a place of Zivug there, and not from the Chazeh down. From the Chazeh de ZON upwards it is called “the great ZON,” and it is called ZA only. From the Chazeh de ZON downwards it is called the small ZON, and it is called Partzuf Nukva only.
The Masach in the Partzuf of a man’s face is the origin of the pit, the Nukva, since she receives only from the illumination of the Zivug in this Masach, which comes out to shine only in the day. At night, it disappears. It does not shine then and at midnight, he plays with the souls of the righteous in the Garden of Eden, who are his offspring.
64) Radiance that shines and illuminates for everyone the whole of the Torah, which is Hochma. It receives Hochma and all the colors HB TM are blocked in it, since he is Partzuf Nukva that contains two Partzufim from the Chazeh down, which are called “the small ZON.” It is known that Hochma is not received in Atzilut but in the Nukva, and she is called ADNI.
Three colors, NHY, are seen below her, and three colors above—HGT. When she rises above the Chazeh for a Zivug with ZA, she becomes a fourth to the patriarchs, and it is considered that HGT de ZA are above and NHY de ZA are below her. And only the three below her are revealed and seen in the illumination of Hochma, not the HGT above her.
Everything extends from those upper three, HGT. Even the illumination of Hochma in the three lower ones, NHY, extends from HGT. And yet, they are unseen because they do not receive Hochma for themselves. And he sparkles in twelve sparkles and lights that sparkle off him. This means that she receives from ZA all twelve degrees of the twelve Partzufim that ZA contains. And they are thirteen with the one that includes them, the Holy Name, HaVaYaH, within Ein Sof. Thus, they are twelve degrees in Atzilut, and with Ein Sof that includes them they are thirteen.
It is the same in the twelve degrees in the Nukva. They are thirteen with the Holy Name of ZA that contains them, and in which Ein Sof is clothed. The one that contains them is called HaVaYaH, and the twelve degrees in the Nukva are called ADNI.
65) When the lower radiance, the radiance of the twelve, called ADNI, connected with the upper radiance, ZA, called HaVaYaH, they became one name in which the prophets of truth attain and look into the upper radiance. This is the name HaVaYADNI, meaning HaVaYaH and ADNI combined. In it, they attain seeing the concealed things, as it is written, “As the color of electrum out of the midst of the fire.”
66) This secret, the nine points in the Torah, meaning Bina, was said unto you upper ones, the high and the good from the right side. This is the three points—Holam, Shuruk, and Hirik—each of which consists of all three, hence they are nine points. They come out the Rosh [head] de AA through Malchut’s rising to Bina and they divide into Keter and Hochma, Bina, and TM. Bina and TM clothe in the letters that are ZON, and the letters travel small journeys through Bina and TM de Bina that clothe in them, meaning that the letters receive from them Mochin de Katnut [smallness], VAK without Rosh.
At the time of Gadlut [adulthood, greatness], Bina and TM de Bina that contain nine points ejects from herself these letters in whom she was clothed, and the letters expand from Bina and TM de Bina, which are called nine rulers. Thus, nine points remain whole, to move the letters, meaning to bestow Mochin upon them, which provide motion and livelihood in the letters, which are ZON.
First, the nine points that are Bina are divided into two halves. Their bottom half, Bina and TM, descended and clothed in the letters ZON, at which time these points imparted small journeys upon the letters, which means Mochin de Katnut. Afterwards, at the time of Gadlut, the bottom half of the points ejects the letters and the letters expand from them, since Bina returned to the Rosh of AA and the bottom half returned and joined with the upper half. Thus, she was once again complete with ten Sefirot in Kelim and lights, and the points could then bestow Mochin de Gadlut upon the letters, which are ZON.
They will travel only when these come out of Rosh de AA by themselves. Why should Bina come out of the Rosh and diminish into VAK, and then return to the Rosh to bestow Mochin de Gadlut upon the letters? Why does she not bestow them Mochin de Gadlut before she departs the Rosh de AA? The letters could not travel to receive Mochin for movement, except when these points exit the Rosh of AA. At that time, the bottom half descends and clothes in the letters.
67) These letters are considered Ein Sof, Malchut of the quality of Din, on whom there was Tzimtzum Aleph [the first restriction], to not receive any direct light within her. All the letters are under the shade of Ein Sof. The letters are ZA and the Nukva, which is Malchut, can say that Tzimtzum Aleph de Ein Sof lies atop her.
But ZA, on whom there was no Tzimtzum Aleph, is not under the shade of Ein Sof. This is why he says, “All the letters,” since even ZA is under the shade of Ein Sof because the root of ZA is from Tabur de AK downwards, which is the place of Malchut de Tzimtzum Aleph. Hence, the letters are unfit to receive any Mochin within them. Instead, as the points travel, these blocked letters travel, too.
Due to the exit of Bina from Rosh de AA, her Bina and TM fell and clothed in letters. Hence, the letters became as one body with these Bina and TM within them. At the time of Gadlut, just as these Bina and TM return and rise and travel to the Bina, and Bina returns to Rosh de AA, the letters that clothe them travel with them. They, too, ascend and unite with the Bina and receive her lights, like her Bina and TM.
Thus, in and of themselves, the letters are unfit for traveling, for Mochin. But because half of the Kelim de Bina fell and clothed in them, they became a single body with them and they receive Mochin through the journeying of the Kelim de Bina. And although they are unfit for traveling in and of themselves, since they are the restricted Malchut, these secrets on which there are the letters—meaning the restricted Malchut—become revealed and concealed.
These are the forces of the quality of Din from the restricted Malchut. They are concealed and hidden in the letters, and only Malchut that is mitigated in Bina is revealed in them by the descent of half of Bina into them. And do not think that the forces of the restricted Malchut are hidden and concealed in a way that they never appear in them, since when they need to receive Mochin they are concealed and hidden. But sometimes they appear, when they need to elicit the middle line.
68) Nine names are engraved in ten. Because the restricted Malchut was concealed, there are only nine Sefirot in them, nine names, since the tenth, Malchut, is missing. However, he says that the nine names were engraved and ten were made out of them because the Yesod was divided into two Sefirot and two names, Adon, Shadai. The first is EKYEH, Keter, and the second is Yod Hey, Hochma. EKYEH Asher EKYEH [I am that I am] is Bina; HaVaYaH, punctuated as Elokim is YESHSUT; El is Hesed; Elokim is Gevura; HaVaYaH is Tifferet; Tzevaot [hosts] is Netzah and Hod; and Adon Shadai are both in Yesod—Adon is Ateret Yesod, and Shadai is Yesod itself.
69) These ten names are engraved according to their essence. All these names were engraved and came in the ark of the covenant, which is the name ADNI. This is what appeared to Abraham after the circumcision, meaning the name ADNI, the Nukva after she received within her all ten names, which are all the degrees in Atzilut. But before he was circumcised, he did not attain the seeing, except from the Nukva alone, without her connection with the upper degrees.
70) Michael is the name of the right, Hesed, who clings and serves the name ADNI more than the other angels. Where the name ADNI is found, Michael is there, too. When Michael departs, God, which is Nukva, departs with Shadai, which is Yesod.
71) In the beginning, there were three men, who clothed in this image of Avir [air] and were eating. Of course they ate, since their fire consumed and destroyed everything. This gave contentment to Abraham. For themselves, they are certainly fire, and this fire was covered by the image of the Avir and was unseen. And that food that they ate was scorching fire and they ate it. This gave Abraham contentment.
72) When Divinity departed, it is written, “And God went up from Abraham.” Michael promptly departed with her, as it is written, “And the two angels came to Sodom.” First it said three, and now two, which means that the angel Michael departed along with the ascent of Divinity and only two angels remained.
73) The angel that appeared before Manoah descended and clothed in the air and appeared before him. This is the angel Uriel, who did not descend among those angels who were with Abraham. Here he descended alone to tell him he would have a son.
74) And because Manoah is less important than Abraham, it does not say that he ate, for it is written, “If you detain me, I will not eat of your bread.” And it is written, “When the flame went up… the angel of the Lord ascended.” And here it writes, “And God went up from Abraham.” But in the angels, it does not say that they went up from Abraham, since with God, Michael departed, too, and Raphael and Gabriel remained, and it is written about them, “And the two angels came to Sodom,” in the evening, when Din is in the world. Afterwards, one of them departed and only Gabriel remained for the upheaval of Sodom. Lot was saved by Abraham’s merit, and hence, he, too, was rewarded with the two angels, which is why they came to him.
76) “Who shall ascend into the mountain of the Lord, and who shall stand in His holy place?” All the people in the world do not see why they are in the world. They do not observe so as to know for what purpose they are living in the world, and the days go by and never return. And all those days that people live in this world rise and stand before the Creator, for they were all created and they are real. And how do we know that they were created? Because it is written, “The days that were created.”
77) And when the time comes to depart this world, they all approach the High King, as it is written, “As David’s days to die drew near,” and “As Israel’s days to die drew near.”
78) When a person in this world does not watch and does not consider why he is alive, but considers each day as walking in a void, when the soul departs this world, she does not know which way it is being lifted. This is so because the way up to where the illuminations of the high souls shine—the Garden of Eden—is not given to all the souls. Rather, as one draws upon himself in this world, the soul continues to walk after she departs him.
79) If that person follows the Creator and desires Him in this world, later, when he passes away from this world, he follows the Creator, too, and is given a way to rise to the place where the souls shine due to the craving that his desire followed everyday in this world.
80) Rabbi Aba said, “One day, I came across a city that was one of those that were in the east, and I was told of that wisdom that they knew since the old days. They found their books of wisdom and presented me with such a book.
81) “And the book said that according to the direction of a person’s desire in this world, he draws upon himself the spirit from above, similar to the desire that had become attached to him. If his desire aims for a sublime and holy thing, he extends upon himself that same thing from above downwards.
82) “And if his desire is to cling to the Sitra Achra, and he aims for it, he extends that thing upon himself from above downwards.” And they said that extending something from above depends primarily upon the speech, the act, and the desire to adhere. This draws from above that same side that had clung to him.”
83) And I found in the book all those deeds and worships of stars and idols, and the things that are needed to worship them, and how the desire should aim in them in order to draw them to themselves.
84) Similarly, when one wishes to adhere to the holy spirit above, it depends on the act, the speech, and on aiming the heart to that thing, so one will be able to draw it from above downwards and to adhere to it.
85) And they said that a person is pulled out when he leaves this world by what attracts him in this world; and he is attached and attracted in the world of truth to what he had been attached and attracted to in this world. If it is holiness—holiness; and if it is impurity—impurity.
86) If it is holiness, he is pulled to the side of holiness. It clings to him above and he becomes appointed as a servant, to serve before the Creator among all the angels. Also, he adheres above and stands among those holy ones, as it is written, “And I will grant you access among those who are standing here.”
87) Similarly, if he clings to impurity in this world, he is pulled to the side of impurity and becomes as one of them, adhering to them. These are called, “damagers to people,” and when one passes away from this world, he is taken and submerged in hell, that same place where the impure ones who have defiled themselves and their spirits and then clung to them are judged. And he becomes a damager, as one of those damagers of the world.
88) I told them, “My sons, the words in the book are close to words of Torah. But you must stay away from these books lest they will divert your hearts to these works and to all those sides it mentions here. You might stray from the work of the Creator.”
89) This is so because all those books mislead people, since the sons of the east were wise and inherited this wisdom from Abraham, who gave to the sons of the maidservants, as it is written, ‘But unto the sons of the concubines that Abraham had, Abraham gave gifts,’ and afterwards they were drawn in this wisdom to several directions.
90) But the seed of Isaac, the share of Jacob, is not so, as it is written, “And Abraham gave all that he had unto Isaac.” This is the holy share of the faith to which Abraham adhered, and it is from this lot and from this side that Jacob came. It is written about it, “And behold, the Lord stood above him,” and it is written, “But you… My servant, Jacob.” For this reason, one must take after the Creator and always adhere to Him, as it is written, “And to Him shall you cling.”
91) It is written, “Who shall ascend into the mountain of the Lord?” It is also written, “He who has clean hands,” who did not make a statute and whose hands were not made coarse by what he does not need. His hands were not defiled and he did not defile the body with them, such as those who defile themselves with their hands. And it is written, “And a pure heart,” meaning one who did not extend his desire and his heart toward the Sitra Achra, but followed the work of the Creator.
92) “Who has not lifted up his soul to falsehood.” It writes, “His soul,” but it is read, “My soul.” This is the soul of David, the side of faith, Nukva de ZA. His soul is the soul of a real person, and this is the difference between the text and the reading. Thus, when a person passes away from this world and his soul departs with good deeds, she will be rewarded for them with walking among all those holy ones, as it is written, “I shall walk before the Lord in the lands of the living.” Hence, he says, “Because he has not lifted up my soul to falsehood, he will be blessed by the Lord.”
Behold, Three Men—and They Ate
93) After Abraham was circumcised, he was sitting and hurting, and the Creator sent him three angels openly to give him regards. How were they revealed? Who can see angels, because it is written, “He makes winds His messengers”?
94) Of course he saw them, since they came down to earth in the form of people. They were certainly holy spirits, but when they come down to the world, they clothe in air and in elements of cover and wrapping and seem to people precisely in their form.
95) Abraham saw them as in the form of people. And although he was in pain from the circumcision, he went out and ran toward them, since it was his way to welcome guests.
96) But he certainly saw them as angels, as is evident from what is written, “And the Lord [ADNI] said,” which is the name Aleph–Dalet of Divinity. Aleph Dalet is an acronym of the name ADNI, since Divinity was coming and those angels were her supports and her throne, since they are the three colors—white, red, and green—below Divinity, from her Chazeh down, regarded as being under the degree in each degree. These angels are the externality of Divinity, from the Chazeh down.
97) And he saw that they were angels because he was circumcised, which he did not see previously, before he was circumcised. In the beginning, he knew that they were men, and afterwards he knew that they were angels who came to him on a mission from the Creator when they told him, “Where is Sarah, your wife?” and gave him the news of Isaac.
98) The punctuated letters in the word “Unto him” [in Hebrew] in the verse, “And they said unto him: ‘Where’” are Aleph–Yod–Vav. The sign Aleph–Yod–Vav implies to what is above; it implies to the Creator. It is about Him that they asked him, “Where.” And he said, “Behold, in the tent,” meaning he was adhered to Divinity. This is because here it is written, “Behold, in the tent,” and there, “A tent that shall not be removed.” As there it means Divinity, here it means Divinity, as well.
Since the Aleph–Yod–Vav are already punctuated in the words “Unto him,” why does it then say “Where”? It is because the joining of male and female together is faith. This is why they asked Aleph–Yod–Vav about the Creator, and “Where” about Divinity. In other words, they evoked him to unify the Creator and His Divinity. As was said, the writing says, “And he said, ‘Behold, in the tent,’” since there he connected everything—the Nukva, called “tent,” and there is the Creator.
99) But did the angels not know that Sarah was in the tent that they asked about her, “Where”? These angels know in this world only what is permitted for them to know. “For I will go through the land of Egypt,” I the Lord. But there are several emissaries and messengers to the Creator; why did He go through the land of Egypt Himself? It is because the angels cannot tell a drop of a firstborn from one that is not of a firstborn. Only the Creator knows that.
100) “And put a mark on the foreheads of the men.” Why do the angels need that sign? It is because the angels know only what is permitted for them to know, meaning all those things that the Creator is destined to bring to the world. And they know it because the Creator makes announcements through all the firmaments and announces the thing that He is destined to bring to the world, and the angels hear the announcements and know.
101) When there is a saboteur in the world, one should hide oneself in one’s home and not be seen on the street so he will not sabotage. As you say, “And none of you shall go out of the door of his house until the morning.” This is because one should hide from those angels that he can hide. But from the Creator, one does not need to hide, as it is written, “Can a man hide himself in secret places that I shall not see him? says the Lord.”
102) Why did they ask about her? It is because even after they had heard that she was in the tent, they did not go in there to tell her, but told Abraham while he was outside. They did not wish to convey the message to her face. Hence, when he said, “Behold, in the tent,” he immediately said, “I will certainly return,” since they did not intend Sarah to hear. Come and see, it is common manners that before Abraham invited them to eat, they told him nothing so it would not seem as though he invited them to eat because of the news. Hence, after it is written, “And they ate,” they told him the news.
103) But do angels from on high eat? Indeed, for Abraham’s honor it seemed as though they were eating, meaning they were pretending to eat. But another said that they actually ate, since they are fire that consumes fire. And it was not that they seemed as though they were eating. Everything that Abraham gave them, they ate, since they ate from Abraham’s side above.
Extending Hassadim is eating above. And Abraham is Hesed. Hence, they ate everything that he gave them from his quality, the quality of Hesed, since this is how they eat above, in heaven.
104) Everything that Abraham ate, he ate in purity. For this reason, he sacrificed before the angels and they ate. And Abraham kept purity and impurity in his home. An impure person could not even serve in his home until he gave him a Tevila [purifying bathing]—if he were only slightly impure—or made him properly keep seven days in his home if he were in grave impurity, and afterwards he gave him a Tevila.
105) It is written, “If there is among you any man who is unclean because of a nocturnal emission,” what is his correction? “When evening approaches, he shall bathe himself with water.” If some other grave impurity occurs to him, such as gonorrhea or leprosy or menstruation, meaning he has two impurities, the Tevila that he took for his emission that day before evening is insufficient. Instead, he must keep seven days and then perform Tevila again. And it makes no difference if the emission occurred to him before he received the other impurity or afterwards.
106) Abraham and Sarah were setting up Tevila for every person—he for the men and she for the women. The reason why Abraham engaged in purifying people is that he was pure and he was called “pure,” as it is written, “Who can bring a clean thing out of an unclean? not one,” and Abraham is pure who came out of Terah, who was unclean.
107) This is why Abraham engaged in Tevila, to correct the degree of Abraham. And his degree is water, Hassadim, for which he was made to purify all the people in the world with water. Similarly, when he invited the angels, in the beginning of his words, it is written, “Let him take some water,” to strengthen the degree where there is water, the degree of Hesed.
108) For this reason, he was purifying people from everything, purifying them from any idolatry and purifying them from the side of impurity. And as he was purifying the men, she was purifying the women. Thus, all those who came to him were purified from everything, from idolatry and from impurity.
109) Wherever Abraham lived, he planted a tree. But it did not grow properly in any place except when he lived in the land of Canaan. And by that tree he would know who was united with the Creator and who was united with idolatry.
110) When one was united with the Creator, the tree would spread its branches over him and cover his head and give him a nice shade. When one united with idolatry, the tree would lift itself from him and its branches would rise up. Then Abraham knew that he was an idolater and warned him and did not let go until he united with faith in the Creator.
111) One who is pure, that tree receives him. And one who is not pure, that tree does not receive him, and then Abraham knew that he was impure and would purify him with water.
112) There was a spring under the tree. When anyone needed Tevila, the waters would immediately rise toward him and the branches of the tree would rise. Then Abraham knew that he was impure and needed immediate Tevila, meaning that he was only slightly impure and did not need to wait seven days. And if he did not need Tevila at once, the water would dry out. Then Abraham would know that he still needs to be impure and wait for seven days.
The tree is the tree of life, ZA, the middle line. The spring beneath it is the Masach de Hirik, which became a perpetual spring, emitting the level of Hassadim by which he subdues the left line and mingles with the right. And all the prohibitions and the Sitra Achra, such as idolatry and impurity, come from the left line because they wish to give the left dominance over the right and to extend the abundance of the left from above downwards, which is the source of all the prohibitions in the world.
It turns out that within the impure who clings to the left, there is that same correction that was during the elicitation of the left line, when it was in dispute and shutting of lights until the level of Hassadim extended over the Masach de Hirik in the middle line. At that time, the Hassadim overcame the left line and it surrendered and was included in the right line.
It is the same with one who fails by the Sitra Achra and clings to the left line to extend from it from above downwards. He cannot be corrected unless by receiving the level of Hassadim from the middle line. At that time, he is integrated in the right and is pure, as was written, “What is his correction? But it shall be when evening approaches, he shall bathe himself in water.” This is because he needs to return and extend the left line, and extend the sentencing of the middle line through coming in water, which is the level of Hassadim that comes out on the Masach de Hirik under the tree.
“When evening approaches” he returns and draws the illumination of the left because there is no illumination of the left in the daylight. “He shall bathe himself in water” means that he returns and draws the level Hassadim in the middle line that subdues the illumination of the left and incorporates it in the right.
It is known that there are two points in the Nukva, one is mitigated in Bina and is called Miftacha [key], and one is of the quality of Din, from Tzimtzum Aleph [first restriction]. This one is unmitigated in Bina and is called Man’ula [lock]. One who is rewarded with adhering to the middle line, the point of the quality of Din is concealed for him, and the point of the quality of Rachamim [mercies] is revealed for him in the high governance. If he is rewarded, good. If he is not rewarded but clings to the domination of the left, the point of the quality of Din appears—in Nukva de Tzimtzum Aleph that was on the Malchut that is unfit for reception of direct light. And at that time, all the lights depart her. Thus, if he is not rewarded, it is bad.
For this reason, there are two kinds of impurities: one is slight impurity, such as night emission, when one clings to the left line, but not enough to reveal the point of Man’ula, as in, if he is not rewarded, it is bad. Thus, he lacks only the subjugation of the middle line through the level of Hassadim, and he goes in water and he is purified.
The second is grave impurity where by adhering to the left, the point of Man’ula has already appeared and removed all the lights from the Nukva, as in, if he is not rewarded, it is bad. At that time, he must first mitigate the Malchut in Bina in the two discernments, in Katnut and in Gadlut, which are the count of seven days.
Thus, with light impurity, the tree raises its branches and does not shade him, since he is still attached to the left line, which is his impurity. This is so because while the middle line mingles the two lines—left and right—in one another, it makes a shade that covers the GAR de GAR. Therefore, when he clings to the left line he has no shade at all, as it was written that the tree removes its branches from him. But the spring under the tree, the middle line, raises its level of Hassadim to him, which stretches over him so he would immediately come inside the water, the lines will be integrated in one another, and he will be purified.
But in the acute impurity, when the Man’ula appears on him, the waters in the spring dry out, which means that there is no Zivug on the Masach in the middle line to educe the level of Hassadim. This is so because due to the disclosure of the Man’ula, the Zivug ceases, for as long as the Man’ula is revealed in ZON, they are unfit to receive the upper light. Hence, the spring dries up until he counts the seven days and returns and mitigates the Malchut in Bina, as in, third and seventh for Katnut and for Gadlut. At that time, the Zivug on the Masach in the middle line and the spring regain their strength and then he goes in the water and purifies, for he lacks only the reception of the determining of the middle line, which comes with the Tevila.
However, this pertains only to the Masach de Hirik in the middle line of ZON. But the Masach is not obliged to mitigate in the Miftacha in the Masach de Hirik of the middle line in Bina, but the Zivug for the level of Hassadim emerges on the discernment of Man’ula. And the reason is that the Masach of the Man’ula does not act in any way to blemish above its own source, above ZON, since Tzimtzum Aleph occurred only on the Malchut herself, as well as on ZA who serves her, but not at all in Bina.
113) Even when he invited the angels, he told them, “Lean under the tree,” to see and to examine them. He examined all the people in the world in that tree. And the reason is that he said that for the Creator, who is the tree of life for all. This is why he told them, “Lean under the tree,” which is the Creator, and not under idolatry.
114) When Adam ha Rishon sinned, he sinned with the tree of knowledge of good and evil, as it is written, “but of the tree of the knowledge.” And he sinned in it and caused death to the whole world. It is written, “And now, he might reach out his hand and take from the tree of life, as well, and eat, and live forever.” And when Abraham came, he corrected the world with the other tree, the tree of life, and announced the faith to all the people in the world.
115) Rav said, “If we examine the portion, we must examine wisely. If you interpret it concerning the soul, the beginning is not as the end and the end is not as the beginning.” This means that it is hard to explain the end of the portion in regards to the soul, as well. It turns out that its end is not as its beginning, and its beginning not as its end.
And if you interpret it in regards to man’s passing from the world, we will continue in this way throughout the portion. And whether we interpret this portion one way or another, we must continue. What is the meaning of “Let him take some water, and wash your feet”? What is, “And I will fetch a piece of bread”? what is, “And Abraham rushed into the tent to Sarah”? what is, “And Abraham ran to the herd”? And what is, “And he took butter and milk”?
116) The soul found no use for the body except what he implies here of the offerings in the above mentioned verses, “Let him take some water.” And although they cancelled the offerings because the Temple was ruined, the Torah was not cancelled, and he can engage in Torah, which will do him even more good than the offerings.
118) Anyone who utters the matter of offerings and sacrifices in synagogues and seminaries and intends it, a covenant is made that those angels that mention his iniquities to harm him can only do him good.
119) And who proves it? This portion proves it to us. He said, “Three men stood opposite him.” What is “opposite”? It is to consider his judgment. Since the soul of the righteous saw it, it is written, “And Abraham hastened into the tent.” The tent is the seminary. And what did he say? “Quickly, prepare three measures,” which are the sacrifices, and the soul intends in them. And it is written, “And Abraham ran to the herd,” and then they are content and cannot harm him.
120) It is written, “And, behold, the plague was begun among the people.” And it is written, “And Moses said unto Aaron: ‘Take thy fire-pan,’” and it is written, “And the plague was stopped.” In the same manner, here it writes “quickly,” when it says that he rushes to the congregation, and there it writes, “Quickly, prepare three measures.” As it is a sacrifice to be saved there, it is a sacrifice to be saved here, as well.
121) I once met Elijah. I said, “Let my lord say a word that is good for people.” He told me, “The Creator made a covenant. When all those appointed angels come before him to mention a person’s iniquities, when people mention the sacrifices that Moses commanded and set their hearts and desire on them, all the angels mention them favorably.”
122) Elijah also told me that when there is a plague among people, a covenant is made, and an announcer declares to all the hosts of heaven that if his sons enter synagogues and seminaries in the land and wholeheartedly say the matter of the incense that was for Israel, the plague will be removed from them.
123) It is written, “And Moses said unto Aaron: ‘Take thy fire-pan,’” Aaron told him, “What for?” Moses said, “For there is wrath gone out from the Lord.” And what does it say? “And ran into the midst of the assembly… and the plague was stopped.” The damaging angel could not rule and the plague was revoked. Thus, it explains that the incense cancels the plague.
124) Rabbi Aha went to the village of Tarsha and went into a hotel there. All the town’s people talked about him and said, “A great man has come, let us go to him.” They went to him and told him, “Have you no mercy for the plague?” He said, “What is that?” They told him that for seven days now there has been a plague in the city, which is getting stronger every day without letting up.
125) He told them, “Let us go to the synagogue and ask for the Creator’s mercy.” While they were walking, people came and told them that so and so have died, and that so and so are about to die. Rabbi Aha told them, “It is not the time to stand idle, time is of the essence.”
126) “Take forty of your purest men and divide them into four parts of ten, and I am with you. Ten to this corner of the city, ten to that corner of the city, and ten to the four corners of the city. And say with your soul’s desire the matter of the incense that the Creator gave to Moses. And also, say the matter of the sacrifices with it, too.”
There is Dever [Bubonic plague] and there is a plague. Dever is if three people die within three days in a city, one at a time. This is Dever. A plague, however, is mass mortality, as was written in the portion about Korah, “Now they that died by the plague were fourteen thousand.”
There are two discernments in the Dinim in general: Dinim de Nukva, called “the tent door,” and male Dinim, called “In the heat of the day.” Dever extends from the Dinim de Nukva, as in, if he is not rewarded, it is bad, when the quality of Din in it appears. It requires prayer and penitence to re-mitigate it with the quality of Rachamim as it was prior to the sin. And a plague extends from the male Dinim, from the overcoming of the left line over the right. These Dinim extend from Bina, the male world, the quality of Rachamim. Hence, no prayer is required here, whose purpose is to mitigate the Nukva with the quality of Rachamim, Bina.
On the contrary, these Dinim from the quality of Rachamim come from Bina, the place of these three lines. Instead, what is needed is to raise MAN in the Masach de Hirik and to extend the middle line and include the right and left lines in each other, in Bina itself, and from there to ZON. This is done by offering the incense or by saying it with intention.
In the beginning, Rabbi Aha thought that there was Dever in the city, for which a prayer is required to bring the Nukva back to the quality of Rachamim. This is why he told them to pray. But when he heard that there were multiple deaths, when he was told that so and so have died and so and so were about to die, he saw that it was a plague, and a prayer does not help with a plague. This is because this does not require the mitigation in the quality of Rachamim. Rather, the incense is required, to reveal the middle line in it and to incorporate the lines in one another. And all this is done by the incense or by saying the portion of the incense with intention.
Four times ten men that he took with him and arranged for them to say the portion of the incense in the four corners of the city, and who did this three times, is to extend the thirteen holy attributes from Dikna de AA. This is why he circled the city three times, since three times four in the forty men is twelve, which was corresponding to the one that contains all twelve, and together they were thirteen.
127) And so they did. Afterwards, he told them, “Let us go to those who are about to die and say these verses: ‘And Moses said unto Aaron, ‘Take thy fire-pan…’ And Aaron…And he stood between the dead.’” So they did, and the plague was removed from them.
128) They heard a voice saying, “Concealment, the first concealment was mitigated above, for the Din of heaven does not abide here, since they know how to cancel it.”
Two things were meant to be corrected by saying the incense: 1) To raise MAN to the Masach de Hirik on which the level of Hassadim—the middle line—extends. 2) To extend the Zivug on the Masach de Hirik and to include the right and left lines in one another and extend GAR.
However, because of the sins of the town’s people, they raised only the Masach de Hirik, which weakens the strength of the left line, by which the male Dinim, which is the plague, were cancelled. But because of it, they came into a second concealment when they fell into a state of VAK without Rosh, since they did not reveal the Zivug on the Masach to extend the GAR. This is what that voice evoked them to, saying, “Only the first concealment, the plague, was mitigated above. Male Dinim, called ‘heaven,’ are no longer here.”
This is so because through the incense, they raised the Masach de Hirik that cancels out the male Dinim. However, for this reason, they came into the second concealment, which is VAK without a Rosh, and it is to that that the voice evoked them.
Rabbi Aha’s heart was weakened. He drowsed. He heard himself being told, “As you did this, do that. Go and tell them to repent, for they are sinners before Me.” He rose and reformed them in complete penitence, and they took it upon themselves to never abandon the Torah. They changed the name of the city and called it, “Shelter Town,” for the Creator sheltered [in Hebrew: also spared] them.
After Rabbi Aha heard the voice, his heart was weakened and he drowsed. This means that he, too, felt the departure of the Mochin. By that, he was told that he must reform them in complete penitence so they will extend the GAR by extending the Zivug on the Masach and include the lines in one another, at which time a Zivug Panim be Panim [face-to-face] extended to ZON. This is called Teshuva [penitence]—when the Hey Tashuv [will return] to the Vav. Since you brought them to VAK without a Rosh, you must instruct them to extend the GAR, as well, so they will forever cling to the middle line, called Torah.
This is so because previously it was called “The Village of Rocks,” from the term, “A field of rocks,” meaning a field that is filled with rocks and is unsuitable for sowing because its dwellers follow the left line. But now that they have clung to the middle line and extended GAR, the place has been changed and has become a shelter city, a place that the Creator shelters and imparts them with abundance.
138) “And He said, ‘I will surely return unto you.’” It should have said, “He will surely return,” since the key to visiting those who are barren is in the hands of the Creator, and not in the hands of another messenger.
139) Three keys were not given to a messenger: Chaya, revival of the dead, and rains [also corporeality in Hebrew]. Since they were not given to a messenger, why does it say, “I will surely return unto you,” which means that the angel would return when the time comes and will visit her? Instead, the Creator who stood over them said it. This is why it is written, “And He said: ‘I will surely return unto you.’”
140) Wherever it writes, “And he said,” or “And he called,” without mentioning who is saying or calling, it is the angel of the covenant, Divinity. And everything is said in the Creator because Divinity is the Creator. This is why it is written, “And He said, ‘I will surely return unto you,’” since the Creator, who has the key for the barren in His hand, will say, “I will surely return.”
And Sarah Will Have a Son
141) “And, behold, Sarah your wife shall have a son.” It does not say, “You will have a son,” so he will not think that it would be from Hagar, as in the beginning. “A son honors his father, and a servant his master.” “A son honors his father” is Isaac with respect to Abraham.
142) He honored him when he tied him at the altar and wished to offer him as sacrifice. Isaac was thirty-seven years old at the time, and Abraham was old. If he kicked him with one leg, he would not be able to stand against him. But he respected his father, and his father tied him like a sheep while he did not resist him so as to do his father’s will.
143) “And a servant [honors] his master” is Eliezer with respect to Abraham. When he sent Eliezer to Haran and did there all that Abraham wished, he honored him, as it is written, “And the Lord has blessed my master.” And it is written, “And he said: ‘I am Abraham’s servant,’” to honor Abraham.
144) Indeed, a man who brings silver and gold and gems and camels, and who is respectable and handsome, did not say that he was loved by Abraham or that he was his kin. Rather, he said, “I am Abraham’s servant,” to raise Abraham’s merit and honor in their eyes.
145) This is why it is written, “A son honors his father, and a servant his master.” And you, Israel, My sons, it is a disgrace for you to say that I am your father or that you are My servants. “If I am a father, where is My honor?” This is why it is written, “And, behold… a son.” This is certainly a son, and not Ishmael. It is a son who honors his father properly.
146) “And, behold, Sarah your wife shall have a son.” A son for Sarah, since she died for him because she heard of his tying. And for him, her soul ached until she bore him. “And, behold, Sarah… shall have a son,” meaning to rise for him while the Creator is judging the world. This is because then the Creator visited Sarah, for Isaac was born in the beginning of the year. Thus, He remembered Sarah for Isaac, which is why he is a son for Sarah.
Another interpretation: “And, behold, Sarah… shall have a son” because the female takes the son from the male. It turns out that the son is with the female, which is why he says, “And, behold, Sarah… shall have a son.”
147) “And Sarah heard” means that when he said, “The tent door,” it is the bottom degree, the door of faith, Divinity. It is written, “And he was behind him,” which means that the upper degree, the Creator, thanked him. Since the day Sarah was in the world, she did not hear a thing from the Creator except at that time.
148) Another interpretation: Sarah was sitting at the tent door to hear what was being said, and she heard this news that Abraham was given. This is why it says, “And Sarah heard in the tent door.” “And he was behind him,” meaning that Abraham was sitting behind Divinity.
149) “Now Abraham and Sarah were old, advanced in days.” “Advanced in days” means that at that time, they came to the measure of days to which they were worthy—a hundred years for the one and ninety years for the other. And they were advanced in days, meaning in the measure of days that they should be. “Advanced in days,” meaning the day ended, evening was approaching because it was completed. Here, too, “Advanced in days” means that their days have been completed.
150) And at that time, she saw herself in another pleasure, for the manner of women had returned to her. This is why she said, “And my lord being old,” for he is unfit for begetting because he is old. And she did not say about herself, “For I am old.”
151) “Her husband is known in the gates.” The Creator rose in His honor, since He is hidden and concealed in great transcendence. There is no one, nor was there ever anyone in the world who could perceive His wisdom. Hence, none can perceive His wisdom because he is hidden and concealed and is transcended above and beyond. And all the upper ones and lower ones cannot attain Him until they all say, “Blessed be the glory of the Lord in His place.”
The lower ones say that Divinity is above, as it is written, “His glory is above the heavens.” And the upper ones say that Divinity is below, as it is written, “Your glory is above all the earth.” Until all the upper and lower ones say, “Blessed be the glory of the Lord in His place” because He is unknown and there has never been anyone who could perceive Him. And you will say, “Her husband is known in the gates.”
153) “Her husband is known in the gates” is the Creator, who is known and attained by what each assumes in his heart, to the extent that he can attain by the spirit of the wisdom. Thus, according to that which one assumes in one’s heart, He is known in his heart. This is why it is written, “Known in the gates,” in those measures [the same word as “gates” in Hebrew] that each assumes in his heart. But it should be properly known that there is no one who can attain and know Him.
154) “Her husband is known in the gates.” What are gates? It is written, “Lift up your heads, O gates.” By these gates, which are high degrees, by them is the Creator known. Were it not for these gates, they would not be able to attain in Him.
155) There is no one who can know man’s soul, except by these organs of the body and those degrees of the body that disclose the actions of the soul. For this reason, the soul is known and unknown—known through the organs of the body, and unknown in its own essence. Similarly, the Creator is known and unknown, as He is a soul to a soul, a spirit to spirit, hidden and concealed from all. But one who is rewarded with these gates, the upper degrees that are doors to the soul, to him the Creator is known. Thus, He is known through the upper degrees, which are His actions, and is unknown in His own essence.
156) There is a door to a door and a degree to a degree, and from them is the glory of the Creator known. And the door of the tent is the door of Tzedek [justice], which is Malchut, as it is written, “Open to me the gates of justice.” This is the first door by which to enter in attainment. Through this door, all the other upper doors are seen, and one who is rewarded with this door is rewarded with attaining it and all the other doors with it, since they are all on it.
157) And now that the bottom door, called “The tent door” and the “door of justice,” is unknown because Israel is in exile, all the doors depart it and they cannot know and attain. But when Israel come out of exile, all the upper degrees will be on the door of Tzedek as they should.
158) And then the world will know the sublime and precious wisdom that they have never known before, as it is written, “And the spirit of the Lord shall rest upon him, the spirit of Hochma [wisdom] and Bina [understanding].” They are all destined to be on that bottom door, which is the tent door, Malchut, and they are all destined to be on the Messiah King to sentence the world, as it is written, “But with justice shall he judge the poor.”
And He Said, “I Will Surely Return”
159) When Abraham was told of Isaac’s birth, the tent door, meaning Malchut, was speaking to him, as it is written, “And He said, ‘I will surely return unto you when the time comes.’” However, it did not say who was speaking. It was the tent door. Yet “And He said” is Divinity. “And Sarah heard” is the degree of the tent door, which was speaking with Abraham, which she did not hear before. Hence, when it writes, “And Sarah heard,” it is the words of the tent door, which was announcing and saying, “I will surely return unto you.”
160) See how the Creator is fond of Abraham: Isaac did not come out of him before he was circumcised. Only after he was circumcised was he told of Isaac, for then he was a seed of holiness. And before he was circumcised he was not a seed of holiness, for then he was as it is written, “Yielding seed after its kind,” for a holy kind such as Abraham.
161) Until Abraham was circumcised, his seed was not holy because it came out inside the foreskin and was attached to the foreskin below. After he was circumcised, the seed came out inside holy and clung to holiness above, and procreated above, and Abraham was adhered to his degree, Hesed. When Abraham begot Isaac, he came out holy, and these waters that are Abraham and Hesed conceived and begot darkness.
Isaac, the left line, is darkness before he clothes in Abraham’s Hassadim. By coming out of Abraham, he was clothed in his Hassadim and became light.
162) Why did the Creator call him Isaac? It should not be said that it is because she said, “God has made laughter for me” [in Hebrew: Itzhak, will laugh], for it seems that the Creator called him Isaac even before he came out to the world, before there was this reason.
163) Fire is left and Gevura. He took water, which is right and Hesed, but water comes from the side of Gevura, meaning that the left and right were mingled in each other. Then the left side became wine that delights God and people.
This is what he asked of the Levites, who extend from the left line and delight that left with musical instruments and praise that are opposite that side. Musical instruments and praise extend from the left side, too, which is why Isaac is joy and laughter, since he comes from the left side and it clung to him.
164) Isaac is joy and gladness, since he replaced water with fire and fire with water, meaning that the left and right are mingled. This is because he is left, fire, which is mingled with water—right and Hesed. At that time, every joy and gladness extend from the left. This is why the Creator called him Itzhak [Isaac] even before he came out to the world and announced Abraham.
165) The Creator allowed everyone to call names, except for Isaac. Even women would give their sons names. But here the Creator did not let his mother give him a name, but to Abraham, as it is written, “And you shall call his name Isaac,” you and no other, to replace water with fire and fire with water, meaning the inclusion of left in right and right in left, to include Isaac in his right side. This is because he imparted him with his quality, the quality of Hesed, called “water” and “right,” and received of the illumination of the left from him, meaning fire, and they were intermingled. Through this mingling, he gave him the name, Isaac, in a way that what the Creator told him, “And you shall call his name Isaac,” will make the integration with him, and by that he became the source of joy and laughter.
And the Men Rose Up from There
166) Since Abraham was told of Isaac, it is written, “And the men rose up from there, and looked out.” See how the Creator leads all the people with His quality of kindness, and especially for those who follow in His ways. Even when He seeks to judge the world, He arranges those who love Him to be rewarded with something before that judgment comes to the world.
167) When the Creator loves a person, He sends him a gift. And what is the gift? Poor, so as to be rewarded by it. And when he is rewarded by it, the Creator draws upon him a string of grace that extends from the right side, spreads over his head, and registers him so that when the Din [judgment] comes to the world, that saboteur will be careful not to harm him. He looks in that list and then retreats from him and is careful with him. For this reason, the Creator first gives him something to be rewarded with.
168) When the Creator wished to execute judgment over Sodom, He first rewarded Abraham and sent him a gift—three angels by which he would be rewarded, so as to save Lot from there. It is written, “God remembered Abraham, and sent Lot out of the midst of the upheaval.” It does not say, “Remembered Lot,” since he was saved thanks to Abraham. “Remembered” means that He remembered for him what he was initially rewarded with by the three angels.
169) One who is rewarded with righteousness with people when there is Din in the world, the Creator remembers that righteousness that he performed because at any time when a person is rewarded, it is registered so for him above. Hence, even while there is Din in the world, the Creator remembers the good that he had done and was rewarded with people, as it is written, “Righteousness delivers from death.” For this reason, the Creator first arranged for Abraham something by which to be rewarded, through which he would save Lot.
170) “And the men rose up from there,” from the meal that Abraham had fixed for them, and by whom he was rewarded. Even though the angels did not need a meal, he was still rewarded by them. And nothing was left of that food, so that Abraham would be rewarded by it. It is written, “And they ate,” for it was consumed and burned in their fire.
171) They were three angels: Gabriel is fire, Michael is water, and Raphael is wind. Thus, only Gabriel could burn the food. However, each was included in his friend, so that each had fire, water, and wind. This is why it is written about all of them, “And they ate,” for there was fire in each of them, in which the food was burned.
“And they saw God, and they ate and drank.” This eating that they ate means that they were fed by the brightness of Divinity. With their eating, they caused nourishment from that side to which Abraham was attached—right, Hassadim. This is the reason why they did not leave anything of what Abraham gave them, to extend as much Hassadim as possible.
172) A man needs to drink from a cup of blessing so that he will be rewarded with the blessing from above through his drinking. Similarly, the angels ate what Abraham had fixed for them so as to be rewarded with nourishment from the side of Abraham—light of Hassadim—through their eating, since the nourishments extend to all the upper angels from that side.
173) “And looked out” is the awakening of Rachamim to save Lot.
174) “And Abraham went with them to send them on the way,” to accompany them. If Abraham knew that they were angels, why did he accompany them? Even though he knew that they were angels, he did with them as he was accustomed to doing with people and he accompanied them because this is what a man should do, accompany the guests. This is so because the whole Mitzva [commandment] of hospitality depends on the accompanying, which is the completion of the matter, and a Mitzva is called so only for one who completed it.
175) And while he was walking with them to accompany them, the Creator appeared to him, for it is written, “And the Lord said, ‘Do I hide from Abraham that which I am doing?’” The Lord [HaVaYaH] means He and his courthouse, which is the Nukva, since the Creator was walking with them.
176) When a person accompanies his friend, he extends Divinity to bond with him and to walk with him on the way, to save him. This is why a man should accompany his guest, since it bonds him with Divinity and extends Divinity upon him, to bond with him.
Do I hide from Abraham?
177) For this reason, when he accompanied, he was rewarded and the Creator said, “Do I hide from Abraham that which I am doing?” “For the Lord God will do nothing.” Happy are the righteous in the world whom the Creator desires, and all that He has done in heaven and will do in the world, He does through the righteous; and He hides nothing from them.
178) The Creator wishes to share with the righteous, so they would come and warn people to repent from their iniquities or they will be punished by the upper Din and will not be able to say that they were not warned and did not know. For this reason, the Creator informs them that He will execute judgment in them, so they will not say that He punishes them without sentence.
179) Woe unto the wicked who do not know and do not observe to know, and do not know how to beware of their own iniquities. And the Creator, whose every deed is true and whose ways are law, does not do all that He does in the world before He reveals to the righteous, so that people will have no claim against Him. People themselves are all the more so—they should follow their words in a way that they will not speak hatefully of them. It is also written, “Then you shall be clear before the Lord and before Israel.”
180) For people to not be able to complain about the Creator, the righteous should warn them that if they sin and do not examine themselves to be watchful, the Creator’s quality of Din will have a reason to complain against them. They will be saved from the quality of Din by repentance and good deeds.
181) The Creator gave the whole of the land to Abraham to have as his lot and inheritance forever, as it is written, “All the land which you see.” It is also written, “Lift up your eyes and look.” Afterwards, when the Creator wished to uproot and destroy Sodom and Gomorrah, the Creator said, “I have already given the land to Abraham, and he is everyone’s father, as it is written, ‘For I have made you the father of a multitude of nations,’ and it is unbecoming for me to strike the sons without alerting their father, which I have called ‘Abraham My beloved.’ Hence, I must notify him. For this reason, the Creator said, ‘Do I hide from Abraham that which I am doing?’”
182) Come and see Abraham’s humbleness. Even though the Creator told him, “The cry of Sodom and Gomorrah is great,” and even though He waited with him and alerted him that he wished to execute judgment in Sodom, he did not pray before him to save Lot and to not execute the judgment with him, so as to not ask for reward for his deeds.
183) And even though he did not ask, the Creator sent for Lot and saved him for Abraham, as it is written, “God remembered Abraham… when He overthrew the cities in which Lot lived.”
184) “In which Lot lived.” They were named after him because they were all wicked and no one was found to have merit but Lot. We learn from this that every place where wicked dwell is destroyed. When the writing says, “In which Lot lived,” it means that for all the others who were living there it was not considered a settlement, but regarded as destructed, desolate, and uninhabited, since they were wicked.
185) “In which Lot lived.” But did Lot live in all of them? Since they were living in the cities thanks to him, and were not destroyed, they were named after him. And if you say that it was for Lot’s merit, it is was not so. Rather, it was for Abraham’s merit.
186) The service that a person does for the righteous protects him in the world. And even though he is wicked, he learns from his ways and does them.
187) Because Lot bonded with Abraham, although he did not learn all of his deeds from him, he did learn from him to do good to people as Abraham did. Once Lot settled among them, he would inhabit all those cities as long as they were inhabited. This is why it is written, “In which Lot lived.”
188) Divinity did not move from Abraham at the time when the Creator was with him. Moreover, Divinity herself spoke with him and not only the Creator. This is so because in this degree, the Creator appeared to him, as it is written, “And I appeared unto Abraham… as God Almighty,” which is Divinity.
189) It is written, “And the Lord said, ‘The cry.’” First it says, “And God said,” meaning He and His courthouse, Divinity. In the end it says “And the Lord said,” which is the upper degree that appeared to him over the lower degree, which is Divinity.
194) There are more than fifty portions in the Torah, for they are fifty-three portions. This is because each of the five books in the Torah consists of ten commandments, ten utterances by which the world was created, which makes fifty.
196) The thirty-two paths of wisdom are when ZON, which are twenty-two letters, rise for MAN to Bina, which is ten Sefirot. In Bina, they become thirty-two discernments, the thirty-two paths of wisdom—twenty-two from ZON and ten from Bina herself—since Bina herself desires only Hassadim.
However, when ZON rise up to her for MAN, she ascends to the Rosh of AA and becomes Hochma there. At that time, she is called “The thirty two paths of wisdom [Hochma].”
Sometimes they are mingled in eight, in Bina, where there are only eight Sefirot from her own essence downwards, since she lacks Keter and Hochma, her GAR. Also, at that time she is not regarded as thirty-two paths of wisdom but only as thirty merits because she lacks Hochma. This is implied in Abraham’s words, “Suppose thirty are found there?”
I Will Go Down and See
201) To whom did the Creator say, “Done all that”? To the angels? Or did He speak to Abraham and commanded the angels? And he says that he said to Abraham, “Done all that,” for those places were in his domain.
202) To Abraham? But it writes “Done” in plural form [in Hebrew]. Why did He say, “Done”? He says that He spoke to Abraham and to Divinity, who did not move from him, and this is why he said, “Done” [in plural form].
When we said that He said to the angels “Done all that,” who saw it fit to speak to one and to command another? It is because the angels were there to execute judgment. This is why He told them, “Do.”
203) Why did the Creator say, “I will go down and see”? Did He not know? But everything was open before Him. Indeed, “I will go down” means descending from the degree of Rachamim to the degree of Din. “And see,” this seeing is about seeing which judgment should He inflict upon them.
204) We have found evidence that it is for the better, and we have found evidence that it is for the worse. Evidence for the better is in the words, “And God saw the children of Israel, and God knew.” Evidence for the worse is in the words, “I will go down and see,” to watch over them in Din. And the Creator said about that, “Do I hide from Abraham?”
And Abraham Will Surely Become
205) “And Abraham will surely become a great and mighty nation.” What is the reason for this blessing here? It is to tell us that even when the Creator sentences the world, He does not change, for He sits in Din on one and in Rachamim on the other. And it is all at the same time and same moment, for He was in Din for Sodom, and at the same time He was in Rachamim for Abraham and He blessed him.
206) It is written, “My prayer is to You, O Lord, at an acceptable time.” This means that sometimes it is an acceptable time and sometimes it is not an acceptable time. At times He hears the prayer and at times He does not hear the prayer. At times He is found and at times He is not found, as it is written, “Seek the Lord while He may be found.”
207) Here to an individual and here to a collective. For an individual, there are different times. For a collective, it is always in Rachamim, even when He sits in judgment. Here for one place there are different times, and here for the whole world it is always in Rachamim, and He does not change. This is why He blessed Abraham while He was in judgment over Sodom, since he is equal to the whole world, as it is written, “These are the generations of the heaven and the earth when they were created,” and “When they were created” has the letters of “in Abraham” [in Hebrew it’s an anagram], for whom the world was created. Thus, he is equal to the whole world.
208) “Will be” is thirty in Gematria. The Creator summoned thirty righteous into the world, to be in each generation, just as He summoned Abraham. In other words, it is written, “These are the generations … when they were created,” and it was explained that “When they were created” has the letters of “in Abraham,” for whom the world was created. And he says that similarly, there are thirty righteous in each generation, for whom the world was created, as it was created for Abraham.
209) The most honorable of the thirty refers to the thirty righteous that the Creator summoned to the world, who will never be absent from the world in every generation. And Benaiah the son of Jehoiada was one of them, and he was the most honorable.
210) There are three others that the world stands on, and it is not equal to them, as it is written, “But he did not attain to the three,” to be counted as one of them. He was rewarded being counted as one of the thirty, but he did not attain the three, meaning he was not rewarded with bonding with them and being as one part with them. “Will be” is thirty, as we learned, and for this reason the Creator blessed him with being equal to those thirty righteous.
If They Have Done According to Its Outcry
211) The Creator said to Abraham, “The cry of Sodom and Gomorrah is great” because it has come before Me what they are doing to the whole world. The whole world avoids entering Sodom and Gomorrah, as it is written, “A stream breaks far from habitation, forgotten by the foot.” “A stream breaks” means that the stream, which is Sodom, was making a breach to those people from the world who entered there. And all of them, if they saw one giving food or drink to another, they would throw him in the depths of the river, and throw the person who received the food and drink from him, as well.
212) This is why all the people in the world avoided going in there. And those who entered there exhausted the strength of the body in hunger, for they were not given food or drink and their form was altered from the form of the rest of the people, as it is written, “They hang afar from men, they swing to and fro.” This means that they would turn away from carriages and caravans to avoid entering there. Even the birds avoided entering there. For this reason, the whole world was crying out about Sodom and Gomorrah and all the cities, for they were all equal.
213) “The cry of Sodom and Gomorrah is great.” Abraham said to the Creator, “Why?” He told him, “Their sin is exceedingly grave.” Hence, “I will go down now, and see if they have done according to its outcry.”
214) On the side that is under the sound of the hail, all the thickets rise in the shoulder. They gather into one drop and come in the holes of the great abyss, and become five in one. One is when there are clear sounds, when they all become one, since the sound of below comes among them and extends with them as one. And that sound ascends and descends and demands judgment.
The judgments [Dinim] in the world divide into two discernments: 1) From the Malchut herself. The sound that rises from these Dinim is called “the sound of below,” of Malchut. 2) From the Malchut that is mitigated in Bina. The sound that rises from these Dinim is called “the sound of above,” of Bina. This is called, “the sound of the hail.”
On the side below the hail, the voice of above, from Bina, all the thickets rise, open, and are attained. In the shoulder means Mochin de GAR of the posterior of the Guf [body]. This is so because the sound of the hail is all good without bad. Hence, all the thickets of these Dinim receive their correction in it.
All the lights gather in one of the three drops—Holam, Shuruk, and Hirik. In the drop of Shuruk, all the Dinim extend as long as it does not connect with the drop of Holam. By the force of the Dinim de Shuruk, they enter the holes of the great abyss, meaning they come in the Dinim de Bina, the sound of above.
And then all five Sefirot KHB TM are included in one sound. Even the Malchut, which is the sound of below, is included in this voice of above, called “the sound of the hail.” And the sound of Malchut herself will not be heard because if her sound were to reveal, the Mochin would depart. Hence, there is one sound here.
All five are one. When there are clear sounds, the coarse sound of below is not heard among them. And they all became one sound and the sound of below is not mingled in them, since the sound of Malchut herself came among them, among the voices of above and was extended along with them. This means that it was absorbed among them and is unheard.
And that sound of above, which is heard, rises at the point of Holam and descends at the point of Shuruk, in the Dinim that extend from the Shuruk before she is included in the Holam, so she can extend and shine below. At that time, the sound rises to demand Din, when the point of Shuruk dominates, and then the Creator appears, to supervise in Din.
This is so because the appearance of the Creator is the light of Hochma. And after the integration of the lines in one another, she extends from the domination of the point of Shuruk, when there is no light of Hochma in any line, but in her. However, at that time it watches in Din. But after the integration of the lines in one another, he shines in Rachamim.
From the point of Holam, which is Hesed, to the point of Shuruk, which is Din, it is considered a descent. There is seeing at the point of Shuruk, light of Hochma. “According to its outcry, which has come to Me,” the outcry of the one voice, to demand Din during the domination of the Shuruk. This is so because the disclosure of Hochma is specifically during this outcry, for there is no disclosure of Hochma at any other point except the point of Shuruk.
216) From whom is this outcry? It is the sentence that demands Din everyday, so the Din will appear. “According to its outcry, which has come to Me” is the outcry of the sentence.
The sentence is the illumination of the point of Shuruk in the Nukva before she is included in Hassadim, when she appears only with the appearance of Dinim. Joseph is illumination of GAR, and by the brothers’ selling of Joseph to Egypt, the GAR was removed from them, for she accused because her illumination was cancelled due to the selling of Joseph. This is because she wished to shout and to disclose the Din; she wished to bring back the GAR that were cancelled by the selling of Joseph. And because she only shines with the disclosure of the Din, her illumination is implied, meaning the disclosure of Hochma through the outcry of the sentence of Din.
217) “Which has come to Me.” It is written, “In the evening she goes and in the morning she returns.” This refers to after he explained the word, “According to its outcry,” which is disclosure of illumination of Hochma through the outcry of the sentence. “Which has come to Me” is in present tense [in Hebrew], meaning it comes during the Zivug, as it is written, “In the evening she goes,” implying the time of Zivug that receives from the illumination of Shuruk, called “evening” because it is dominated by the Dinim of Shuruk, which is “She rises while it is still night.” This is why it is written, “Which has come to Me,” in present tense, for it is a regular conduct, since in the beginning of each Zivug there is the domination of the Shuruk in illumination of the left line.
Will You Indeed Sweep Away the Righteous with the Wicked?
218) “And Abraham drew near, and said, ‘Will,’” etc,. Who saw such a merciful father as Abraham? It is written about Noah, “And God said unto Noah, ‘The end of all flesh is come before Me,’” and Noah kept silent. He did not say a thing and he did not ask for mercy. But when the Creator told Abraham, “The outcry of Sodom and Gomorrah,” it immediately writes, “And Abraham drew near and said, ‘Will You indeed sweep away the righteous with the wicked?’”
219) Abraham, too, did not do it fully, as it should be. But Noah did nothing: he asked neither for the righteous, as did Abraham, nor for the wicked, as did Moses. Abraham demanded proper justice, so a righteous would not die with a wicked. He began with fifty righteous and got to ten. He did, but he did not complete, since he did not ask for mercy whether there were righteous or there were no righteous. Abraham said, “I do not wish to demand reward for my actions,” meaning he did not believe in himself, that he could ask for such a reward that by his merit the wicked would be redeemed from the judgment.
220) But the one who did fully perform is Moses. When the Creator told him, “They have turned aside quickly out of the way,” it immediately writes, “And Moses besought the Lord his God,” until he said, “And now, if You will, forgive their sin and if not, please blot me out from Your book which You have written.” And even though they all sinned, he did not move from there until He told him, “I have pardoned according to your word.”
221) But Abraham considered only if there were righteous among them. And if there were no righteous among them, he did not pray. This is why there was no such man who protected his generation as Moses, the loyal shepherd.
222) “And Abraham drew near, and said,” meaning he positioned himself to say, “Suppose there are fifty.” He began with fifty, which is the beginning for Daat, down to ten, which is the end of all the degrees. This is so because there are five levels in each degree, emerging one below the other on the five Behinot [discernments] of the Masach. Thus, there are fifty Sefirot at the level of Keter, which are five Sefirot KHB TM, in each of which are ten Sefirot. At the level of Hochma there are only forty Sefirot, since it lacks the ten Sefirot de Keter. At the level of Bina there are thirty Sefirot because the ten Sefirot of Hochma are missing, too. There are twenty Sefirot at the level of Tifferet because the ten Sefirot de Bina are absent, too, and only ten Sefirot at the level of Malchut, the end of all the degrees.
223) Abraham prayed until ten. These are the ten days between Rosh Hashanah [Hebrew New Year’s Eve] and Yom Kippur [Day of Atonement], during which the ten Sefirot of Malchut are corrected to rise to Bina. This is the reason why he began to pray from fifty to ten, which are the ten Sefirot of Malchut, corrected in the ten penitential days. And when he reached ten, he said, “From here and below, which is where Malchut is not mitigated in Bina, is not a place that stands in repentance, unmitigated in Bina, called ‘repentance.’” This is why he did not ask for less than ten.
And the Two Angels Came to Sodom
224) “And the two angels came to Sodom.” It is written, “And the Lord went when He had left off speaking to Abraham.” This is so because when Divinity departed Abraham and he returned to his place, “The two angels came to Sodom in the evening,” since one angel departed with Divinity and those two remained.
225) When Lot saw them, he ran after them. But was he hospitable to anyone who came to his town, giving them food and drink? Also, his town’s people did not kill him, but when they found out that Lot’s daughter gave bread to a poor man they covered her with honey and put her on the rooftop until the bees ate her.
227) But because it was night, he thought his town’s people would not see him. Yet, when they came in the house, everyone gathered and surrounded the house.
228) Why did Lot run after the angels? He ran toward them since he saw Abraham’s form with them. It is written, “And Lot saw them, and ran to meet them” because he saw Divinity over them.
229) “And Lot saw them, and ran to meet them … and he said, ‘Behold now, my lords,’” with Aleph–Dalet–Nun–Yod [in the words “my lords”—ADNI], which is the name of Divinity. But in our books it does not say, “Ran to meet them,” but “Rose up to meet them.” It seems that the view of The Zohar is that the meaning of “Rose up to meet them” is that he ran to meet them. Otherwise, it should have said, “And rose up from before them.”
It is written, “Turn aside, I pray you.” Should it not have said, “Come aside, I pray you”? Indeed, he wished to take them around the house and not let them in the house the usual way so that the town’s people would not see them. This is why he said, “Turn aside, I pray you.”
230) It is written, “For He looks to the ends of the earth, and sees under the whole heaven.” People should consider the deeds of the Creator and engage in Torah day and night. Anyone who engages in Torah, the Creator is praised by him above and praised by him below, for the Torah is a tree of life for all who engage in it, to give them life in this world and to give them life in the next world.
231) It is written, “For He looks to the ends of the earth,” to give them food and to provide for them with all that they need. The earth is Malchut. The ends of the earth is all that extends from her, since He always watches over her, as it is written, “The eyes of the Lord your God are always on it, from the beginning to the end of the year.”
232) It is written about this earth, Malchut, “She brings her food from afar,” and then she gives prey and food for all the animals of the field, which are the angels of BYA, as it is written, “She rises while it is still night, and gives prey to her household and portions to her maidens.”
233) This is why it is written, “For He looks to the ends of the earth, and sees under the whole heaven,” to give all the people in the world food and nourishment according to each and everyone’s needs, as it is written, “You open Your hand, and satisfy every living thing with favor.”
234) “For He looks to the ends of the earth” means to regard people’s deeds and to watch over all that people do in the world. “And sees under the whole heaven” means He sees and observes every single one.
235) When the Creator saw the deeds of Sodom and Gomorrah, He sent those angels to destroy Sodom. It is written, “And Lot saw,” meaning that he saw Divinity. But who can see Divinity? Indeed, he saw a light shining and rising over their heads, and then he said, “Behold now, my lords,” with Aleph–Dalet, which is the name of Divinity. And for Divinity, meaning that illumination that he saw shining over their heads, he said, “Turn aside, I pray you, into your servant’s house.”
236) “And spend the night, and wash your feet.” Abraham did not do so. Instead, in the beginning he said, “wash your feet” and then “And I will fetch a piece of bread.” But Lot said, “Turn aside, I pray you … and spend the night,” and then, “And wash your feet.” This was so that people would not recognize them, for if they recognized them they would say that now they have just come to him, since they have not washed their feet from the road.
237) This is so because this is what the guests who entered there did, since they were sleeping in the street because there was no one to let them into his home. This is why they said, “No, we shall spend the night in the street.” It is written, “Yet he urged them strongly.”
238) When the Creator executes judgment in the world, one messenger does it. But now in the overturning of Sodom, we see two angels, as it is written, “And the two angels came to Sodom.” But was one angel not enough? The answer is that it was really one, and the reason why the text speaks of two angels is that one was to get Lot out and to save him, and the other was to overturn the city and to destroy the land. This is why there was only one in the overturning of Sodom.
The Garden of Eden and Hell
239) “And these are the nations which the Lord left, to test Israel by them.” I was looking at that eternal world, and the world stood only on those righteous that reign their hearts’ desire. It is said, “He appointed it in Joseph for a testimony.” Why was Joseph rewarded with that virtue and kingship? For he had conquered his inclination. This is because we learned that all who reign their inclination, the kingdom of heaven awaits them.
And the Lord Rained on Sodom
250) “And the Lord rained on Sodom and Gomorrah.” “Behold, the day of the Lord comes, cruel.” The day of the Lord is the courthouse below, the Dinim that extend from Malchut when she is in illumination of the left, the point of Shuruk before it is mingled by the middle line. And it is called “a sentence.” “Comes” means that it always comes for every beginning of Zivug. It comes to me because I do not execute judgment [Din] until I enter and receive permission.
There are two actions in each Zivug:
Taking permission, when the Nukva does not consent to a Zivug with ZA before he extends to her illumination of the left, illumination of the point of Shuruk. For this reason, extension of illumination of the left is considered taking permission for a Zivug.
The sentence. When ZA receives permission from the Nukva, when he extends to her illumination of the left, at that moment all the litigants receive permission from ZA and execute the Dinim because there is no illumination of the left without disclosure of the Dinim. This is why she is called “sentence,” and this is the meaning of coming to take permission, since it comes at the beginning of each Zivug.
251) “Behold, the day of the Lord comes.” This is the saboteur below, the angel of death. When he takes the soul, he is called “cruel.” And it is written, “And full of wrath … to make the earth a desolation.” This is Sodom and Gomorrah, who became a desolation. “And He will exterminate its sinners from it” are the dwellers of that land.
252) Afterwards it writes, “For the stars of heaven and their constellations.” This is so because He poured over them fire from the heaven and obliterated them from the world. Afterwards it writes, “I will make man scarcer than pure gold.” This is Abraham, whom the Creator elevated above all the people in the world.
253) These verses are about the day when the Temple was ruined. On that day, upper and lower were darkened, and the stars and the constellations were darkened. Or, these verses relate to the day when the Creator raises the assembly of Israel from the dust at the time of redemption, and that day will be known above and below, as it is written, “And there shall be one day which shall be known as the Lord’s.” And that day will be a day of vengeance, when the Creator avenges all the idol worshippers.
254) And when the Creator avenges the rest of the idol worshipping nations, then it is said, “I will make man scarcer than pure gold.” This is the Messiah King, who will rise and be glorified by all the people in the world, and all the people in the world will serve and bow before him, as it is written, “Let the nomads of the desert bow before him … the kings of Tarshish.”
255) Although it seems as though this prophecy was made about Babel, it was in fact said about everything. This is because it is said in this portion, “For the Lord will have compassion on Jacob,” and it is written, “And the peoples shall take them, and bring them to their place,” which means that this prophecy is not specifically about Babylon.
256) “And the Lord rained on Sodom.” This is the degree of the courthouse below, which receives permission from above. HaVaYaH means He and His courthouse. He is ZA, and His courthouse is Nukva, which is the courthouse of below.
Also, the degree of the courthouse below is a verdict. This is why it is written, “And the Lord,” since ZA is mentioned in this action, as well. This is so because this verdict did not execute the judgment until the permission from above was received, meaning from ZA, implied in the name, “And the Lord.”
The judgment was executed with Rachamim, as it is written, “From the Lord [HaVaYaH] out of heaven,” where HaVaYaH is the Rachamim [mercy], so that the Din [judgment] will be in Rachamim. Here the Rachamim is as it is written, “And it came to pass, when God destroyed … and God remembered Abraham.” Afterwards, two complete nations came out of Lot, and he was rewarded with David and King Solomon coming out of him.
257) “When they had brought them outside, one said, ‘Escape for your life!’” When the Din is in the world, a person should not be on the street, for because the Din is present, it does not distinguish between righteous and wicked. Hence, one must not be there. This is the reason why Noah hid in the ark, so he would not look at the world while the Din was being executed. It is also written, “And none of you shall go out the door of his house until the morning,” until the Din was done. This is why it is written, “Escape for your life! Do not look behind you.”
258) The Din that the Creator executed in the flood and the Din in Sodom were both Dinim of hell, since the wicked in hell are sentenced by water and by fire.
259) Sodom was sentenced by the judgment of hell, as it is written, “And the Lord rained on Sodom and Gomorrah brimstone and fire from the Lord out of heaven.” One was sentenced with water, one was sentenced with fire. And both are sentences of hell. And the wicked in hell are sentenced by these two discernments, for there is hell of snow, which is water, and there is hell of fire.
260) The Din of the wicked in hell is twelve months, where they are whitened [also white-hot] and purified. Afterwards, the Creator raises them from hell and they sit at hell’s door, seeing the wicked come in and being sentenced, and they ask for mercy for them. Afterwards the Creator takes pity on them and elevates them from hell’s door, too, and brings them to the place where they are needed. From that day forth the body is calmed in the dust and the soul inherits its rightful place.
261) Even the generation of the flood were sentenced only to fire and water: cold water came down from above and boiling water from below, from the abyss, and they were sentenced by the two Dinim. This is so because the Din from above is in two Dinim—water and fire—which is why there was brimstone in Sodom, for brimstone is from water.
262) Are the men of Sodom to rise in the future, at judgment day? Those of Sodom and Gomorrah will not rise in the future during the revival of the dead. It is written, “And that the whole land is brimstone and salt, a burning waste … which the Lord overthrew in His anger and in His wrath.” “Which the Lord overthrew” means in this world. “With His anger” is in the next world, and “His wrath” is in the future, when the Creator revives the dead.
263) As their land was lost for all eternity, they were lost for all eternity. The Creator’s judgment is judgment for judgment, an eye for an eye. They would not revive the soul of the poor with food and drink, the Creator, too, does not revive their souls in the next world.
And when The Zohar says, “To the next world,” it is precisely so because it takes example from their land, and their land was lost only during the 6,000 years, at which time it is called “for all eternity.” But at the end of correction, Sodom will return to the way it was, as it is written, “And your sisters, Sodom and her daughters, shall return to their former state.” Hence, concerning their souls, too, he is not speaking of the time of revival, but speaks only about the next world, during the 6,000 years.
264) As they avoided giving alms—which is called “life”—to the poor, the Creator deprived them of life in this world and in the next world. And as they deprived the people of the world of their caravans and trails, the Creator deprived them of the caravans and trails of mercy from having any pity on them in this world and in the next world.
265) All the people in the world will rise at the revival of the dead and will stand up for judgment. But it is written about the people of Sodom, “and those are to reproaches and everlasting abhorrence.” And since the Creator, the Merciful One, sentenced them in this world and they suffered the judgment, they will not be judged in the future with all the judgments but only with some.
266) It is written, “And sent Lot out of the midst of the overthrow.” What is, “When He overthrew the cities in which Lot dwelt”? Did he not dwell in only one of them? Indeed, Lot lived in all of them, as it is written, “And Lot dwelt in the cities of the Plain, and moved his tent as far as Sodom.” However, he was not accepted except by the King of Sodom who accepted him in Sodom for Abraham, who gave him back the people and the possessions he had lost during the war of the four kings.
268) There is one gem among the stones, the Nukva de ZA. It is comely and shapely. The place of the gathering of the smoke and burning fire is in seventy faces, which is the illumination of the left in the Nukva before she is included in the right. At that time, he is the place of the Dinim, burning fire and steaming furnace. On the wardrobe, the place for gathering clothes, there are seventy sweltering faces to the four directions of the world, HB TM.
269) These seventy faces are elucidated out of three colors—white, red, and green. The color of Malchut, black, is absent there. These sparks are included in the sparks that sparkle to the four directions of the world, HB TM. This means that even though these seventy faces have only three faces—lion, ox, and eagle, meaning HGT—lacking a man’s face, Nukva, when they are mingled in one another, the Nukva is included in the HGT, as well, and there are three faces in each, even in the Nukva.
Thus, there are three faces in the lion’s face, three faces in the face of the ox, three faces in the eagle’s face, and three faces in the face of a man. Hence, they are twelve faces, where each of the HG TM has three faces, with the face of man—the color Nukva—missing in each of the HG TM. This is why they are twelve, HB TM that have three colors in each.
And here there is a very powerful spark from the left side, which grips to the heaven, ZA. By the force of the illumination of that spark, each discernment of the twelve discernments receives six edges, HGT NHY, from ZA.
We see three discernments in these seventy faces: 1) Who are primarily only three colors HB and Tifferet, with the Nukva absent there. 2) In regards to their integration in one another, there are these three discernments in the Nukva, too, by which these three colors become twelve discernments. 3) Their unification in ZA, where each of the twelve discernments receives six Sefirot HGT NHY.
This is how they became seventy discernments, since six times twelve is seventy-two. But essentially, they are only seventy—seventy Sanhedrin and two witnesses. And seventy angels stem from those seventy faces, which are Malchut’s courthouse. And the Din is calmed in those seventy discernments and the books are open. Thus, even though the judgment is open in them, and they are open and seen by all, yet the judgment is quieted and completely inactive. This is Malchut of the quality of Din that is hidden in them, as it is written, “If he is rewarded, it is good.”
270) From here emerge arrows, swords, spears, and the fire of the tower, since the three colors that extend from the three points—Holam, Shuruk, Hirik—are included in all four, even in the Nukva. Hence, when she is in Dinim of the illumination of the left, arrows are drawn out by the force of Holam in her, which kill from afar.
Also, by the Malchut’s ascent to Bina, the Bina was halved and its bottom half fell off it, and the light of GAR departed her. But Bina did this deliberately, like the eagle that is merciful to its offspring and says, “It is better that the arrow will hit me rather than my offspring.” By the force of the point of Shuruk, in which swords are drawn out, which kill from up close, all the Dinim in the Shuruk extend from the nearness of the light of GAR de Hochma. And by the force of the point of Hirik in her, spears are drawn out, which include both: killing from up close like a sword and tossing them and striking from afar like an arrow, since it contains both.
All those three Dinim creates burning fire in the Nukva, and this is called “the fire in the tower,” which is the Nukva. And strong fire that comes out from the heaven, ZA, grips the Nukva, and when the upper fire—the Dinim in ZA—grips those below, in the seventy Dinim of the Nukva, no one can break the anger and judgment of the Dinim in the Nukva.
271) The eyes blaze like tongues of flame. ZA descends to the world with them with blazing eyes. Woe unto one who meets him when he is girded with swords. The Dinim that extend from the point of Shuruk are called “swords.” A sharp sword in his hand, he pities neither the good nor the bad, since the verdict of those seventy colors comes down by the left hand by the permission of the unification, when the side of heaven was united in him.
272) He overturns in several Dinim; each day he turns into several colors, which acquire a different shape each time. All the kinds of Dinim that are in the tools of anger of the Creator are seen in him, and those Dinim sit at the top of the world. And for their foolishness, people do not look at them.
273) Brimstone and fire are the waste of water and the waste of fire that were fused from the heaven and united with each other and descend over Sodom. The heaven is fire and water, right and left that were united in ZA, and the Shamayim [heaven] has the letters of Esh [fire] and Mayim [water]. And through the iniquities of the lower ones, they were parted and there was a dispute between fire and water, which are the two lines, right and left. It is considered that they were fused, and that the waste of the right is brimstone and the waste of the left is fire. And these two kinds of Dinim that were conjoined are the ones that overthrew Sodom.
274) There are ten names of corrections in the King’s authority, ten Sefirot. Ten and not nine, ten and not eleven. And yet, they amount to a great number, the number of seventy-two names. Seventy blazing colors emerge to each side from the seventy-two names, seventy colors that were carved and were made into the seventy names of the angels, which are the heavens. They come out of the seventy-two names of the heavens, which is ZA, and there are three discernments in them, corresponding to the three lines of ZA.
Hence, those that extend from the right line are arranged as an acronym of the alphabet in direct order. And those that extend from the left are arranged as an acronym of TASHRAK, TZAPH’AS, which is the alphabet in reversed order, indicating Din and extending from the middle line, arranged in the acronym of the nine points, Kamatz, Patach, Tzere, Segol, Sheva, Holam, Hirik, Sharak, and Shuruk, which is also called Melaphom.
278) When they all unite as one, by the power of the upper one, ZA, it is then called “And the Lord [HaVaYaH],” which means that all is included—ZA and Nukva and the seventy angels below her. “From the Lord [HaVaYaH] out of heaven” means the Holy Name that is carved in seventy other names. The heavens is ZA, the name AB in Mochin de ZA whose essence is seventy. And those are the seventy of ZA that dominate the seventy Dinim de Nukva, “And the Lord,” and seventy names in holiness—in Mochin de ZA—are HaVaYaH without Vav, called Shamayim [heaven].
279) The seventy Dinim in Nukva receive from the seventy names of ZA. And HaVaYaH that contains seventy Dinim receives from HaVaYaH seventy names of ZA. The lower ones, the seventy Dinim, depend on the upper ones, the seventy names of ZA, and all is connected as one. When they connect with one another and shine simultaneously, by that, the Creator Himself is revealed. The heaven is Ayin, HaVaYaH without Vav, and the seventy-two names that emerge from the three verses, “And … went,” “And it came,” and “And … stretched.”
281) These are the seventy names that govern the seventy bottom degrees, which are “And the Lord,” with a Vav. And these are the seventy names that are HaVaYaH without a Vav, which is called “heaven,” ZA. Seven firmaments, the seven Sefirot of ZA, each of which consists of ten, add up to seventy names of the Holy Name, HaVaYaH. This is the meaning of the words, “And the Lord rained,” which are seventy Dinim de Nukva. “From the Lord out of heaven” are the seventy names of the Holy Name, HaVaYaH.
282) The most hidden of all that is hidden was given to the wise. This name is called “heaven,” and from it, the hidden secret called man was created. The number of organs in his body is 248 organs. Also, man extends from heaven, from ZA in the Mochin of the seventy-two names. This is why 248 organs were created in man, corresponding to the 216 letters in the seventy-two names and the thirty-two paths of wisdom.
283) The number of letters of the seventy-two names is 216. This is so because each name contains three letters, and three times seventy-two is 216. Seventy-two is the hidden and the concealed, the whole of the Torah. It is included in the twenty-two letters and ten utterances, which are thirty-two in Gematria, being the thirty-two paths of wisdom. This name is 216 letters, and with the thirty-two paths that were included in it, they amount to 248, which are the 248 organs of the body.
ZON are called twenty-two letters and ten utterances, ten Sefirot de Bina. The Mochin de AB appear through the rising of ZON for MAN to Bina when the twenty-two letters of ZON unite with the ten Sefirot de Bina. Hence, this raising of MAN is called “thirty-two trails of wisdom” or “The thirty-two ways of wisdom,” indicating that all the Hochma [wisdom] that appears in Atzilut appears only in these paths.
And since ZA is the cause of these Mochin, 248 discernments were carved in it, indicating the thirty-two paths and the 216 letters that appear through thirty-two paths, which are 248 organs in the body. For this reason, ZA himself is called “man,” too, indicating the expansion of these Mochin in him.
284) ZA is called “man,” governing the throne, which is seventy Dinim and seventy angels that extend from them, which are called “throne.” It is written, “And upon the likeness of the throne was a likeness as the appearance of a man upon it from above.” ZA, called “man,” is above the throne, which is the Nukva and the seventy Dinim in her. It is written, “And the Lord rained on Sodom,” which is the Nukva and her seventy Dinim, meaning a throne, “from the Lord out of heaven,” which is ZA above the throne.
285) Sodom was sentenced for avoiding giving alms, as it is written, “Neither did she strengthen the hand of the poor and needy.” For this reason, their sentence was from heaven, since alms and heaven are one. It is written, “For Your mercy [Hesed] is great above the heavens.” Thus, alms and Hesed extend above the heaven, and because alms depend on heaven, Dinim, too, extend from the heaven, as it is written, “From the Lord out of heaven.”
There are Dinim de Nukva and there are Dinim de Dechura [male Dinim]. Dinim of Sodom are Dinim de Dechura, from the heaven, ZA, since their verdict was sentenced for depriving alms, and this flaw concerns ZA, who was prevented from bestowing alms and Hesed upon the Nukva; hence their Din is Din de Dechura.
286) The Din of Israel is from heaven, too, as it is written, “For the iniquity of the daughter of my people is greater than the sin of Sodom.” Also, Jerusalem is regarded as the sister of Sodom, as it is written, “Behold, this was the iniquity of your sister Sodom.” For this reason, their sentence from heaven is the same sentence as that of Sodom, for avoiding giving alms. The only difference is that Sodom has been overthrown and is incorrigible, and Jerusalem is ruined but can be corrected.
The cities of Sodom extended GAR of illumination of the left. This was their essence. And Jerusalem is only VAK of the illumination of the left. And prior to the sin of Sodom, the Mochin of the illumination of the left were properly arranged above, GAR on top, followed by VAK, followed by Din. When he sinned and their sentence was determined, he turned the degrees from below upwards in the Mochin of illumination of the left, and this elevated the verdict above, so only she became fit for a Zivug, as it is written, “In the evening she went.”
Following her came the VAK de Mochin, and following them—below all the others—the Kelim de GAR de Mochin fell. And since he overturned the five degrees above, the cities of Sodom were overturned below. And since they were regarded as GAR, they fell below all the others. This is so because this correction that was done in the illumination of the left remained so until the end of correction. At that time, it is said, “And thy sisters, Sodom and her daughters, shall return to their former state,” since then the degrees above will return to their former state: GAR above, followed by ZAT, and finally the sentence.
Even though it is the same verdict for Jerusalem and Sodom, there is still a big difference. Because Sodom is considered GAR, they were overturned and cancelled out until the end of correction. Jerusalem, however, is considered VAK, and hence was not overturned, VAK de Mochin of the left of the illumination of the left remained in place, in the middle, and no change will ever occur in them. However, they were ruined because of their iniquity, since the upper Zivug was separated for a time until they repent. This is the meaning of Jerusalem being recoverable if Israel repent even before the end of correction, while Sodom is irrecoverable, since the overthrowing will not be removed before the end of correction.
287) “But his wife looked back from behind him,” behind Lot. The saboteur was walking behind him. Wherever Lot went, the saboteur avoided sabotaging. And the place from which he went and left behind, the saboteur would overthrow. This is why the saboteur told him, “Look not behind you,” for I will be sabotaging behind you, and this is why it is written, “But his wife looked back from behind him.” Seeing the saboteur, she became a pillar of salt because as long as the saboteur does not see the face of a person, he does not sabotage it, but since Lot’s wife turned her face back to look behind him, she promptly became a pillar of salt.
A Land without Scarcity
289) It is written, “A land in which you will eat bread without scarcity, in which you will not lack a thing.” Why the double “In”? The Creator divided all the nations and the lands into appointees, emissaries. But there is no angel that rules over the land of Israel, nor any other appointee, but only the Creator Himself. For this reason He brought the people that none rules but the Creator to the land that none rules but the Creator.
290) In the beginning, the Creator gives nourishment to the land of Israel, and afterwards to the whole world. It turns out that all the other idol worshipping nations receive with scarcity and the land of Israel does not. Rather, the land of Israel is nourished first, and then the rest of the world is nourished from the remains.
291) This is why it is written, “A land in which you will eat bread without scarcity,” but abundantly, in complete fullness. You will eat in it, and nowhere else. In it indicates the sanctity of the land where there is the upper faith, where there is the upper blessing and nowhere else. This is why it writes two times, “In which,” in the verse, to indicate all that was said.
292) It is written, “Like the garden of the Lord, like the land of Egypt, as you go to Zoar.” He asks, thus far, we still do not know from the text if the land of Egypt is as the garden of the Lord, if the land of Sodom is as the garden of the Lord, and if the garden of the Lord is the garden called the Garden of Eden. And he replies that “Like the garden of the Lord” is the Garden of Eden, where there is fulfillment and enjoyment for all. But so was Sodom and so was Egypt. And as one does not need to water the garden of the Lord, so was Egypt—none had to water it because the river Niles would rise and water the whole of the land of Egypt.
293) It is written, “And it will be that whichever of the families of the earth does not go up to Jerusalem,” this is their punishment, that they are devoid of the rain. It is written, “If the family of Egypt does not go up or enter.” You can see that it does not write here, “Then no rain will fall on them,” since it did not rain in Egypt and they did not need it. Instead, their punishment is as was written, “It will be the plague with which the Lord smites the nations,” since the Egyptians have no need for rain. Sodom, too, was as the garden of the Lord, containing all the delights in the world. This is why they did not wish for other people to delight themselves in it and were unwelcoming.
294) The people of Sodom themselves were wicked; it is not because of their good land that they did not wish to give alms. Every person who is unkind toward the poor is not worthy of existing in the world. Moreover, he has no life in the next world. And anyone who is kind toward the poor is worthy of existing in the world and the world will exist through him, and he has life and longevity for the next world.
295) “And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him.” He went up from Zoar because he saw that Zoar was close to Sodom. This is why he went up from there.
296) “He turns for reasons in His tactics that they may do.” The Creator causes reasons in the world and brings destructive lights to do His deeds, and then turns them around and makes them in a different way. It is the conduct of the Creator to first bring destructive lights that destruct, and then turn them around and correct them.
297) How does He turn them? The Creator executes tactics and causes reasons to turn them until they are not as the previous ones. “That they may do” means according to what people may do. He turns those actions according to the deeds that they do. Thus, people’s actions induce turning those deeds in all that the Creator commands them on the earth, that they receive all kinds of forms in the world by the merit of people’s actions. Ammon and Moab came out through such a corrupt deed and in the end, all the kings of Judah and the Messiah King came out of them.
298) “He turns for reasons.” “He” means that the Creator causes reasons and brings deeds to exist in the world. And once people think that the deeds will come true, the Creator turns those deeds from what they were at first. In the beginning, those deeds came out corrupt, and afterwards the Creator turned them around and corrected them. And some come out good from the beginning, worthy of existing, but were corrupted by people’s actions, and then the Creator turns them around if they repent.
300) The Creator turns the actions that He does in His tactics is without a Yod [in the word, “tactics,” in Hebrew], in singular form. The tactic is the lower courthouse, the Nukva de ZA, and she is the stones that turn before Him. Since the Mochin come to the Nukva and are dispensed from her in three points, regarded as three places, the Nukva is described as turning in three places.
And for that, He turns the Kelim from one Kli to another. And this is all according to people’s actions. If people improve their deeds, those turning stones turn them to the right, Hesed. Then the deeds that are done in the world are to benefit the people of the world as it should be, since Hassadim and abundance are drawn out to the world, and the stones always turn to the right side and never stop. Then the world incarnates in it and receives actions from the right line, which are Hassadim.
302) And if people come to sin, then His tactic is that the Nukva, which always turns, as she was on the right side, now the Creator turns her to the left side, and He turns the causes and the Kelim that were initially on the right side to the left.
303) Then the stones turn and things are done in the world so as to harm people, and the stones turn to the left until people reform their actions. Thus, the stones are dependent upon people’s actions. This is why it is written, “In His tactics that they may do,” since the tactic, which is the stones, depends on people’s actions and never stands, but always turns—either to the right or to the left.
304) The Creator caused the reasons and deeds in the world so that everything will be done properly, and everything comes out and extends below in the world from the essence and the root above. The Creator drew Abraham near Him, Ishmael came out of him, for he was not yet circumcised when he came out of him; hence, he emerged below and not completed in the sign of the holy covenant.
305) Afterwards, the Creator turned reasons with His tactics and Abraham was circumcised and came into the covenant. He was completed in his name and he was called Abraham with a Hey. And the upper Hey of HaVaYaH that was placed into his name, Bina, is his crown, as in water from wind.
306) Since the secret has been completed and circumcised, Isaac came out of him, and he became a holy seed and was tied above in the form of fire from water, as it is written, “Yet I planted you a noble vine, all of it a seed of truth,” meaning that it was not connected to the other side, the left side of Bina, but was included in the right.
Before he was circumcised, he begot Ishmael and brought him down to the externality, since he is the waste of the right. Afterwards, it is written that because He turns in his tactics, the Creator inflicted causes upon him until he was circumcised and was awarded the right line of Bina, water, although he did not receive the water directly from Bina but from ZA, Ruach. It is written about that that the upper Hey, meaning Bina, adorned him with her right line, Hesed, water, and he received it from ZA, Ruach, as transference.
Then Isaac came out of him, who was tied up above in Bina, meaning received the left line from Bina. However, he did not receive it directly from Bina, but fire from water, meaning he received from Abraham, and this is called “water.” This is why he was included in him, as it is written, “Abraham begot Isaac.”
307) Two separate nations came out of Lot and his daughters, and connected to the Sitra Achra. Hence, the Creator causes reasons and affects inversions in the world so that all will be as it should be, connected to its place in holiness, so it will be fitting to elicit the kings of Judah and the Messiah King from there.
308) Lot was worthy of him and his wife begetting these two nations, but to tie them to their rightful place He brought them out from his daughters, and their conception was made through wine, as it is written, “And they made their father drink wine.” This wine was intended for them on that night in the cave. Had it not been for the wine, these nations would not have come into the world.
We must first understand the two explanations in the words, “Because He turns in His tactics.” There are two kinds of overthrowing in the corrections of the worlds. One is the overthrowing of Sodom and Gomorrah, since those GAR of the illumination of the left were destructive lights. The second overthrowing is the turning of the stones. This is the overthrowing of Moab and Ammon, who were Klipot that were more impure than all the nations by their very nature, until they were forbidden to mingle with the crowd of the Lord. Because He turns in His tactics, all those kings and the Messiah King came out of them, since those two nations were drawn out by the intoxicating wine through the primordial serpent, which was similar to the sin of the tree of knowledge. Hence, he extended revealed GAR of illumination of the left, meaning lights that are revealed in Hochma, and in the form of GAR, so that the lights will be drawn out from above downwards, as in the tree of knowledge.
And this extension was done by the elder one, from whom Moab was born, whose idol worship, Peor, is disclosed. And the intimation is that the Moab is revealed to all, that he was born from his father. Also, it is known that through extension of GAR of the left, the Malchut of the quality of Din appears. Hence, the younger one extended only VAK because the Malchut of the quality of Din was already revealed in her. And yet, the two Klipot, GAR and VAK, were connected to one another and were receiving from each other. And since the extension of the younger one was mingled with Malchut of the quality of Din, which rejects all the Mochin, all her actions were covered.
This is why Ammon and Moab were forbidden to mingle with the crowd of the Creator, since their iniquity was grave. Moab was forbidden because he was from the GAR of the illumination of the left, when besides being extended through harsh Dinim, they also expose Malchut of the quality of Din. And Ammon was forbidden because he had Malchut from the quality of Din in him.
However, to counter that, the Nukva of holiness was erected when the lower ones improve their deeds, when the lights that are revealed in Hochma shine in her below the Chazeh and in the form of from below upwards. This revokes the Klipa of Moab.
In this way, the lines of Hochma and Hassadim mingle in one another, the illumination of Hochma exists in its full perfection, and the covered lights shine in her from above the Chazeh, in the place of GAR. Also, the Malchut of the quality of Din is established and concealed there from the Chazeh upwards, and does not affect any Din. This cancels the Klipa of Ammon.
Additionally, Malchut that is mitigated in the quality of Rachamim, called Miftacha [key], is established from the Chazeh of Nukva downwards. It was written that if he is rewarded, good. If he is not rewarded, it is bad because then the correction in the Nukva is corrupted and the lights shine in Dinim of the left, and the Klipot of Moab and Ammon regain their dominion and introduce harsh Dinim to the world.
The Creator causes reasons and does deeds in the world, in Nukva, called “world.” He corrected her in lights that are covered from the Chazeh upwards, and revealed lights from the Chazeh downwards. He did this in the construction of the Nukva so that the illumination of Hochma would persist in her. In this way, the lines are included in one another and the Hochma clothes in Hassadim and then persists. And once people are confident that the Mochin will persist, they no longer keep their ways and sin in extending the revealed lights in the place from the Chazeh upwards. Then the Creator turns it around, the Klipot of Moab and Ammon return to their places, and the lights of the left bring harsh Dinim to the world.
At that time, the Creator corrects the turning stones, the Nukva, so that the revealed lights will shine below the Chazeh, and then the Hochma clothes in Hassadim and the right governs. This is so because then the Klipot of Moab and Ammon return to their places and the left rules. Thus, He turns the reasons and the Kelim that were first erected in the right, meaning the lights that are covered above and the lights that are revealed below, and now they have been overturned so the revealed lights are above and the covered lights are below. This way is the domination of the left in harsh Dinim that were tied to their proper place. The revealed lights above the Chazeh, the Klipa of Moab, and the covered lights are below the Chazeh, the Klipa of Ammon. It is the opposite order in the Nukva, which is called “world”—the covered lights will shine in her above and the revealed below.
309) With Moab and Ammon, they themselves gave them the names. She called him Moab because he is Me Ab [from a father]. The elder said, “In the strength of Moab, he is from my father.” “And the younger, she also bore a son, and called his name Ben-Ammi [son of my people].” She said Ben-Ammi in humbleness, Ben-Ammi, but she did not say from whom he was.
310) In the beginning, it is written, “And he did not know when she lay down or when she arose,” with a Vav [in “arose” in Hebrew], and a point over the Vav, as well. This indicates that there was help from above in that deed, for the Messiah King was to come out of it. This is why the word “arose” was filled with Vav. With the other, it writes, “arose” without the Vav, since no part for the Creator was to come out of her, as with the elder. This is why it writes, “arose” with a Vav and a point over it only in the elder. And although kings came out of the younger, since Naama the Ammonite was Solomon’s wife and the mother of Rehoboam, but David is the primary and he is the Messiah King.
311) “And he did not know when she lay down or when she arose,” meaning he did not know that the Creator was to raise King David out of him, and King Solomon, and all the other kings, and the Messiah King. It is written in Ruth, “And she rose up before one could discern another.” On that day she certainly had rising, since Boaz had bonded with her to erect the name of the dead on his domain, and all those kings were established from her, and every noble man in Israel.
312) Come and see Abraham’s humility. Even in the beginning, when the Creator wished to execute judgment in Sodom, he asked for mercy on them. And yet, he did not ask for mercy on Lot. Afterwards it is written, “And behold, the smoke of the land ascended like the smoke of a furnace,” but he did not inquire about Lot and did not say a thing about him to the Creator. And the Creator, too, said nothing, so that Abraham would not think that the Creator would diminish any of his merit because of that.
313) But did Abraham have no regard for Lot whatsoever? After all, we see that he risked his life to wage war with four powerful kings. But since Abraham loved the Creator and saw that Lot’s deeds were not as proper as they should be, Abraham did not wish for the Creator to abandon something of His own for him. This is why he did not ask for mercy for him, neither in the beginning nor in the end.
326) And they are yelling and saying, “Woe, for we had obeyed the evil inclination and the smoothness of his tongue.” They regret, but it does not help them because remorse and repentance help only during life and not after death.
327) When Rav Joseph went down to Babel, he saw unmarried lads coming and going among beautiful women without sinning. He told them, “Are you not afraid of the evil inclination?” They replied, “We do not come from a mixture of evil; we are carved from the holy of holies.” In other words, they told him that their parents had no foreign thoughts while they were carved off their blood, but sacred and holy thoughts. This is why they were not afraid of the evil inclination.
328) Anyone who enters the city and sees beautiful women will lower his eyes and say, “I am carved off important parents.” The hard obstacle, the Klipa, brings thoughts of women; “Leave! Leave me, for it is a holy fruit of the Sabbath, born from a Zivug of the Sabbath, when the Klipot have no hold in the offspring of the Zivug of the Sabbath.” One who enters the city must say this whisper because the warmth of the weariness of the road governs him and thus the evil inclination can rule over him.
Ammon and Moab
329) Through the King’s will, one waste of the form of engraving separates from the right side and adheres to the waste of gold on the left side, and his abode was made inside the impurity and became one form of the tree.
In the right line, covered Hassadim, there is no illumination of Hochma, and in its place, in Bina, it is considered GAR. This is so because she does not receive Hochma because she is in the form of “He desires mercy [Hesed].” However, when the Hassadim spread below to the lower ones, which require illumination of Hochma, waste appears in them. The need for illumination of Hochma creates deficiency in them, and wherever there is deficiency, the Klipot become attached. This is why deficiency is considered waste, and this is the waste of the right. But from the perspective of holiness, this is not a deficiency but a form of carving for a receptacle. Were it not for the deficiency and the hollow, there would never be a receptacle for the lights there. But the Klipot consider it waste.
To complete itself, the waste became adhered. This is because there the Hochma shines without Hassadim and the absence of Hassadim is considered waste of the left line. However, the waste of the right received completion there because it lacks only Hochma. This became a complete form of the tree of degrees, the Nukva, although its abode was in impurity because illumination of the left without right shines to the place of impurity. And also, the waste of gold is impurity.
330) When Isaac, the left line of holiness, wished to awaken in the world in the force of the harsh Din, he grew strong and separated the degrees of the left from their sustenance, meaning he turned the roots of the five cities of Sodom upwards. Thus, he dropped the GAR of the degrees of the left downwards and elevated the form of Din upwards. Then the degrees of the left of the Klipot were ruined and the left of holiness was connected and incorporated with the right. This is why the right line, Abraham, was strengthened, since it was included in the left and received GAR from it. By that, his waste, too, was corrected and he no longer needed to adhere to the waste of gold. It turns out that he separated that form from impurity.
331) The primordial serpent went into the fruits of the tree. This is the wine that he drank and begot two degrees that are connected to one another. And those degrees are on the side of impurity; one is called Milcom and the other is called Peor. That waste of the right that received one form of the tree—Nukva de ZA—through the waste of gold, returned to holiness after the overthrowing of Sodom and is now considered as the fruit of the tree. She drank the intoxicating wine, which is the primordial serpent, when the inciter to extend the GAR de Hochma entered her, as with the tree of knowledge. And through this act, the fruit bore two Klipot—Milcom and Peor—two idolatries.
332) One is a concealed counsel and the other is a revealed counsel. All the deeds of Peor are from the revealed, meaning his work is revealed. Milcom is concealed and covered; all his work is clandestine. Many kinds of impurities came out of those two. They roam the great sea, the Nukva, and all the discernments of impurity.
This is so because two Klipot were extended by the inciting of the serpent—GAR and VAK of the illumination of the left. In impurity, Peor is GAR and Milcom is VAK. And they were arranged the opposite from the holy Nukva, in accord with the conduct of impurity to be opposite from holiness. This is so because in the holy Nukva, the GAR from the Chazeh upwards is covered from illumination of Hochma. From the Chazeh down it is revealed, meaning that illumination of Hochma appears there. Also, there are two points in it, Miftacha [key] and Man’ula [lock]. The Man’ula is hidden in the GAR in her, and the Miftacha openly governs her in the VAK from the Chazeh down.
And those two Klipot are opposite: the Klipa of Peor is considered GAR from the Chazeh up, which is revealed, and the Klipa of Milcom, considered VAK from the Chazeh down is concealed. Additionally, the Miftacha governs the Klipa of Peor from the Chazeh up, and unmitigated Malchut of the quality of Din governs the Klipa of Milcom from the Chazeh down.
333) And what occurs in the worlds occurs in the souls below, as well. Lot, the waste of the right, parted from Abraham and settled among the people of Sodom, who are waste of gold from the left side. From them he received his completion in the worlds. When the Din awakened upon them and they were overturned, the Creator remembered Abraham and sent Lot away from there, at which time he was separated from Sodom’s impurity and returned to holiness.
334) His daughters gave him wine to drink, which is the primordial serpent that entered him, and gave birth to two nations: Ammon in the covered and Moab in the revealed. His degree is the idol worship, Milcom, which is the counsel of the world. The degree of Moab is Peor, revelation.
335) His daughters were similar. One said, “Ben Ammi” [son of my people], meaning I have a son from my people, but she did not say from whom he was because he was in a state of concealment. The other said, Moab, Me Av [from a father], meaning this one is from a father, I delivered him from my father, since his degree was Peor, revelation.
336) In those two, Ammon and Moab, King David clung, since afterwards Ruth came from Moab and King David came out of her. And from Ammon, King David was crowned with that crown that is a testimony to David’s seed, as it is written, “And put the crown and the testimony on him.” The crown is from Milcom, the degree of the Ammonites, as it is written, “And he took the crown of Milcom.”
337) Milcom is the degree of the Ammonites, as it is written, “And it was set on David’s head,” and from there it was a testimony for his sons forever. And in it, those who are of the sons of David and are worthy of kingship are recognized. If he could carry a crown on his head, they said that he must be from David’s seed, for he could carry the crown on his head even on the day he was born, although its weight was a talent of gold and a precious stone. Another person, not of his seed, would not be able to carry it. This is what is written about Joash, “And put the crown and the testimony on him.”
338) King David clung to both these degrees, and they are the power of his kingship to overcome all the other nations, for if he were not included in their side, he would not be able to overcome them. Also, all the degrees of the rest of the nations were included in David so as to overcome and grow stronger than them.
339) “And Lot went up out of Zoar, and dwelt in the mountain.” It is written that the leech has two daughters, Hav, Hav [give, give]. Those are the two daughters of the evil inclination, who evoke the evil inclination to rule over the body. One is a soul that always grows in the body, and one is a soul that craves evil lusts and all the ill desires in this world. This is the senior one, and the first one is the younger one.
340) But the evil inclination did not bond. The evil inclination never bonds unless to those two souls, to seduce people so they believe in him and he will lead them to a place where they throw arrows of death at them that pierce them, as it is written, “Until an arrow pierces through his liver.”
341) It is similar to robbers who rob in the mountains and hide themselves in a terrible place in the mountains, and know that people avoid going to those places. What did they do? They fled from them. He who is wittier than all, who knows how to seduce people, who departed them and sat on the right path, where all the people in the world go—once he comes to the people of the world he begins to connect with them there until he lures them into his net. He brings them to a terrible place where there are robbers who kill them. Such is the way of the evil inclination: it lures the people in the world until they believe it and then brings them to a place of death-arrows.
And He Said, “She Is My Sister”
342) “And Abraham journeyed from there toward the land of the Negev [south].” All of his journeys were toward the south, Hesed, more than toward any other side. He did this with wisdom, to cling to the south, which is Hesed.
343) “And Abraham said to his wife, Sarah … she is my sister.” One should not rely on a miracle. If the Creator performs a miracle for a person once, he should not rely on the miracle the next time, for not every time does a miracle occur.
344) And if one puts oneself in a place where the harm is evident, he thus cancels all his previous merits, as it is written, “I am smaller than all the mercies and all the truth.” And once Abraham came up from Egypt and was saved once, why did he agonize himself now as before, saying once more, “She is my sister”?
345) But Abraham did not rely on himself at all, since he always saw Divinity in Sarah’s abode, that it did not move from there. And because Divinity was there, Abraham relied on that and said, “She is my sister,” as it is written, “Say unto wisdom, ‘You are my sister,’” referring to Divinity, called Hochma [wisdom]. This is why he said, “She is my sister.”
346) “And God came unto Abimelech.” But does God come to the wicked? It is written, “And God came unto Balaam.” Did God come to Balaam? But they were wicked. Indeed, it was the appointee, the messenger appointed over them.
Every nation has its own minister in the heaven. And when the angels do their missions on behalf of the Creator, they all receive the name, “God,” since they come from the side of Din, and the name, “God,” indicates Dinim. This is why it is written, “And God came to Abimelech in a dream of the night,” meaning only an angel appointed over his people and not the Creator.
347) “The lip of truth shall be established for ever.” This is Abraham, whose every word in the beginning and in the end was true. “But a lying tongue is but for a moment” is Abimelech.
348) It is said of Abraham, “And Abraham said to his wife, Sarah … she is my sister.” This is as it was in Egypt, when he said about Divinity, who was with Sarah, “She is my sister.” Here, too, he said, “She is my sister” about Divinity. And Abraham did everything wisely.
349) What is the reason that Divinity is called “sister”? Since Abraham is from the right side, he said, “She is my sister,” as it is written, “My sister, My dove, My undefiled.” This is also why Abraham always called her, “my sister,” since he clung to her and they will never move from one another.
Since Abraham is considered Hesed, and in Gadlut, Hesed rises and becomes Hochma, meaning upper AVI, whose Zivug is perpetual, when Divinity rises to them, she is there with Abraham in a never ending Zivug, as well. At that time, Divinity is called “my sister,” and not “my wife.” This is because a sister is from the right, and a wife [Isha] is from the left, as in Esh Hey [fire of the Lord].
350) In the end, it writes, “And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother.” But was it really so? After all, she was Haran’s daughter. But he said everything, meaning “She is my sister” about Divinity. In the beginning it is as it is written, “Say unto wisdom, ‘You are my sister,’” and afterwards it is written, “And moreover she is indeed.” Why “moreover”? It adds another clarification to what he said in the beginning. “My sister, the daughter of my father” means that Divinity is a daughter to the upper Hochma, upper AVI, called Aba. For this reason, Divinity is called “his sister,” and she is called Hochma.
“But not the daughter of my mother.” “My mother” extends from the place where everything begins, concealed from all, AA, from whom the Bina that returns to being Hochma is extended. And she dresses in YESHSUT, which are called Ima. And Divinity is not a daughter. Rather, she is as Ima herself because she clothes her. And since she is left, from the side of Ima, “and so she became my wife,” with friendship and kindliness, as it is written, “And His right shall embrace me,” for she desires the Hassadim on the right so that the Hochma in her will clothe in Hassadim, and everything is the Hochma.
This is why he added the clarification that the reason why he said about her, “She is my sister” was from the side of AVI, that from their side she is a daughter and a sister and is not worthy of a wife, since she is from the right. But from the side of YESHSUT, which is Ima, she is neither a daughter nor a sister, but a wife, the fire of the Creator, and worthy of Zivug.
351) When they descended to Egypt for the first time, he said, “She is my sister,” to cling to faith. He called her “my sister” so it will not be mistaken with those degrees outside of holiness. With Abimelech, too, he said, “She is my sister,” so as to not shift away from faith.
352) Abimelech and all the dwellers of the land were idolaters, while Abraham clung to faith. This is the reason why he entered there and said about Divinity, “She is my sister.” And as a sister never parts from the brother, so it is here: Abraham was adhered to Divinity in a way that he would never part with her. A woman can be separated from her husband, but a sister can never part from her brother, since two brothers can never part from each other.
This is so because a brother and a sister extend from the upper AVI, whose Zivug never stops. This is also why a brother and a sister never part. But a man and a woman extend from YESHSUT, whose Zivug is terminable and is not perpetual; hence, a man and a woman can also part.
353) This is why Abraham said, “She is my sister,” for they were all keen for the lights of stars and idols, and worshipped them, while Abraham clung to faith and said about Divinity, “My sister,” so we will never part. And the sign is, “And for his virgin sister,” which is said to the priest, for the priest is the place where Abraham, who is right—Hesed—is present. This is why Divinity is called in relation to him, “And for his virgin sister,” since from the right side, Divinity is called “sister,” as well as “daughter.”
354) It is written, “Fear the Lord your God.” Et [“of the,” the “of” is missing in the English] is the first degree of the ten Sefirot from below upwards, the Nukva, the place of the fear of the Creator. This is why it writes, “Fear,” since the Nukva is where one should fear one’s Maker, since she is Din.
355) “And serve Him.” “Him” is the upper degree, Yesod de ZA that stands atop Nukva. They never separate from one another. Et and Him are attached to each other and never part. “And … Him” is the place of the covenant, a sign to the world, meaning Yesod. This is so because there is no work in Et and it is not for work but for fearing. Rather, the work is above, in Yesod de ZA, called “Him.” This is why it writes, “And serve Him.”
356) “And to Him shall you cling,” where adherence is applied, which is the Guf [body] that is in the middle, the middle line, Tifferet, which stands in the middle between the two hands, Hesed and Gevura, meaning the two lines, right and left. “And swear by His name” is the seventh place of the degrees, when the Nukva is in the form of the Sabbath. The Nukva is called Et in the unification of Et and “Him,” when the unification is from the right line, which receives from the upper AVI. She is called “And swear by His name” when she receives the Mochin of the Sabbath from the middle line, at which time she is called “seventh.”
357) This is why Abraham clung to faith, to Divinity, in the degree of a sister, when he descended to Egypt and when he went to the land of the Philistines. It is like a person who wishes to go down a deep pit and fears that he will not be able to climb back out of the pit. What does he do? He ties a rope above the pit and says, “Now that I have tied this rope, I can go in.” So did Abraham; when he wished to go down to Egypt, prior to descending, he tied a knot of faith to strengthen in it and then went down.
358) He did that when he went into the land of the Philistines, too. This is why “Truthful lips will be established forever, but a lying tongue is but for a moment” is Abimelech, who said, “the integrity of my heart and the innocence of my hands.” And when God replied to him, what does it say? “Yes, I know that in the integrity of your heart you have done this,” but it does not say, “Innocence of hands” as Abimelech said. Thus, Abimelech was lying when he spoke of the innocence of his hands. This is why it is written about him, “A lying tongue is but for a moment.”
359) It is written, “He will keep the feet of His holy ones.” It writes “His holy ones” without a Yod [in Hebrew], which means a holy one, Abraham, from whom He never removed his keeping. “The feet of” are Abraham’s wife, with whom the Creator sent His Divinity and always kept her.
360) “He will keep the feet of His holy ones.” It writes “His holy ones” without a Yod [in Hebrew], which means a holy one, Abraham, with whom the Creator always went, so that others would not be able to harm him. “But the wicked ones are silenced in darkness.” Those are the angels that the Creator killed on the night when Abraham chased them.
361) It writes, “Are silenced in darkness,” which means night, Nukva, which was connected in the darkness and killed them. Abraham chased and the night killed them, as it is written, “And he divided himself against them by night, he and his servants, and struck them.” “And he divided himself against them by night” is the Creator, who split the Rachamim from the Din to avenge Abraham’s vengeance. This is why it is written, “But the wicked ones are silenced in darkness.” It is written, “And struck them,” but it should have said, “And they struck them,” in plural form, since it was Abraham and his servants who struck them. However, it is the Creator who struck them, for not by force does one prevail, for he and Eliezer were alone, since Eliezer is 318 in Gematria, meaning the 318 who were born in his household that the writing mentions.
362) Where there is harm, one should not rely on miracles. And there is no such place where harm is found as when Abraham went after the four kings, chasing them and waging war on them. Why did he rely on a miracle? When Abraham went into it, he did not go to wage war or rely on a miracle; rather, Lot’s anguish drove him out of his home and he took money with him to redeem him. And if he could not redeem him, he would die with him in captivity. But when he went, he saw Divinity shining before him and several armies of angels around him. Then the Creator chased them and killed them, as it is written, “But the wicked ones are silenced in darkness.”
363) “He will keep the feet of His holy ones” was Abraham. And when he went to fight the kings, Isaac bonded with him and they fell before him. Had Isaac not bonded with Abraham, he would have been unable to destroy them. It is written, “But the wicked ones are silenced in darkness,” since it is not by force that one prevails. Although the force is always in the right, Abraham, if the right was not mingled with the left, Isaac, the kings would not be defeated by him.
364) “He will keep the feet of His holy ones.” When a person loves the Creator, the Creator loves him in everything he does, and keeps his ways, as it is written, “The Lord will guard your going out and your coming in from this time forth and forever.”
365) See how fond Abraham was of the Creator. Wherever he went, he did not think of what was his at all, but only of adhering to the Creator. For this reason, “He will keep the feet of His holy ones.” This was his wife, since “feet” imply his wife, as it is written, “Now Abimelech had not come near her,” and it is written, “Therefore I did not let you touch her.”
366) It is written about Pharaoh, “And the Lord plagued Pharaoh … because of Sarai, Abram’s wife.” She said, meaning Sarah would say to the Creator, “Strike!” and He would strike. This is why it is written, “He will keep the feet of His holy ones, but the wicked ones are silenced in darkness.” These are Pharaoh and Abimelech, upon which the Creator executed judgments at night, in the darkness, for not by one’s force does one prevail. “One” is Abraham, as it is written, “Now therefore restore the man’s wife.”
Standing at His Right Hand Side to Accuse Him
367) “And he showed me Joshua the high priest standing before the angel of the Lord.” This is Joshua the son of Jehozadak. The angel of the Lord is a place called Zeror, to which the soul of the righteous was tied and all the souls of the righteous are there. This is the angel of the Lord.
368) “And Satan standing at his right hand to accuse him” is the evil inclination, which wanders and roams in the world to take souls and to take out spirits from the people of the world, and to slander the people above and below. This was while that Nebuchadnezzar tossed Joshua, the great priest, into the fire along with the prophets of falsehood, and Satan was slandering him above so he would burn with them.
369) Such is the way of Satan. He slanders only in a time of danger. And when there is anguish in the world, he has permission to slander and to execute judgment even without judgment, as it is written, “But there is that is swept away without judgment.” What is to slander? Of what was he accusing? He would say that either everyone were saved or everyone were burned, since when the destroyer is given permission to destroy, the righteous is not saved more than the wicked.
370) For this reason, when there is Din in the city, one should flee before he is caught there by the destructor, since when the saboteur is present, he does to the righteous as to the wicked. It is even more so since all three were together, Joshua the great priest with the two prophets of falsehood, Ahab the son of Kolaiah and Zedekiah the son of Maaseiah, and Satan was demanding that either all will be burned or all will be saved. This is because when a miracle unfolds, it does not unfold as half miracle half Din. Rather, it is complete and equal—either miracle or Din.
371) Thus, when the Creator split the sea for Israel, He tore the sea for Israel and they were marching on land. Then the waters returned from another side, drowned the Egyptians, and they died. Thus, there was a miracle from here and a Din from there although they were all together.
372) This is why the tearing of the Red Sea was hard for him, since when the Creator performs a miracle and Din together, it is neither in one place nor in one house. And if it is done in one place, such as the tearing of the Red Sea, it is hard for him, for everything above is done in full; all is done as one and in one place, either miracle or Din, but not halves, meaning half a miracle and half Din.
373) Therefore, the Creator does not execute Din against the wicked until they are complete in their iniquity, so He will not have to save some of them from the Din, as it is written, “For the iniquity of the Amorite is not yet full,” and as it is written, “In full measure, when You send her away.” Hence, Satan was slandering Joshua so he would burn with them, so it would not be half Din and half miracle, until he was told, “The Lord will rebuke you, Satan.” Who told him, “The Lord will rebuke you”? It was the angel of the Lord who said to Satan, “The Lord will rebuke you, Satan.”
374) It is written, “The Lord said to Satan, ‘The Lord will rebuke you, Satan.’” Thus, was it the Creator saying and not the angel? It is the same with Moses and the bush, where it says, “And the angel of the Lord appeared unto him in a flame of fire.” It is also written, “And when the Lord saw that he turned aside to see.” Once it writes, “The angel of the Lord,” once “An angel,” and once, “The Lord.” Here, too, even though it first writes, “The Lord said to Satan,” it is possible for it to be an angel as with Moses. This is why he told him, “The Lord will rebuke you, Satan,” and he did not say, “I am rebuking you,” for if the Lord had been the speaker, He would have told him, “I am rebuking you, Satan.” Thus, the speaker was an angel.
375) Similarly, on a day when there is Din in the world and the Creator sits at the throne of judgment, that Satan is there slandering above and below. He is there to destroy the world and to take people’s souls, since he is Satan, the angel of death.
And Shall Behead the Heifer There in the Valley
376) It is written, “The elders of that city, shall take a heifer of the herd … and shall behead the heifer there in the valley.” And the rule is to behead it with an ax.
377) Woe unto a world that follows the heifer, for which it needs to be beheaded. Since that day when Adam was seduced by the serpent, he has controlled Adam and controlled the people of the world, and is poised to slander the world. And the world cannot escape the death punishment until the arrival of the Messiah King, since the sword of the angel of death is the disclosure of the point of Man’ula [lock] in man’s body, which is unfit for reception of light. And this point will not be corrected until the revival of the dead. Hence, the world cannot be redeemed from its punishment, and the Creator will revive those who sleep in the dust, as it is written, “And death shall be swallowed up forever. It is also written, “And I will also remove … the unclean spirit from the land.” And until then, he is poised to take souls from all the people in this world.
378) The soul of all the people in the world leaves through the angel of death, meaning by disclosing the point of Man’ula. And if you say that the soul of this person, who was killed, came out by the angel of death, it is not so. Rather, the one who killed him is the one who took out his soul, prior to the arrival of the time when the angel of death was to dominate, meaning before it was time for the point of Man’ula to appear in him, when the angel of death still could not control him and put him to death.
But by the killing, the murderer elevates the force of Tzimtzum [restriction] in the Man’ula into the Kelim de Miftacha [key] in Malchut—which are Kelim de Bina—and Malchut returns to being a point, without the lights of life. And with that flaw in Malchut, the killer takes the murdered man’s soul. It turns out that the transgression of murder adds the force of impurity in the pure Kelim from Bina, too.
379) This is why it is written, “And no expiation can be made for the land.” It is not enough for the murderers that the evil serpent is going to slander the world for nothing and that he always accuses even though they did not sin. It is especially so when he is robbed of what he is entitled to take, since with this theft from the angel of death he adds impurity and blemishes the pure Kelim of Malchut that come from Bina, as well, and removes the lights from the who of Partzuf Malchut. This is why it is written, “And no expiation can be made for the land … but by the blood of him who shed it.” This means that the land, Malchut, must be atoned for and be given back the GAR of its lights that had departed it by the transgression of the murder.
The Creator has mercy over His sons; hence, the heifer is sacrificed to correct two things: 1) The soul of man that was taken from the murdered, by which the lights of GAR departed Malchut and must return the GAR to her. 2) So he will never slander, since after the GAR in the first correction were drawn out for her, the serpent has the strength to slander against the world, and he blocks the lights of the world by clinging to these GAR that extend from the left line. Thus, to remove the slandering, a second correction is required.
380) Ox, cow, calf, heifer, all are in the upper one and are therefore corrected by the heifer. It is written, “Our hands have not shed this blood.” “Have not shed,” and we also did not cause his death. Thus, he was not accusing them. For everything, the Creator gives an advice to the world, since He said that two corrections are required for the transgression of murder: 1) to extend GAR to Malchut once again; and 2) to remove the slandering from the GAR of Malchut.
The first correction is done by bringing the heifer and lowering it to a perennial stream. The illumination of the left is called “the face of an ox,” and contains four degrees HB TM, which are ox, cow, calf, and heifer. Each Behina [discernment] corrects its corresponding Behina, and since the entire Malchut should be corrected here, a heifer is brought, which corresponds to Malchut, to evoke extension of Mochin de GAR of the left to the Malchut.
However, since the GAR of the left of Malchut are drawn out, there is fear of the slandering of Satan, meaning his grip on the left. For this reason, a second correction is required—to remove the slandering. This is the beheading of the heifer in the stream, where by this beheading, the GAR de GAR of illumination of the left is revoked and only VAK de GAR remains, at which time there is no longer a hold for Satan in these Mochin.
Also, it is known that for each correction above, a speech and an act are required below. For this reason, it is necessary that the elders will say, “Our hands have not shed this blood,” when they return and extend to Malchut the GAR that departed her by the iniquity of the bloodshed. This corresponds to the act of bringing the heifer to the perennial stream, which was the first correction. “Neither have our eyes seen it” means the concealing of the GAR, which are called “seeing.” By that, the accusing of the serpent is removed from the illumination of the left, and this is the second correction, which corresponds to the act of beheading the heifer. The first correction is the extension of GAR of the left, and the second correction is to remove the slandering of Satan.
Rosh Hashanah [New Year’s Eve] and Yom Kippur [Day of Atonement]
381) On the day of Rosh Hashanah and on Yom Kippur, when the Din [judgment] rules in the world and Satan is poised to accuse, Israel need to awaken by a Shofar [horn] and evoke the voice that comprises water, fire, and wind, meaning HGT, which have become one in it, and sound that voice from within the Shofar.
The twelve months of the year are the correction of Malchut from her beginning to her end. And since her end is not completed before the end of correction, it must be corrected each year repeatedly. For this reason, each Rosh Hashanah, we start over Malchut’s correction, as when she was emanated, on the fourth day of creation, as it is written, “And God made the two great lights,” at which time she was in the full GAR of the illumination of the left, which is the illumination of Shuruk—Hochma without Hassadim.
And this is why the moon complained, “Two kings do not use a single Keter [crown],” meaning she could not tolerate the absence of Hassadim. And this is also the accusation of Satan, whose accusation clung to Malchut, to extend Dinim [judgments] each time the GAR of the left shine. At that time, it is necessary to remove Satan’s grip and his accusation from Malchut. And because the GAR of the left appeared on Rosh Hashanah, at that time Satan is poised to slander Malchut.
To remove the slandering of Satan, an act must be performed, to annul the GAR de GAR of the illumination of the left, as was done by beheading the heifer and by the saying of the elders, “neither have our eyes seen it,” which was the second correction. And this act is the voice that is raised by the Shofar.
There are two kinds of voices: 1) the voice of Malchut that is not mitigated in Bina; 2) the voice of Bina or Malchut that is mitigated in Bina, at which time her voice is as the voice of Bina. And the voice of Bina is raised in order to reduce the GAR de GAR.
Bina is called a Shofar, Masach de Hirik, on which the middle line emerges, uniting the two lines—right and left—in one another. This voice comprises three lines called “water,” “fire,” and “wind,” and through this Masach, the three lines become one. Thus, the GAR de GAR from the left is diminished and at that time Satan’s slandering departs from Malchut.
382) And that voice rises up to the place where the throne of judgment sits, the GAR of the left, where the slandering takes hold, reducing the GAR de GAR that is there and raising the Malchut from the throne of Din to the throne of Rachamim. And once this voice reaches from below, the voice of Jacob is corrected above, meaning the level of Hassadim that emerges on the Masach of the middle line, Tifferet, which is Jacob and Rachamim.
At that time, the Creator awakens in Rachamim, since as Israel evoke one voice below—which consists of fire, wind, and water, which emerge from the Shofar—the upper Shofar in Bina awakens corresponding to them. The power to blow [the horn] is fire, and the voice is made by the wind. And with the wind, the sweat comes out, as well as the Hevel [fume], which is water. And they evoke the upper three lines in Bina, from whom the Mochin extend to ZA and to Malchut. And that voice that consists of fire, wind, and water, and has risen from below, meaning the Masach, is corrected. Thus, one comes out from below, meaning the Masach, and one from above, meaning the level of Hassadim that emerges on the Masach, and the world, which is Malchut, is corrected and the Rachamim are present.
383) And the accuser is bewildered. He thought he would rule with Din and slander in the world. He did not conceive that the GAR of the left would ever diminish and that his dominion and slandering would vanish, and that he would see the awakening of the Rachamim. He is bewildered, his power dwindles, there is nothing he can do, and the Creator judges the world with Rachamim [mercy]. And should you say that the Din is done by diminishing the GAR of the left line through the voice of the Shofar, it is not so. Rather, Rachamim and Din conjoined in the world and the world was sentenced with Rachamim.
This is so because with the rise of the voice of the Shofar from below, by raising MAN de Masach de Hirik, the level of Hassadim emerged—meaning the middle line—on the Masach that is called “Jacob,” Rachamim, and the world received the Rachamim from the middle line. Hence, diminution of the GAR of the left is not considered Din, for without it the Rachamim would not appear in the world.
384) It is written, “Blow the horn at the new moon, at the full moon for our feast-day.” The new moon is when the moon, Malchut is covered. This is so because due to the illumination of the left, that evil serpent rules at that time and can harm the world. And when the Rachamim awaken by the blowing of the Shofar, the moon rises and moves from there, from the illumination of the left. This is because the GAR have been diminished by the sound of the Shofar, Satan is bewildered and cannot rule, and he is removed from the moon and does not come near there again. This is so because after the waning of the GAR of the left, it no longer has anything from which to suck from her or slander. Hence, on the day of Rosh Hashanah, Satan must be stunned, like one who is awakened from sleep and does not know anything.
385) On Yom Kippur, one must deal calmly with Satan and please him with the scapegoat that is offered him, and which is sent to the wilderness—his place. Then he becomes an advocate for Israel. But on the day of Rosh Hashanah, he becomes perplexed and does not know what to do, nor can he do anything, since he sees the awakening of Rachamim rising from below, and the flow of Rachamim from above, and the moon, Malchut, rising in between them. And then he is bewildered and does not know anything and cannot govern.
386) And the Creator judges Israel with Rachamim. He has mercy on them and gives them the time of the whole of the ten days between Rosh Hashanah and Yom Kippur to receive all those who repent before Him to atone their transgressions for them, and He elevates them to the sanctity of the Day of Atonement.
387) Hence, to correct everything, the Creator commanded Israel to do the Mitzva [commandment] of blowing the Shofar: 1) So that those who mustn’t will not rule over them, meaning to remove the dominion and slandering of Satan. 2) So the Din will not control them, but Rachamim will be upon them and they will all be rewarded with His mercy in the land, like a father has mercy on his sons. And everything depends on the awakening of the lower ones, in act and in speech.
404) A righteous who has been rewarded with rising to that high honor, his form is carved in the throne. Also, the form of each and every righteous is present above, in the Garden of Eden as it was below in this world, to guarantee the holy soul in the revival of the body in this world.
405) It is written, “The sun and moon stand still in their habitation,” to teach us that the body and the soul stand in the upper, holy room above, and shine in the same form that they would on earth, in this world, and the nourishment of this world is the pleasure of the soul. And she is destined to clothe in the Luz bone, which remains and exists in the land until the revival of the dead, when the land is impregnated by it and ejects its waste. And this is the form that is called “holy.”
406) And when that form of this world is above, it comes at the beginning of each month to pray before the Holy King, as it is written, “And it shall be from new moon to new moon.” And the Holy King tells her and says, “At the set time I will return unto you,” the time when He will revive the dead, until she is accounted for at that time, as she was promised. And it is written, “And the Lord visited Sarah as He had said.” And this is the day when the Creator rejoices in His deeds, as it is written, “Let the Lord rejoice in His works.”
407) “And it came to pass after these things … Take now your son.” This is similar to a craftsman who takes silver from the origins of the earth. First, he places the substance in blazing fire until all the filth of the earth exits it and the silver remains. But this is not perfect silver yet—he puts it in the fire as before and takes out all the dross from it, and then it is perfect silver, without a hint of anything else.
408) Such is the Creator, He puts this body under the ground until it rots entirely and all its bad filth comes out of it, and a handful of decay remains. Then the body is rebuilt from it, but it is still not a perfect body.
409) After that great day, it is written, “And there shall be one day which shall be known as the Lord’s, not day, and not night,” when all hide in the dust as before, meaning as though in the grave prior to the revival, for fear of the might of the Creator. It is written, “And they shall go into the caves of the rocks, and into the holes of the earth, from before the terror of the Lord, and from the glory of His majesty.” And their souls depart and that handful of decay is consumed there. What remains is the body that is built there as the light of the sun and the effulgence of the firmament, as it is written, “And the bright ones will shine as the effulgence of the firmament.” Then the silver is perfect—a perfect body without a mixture of anything else.
410) The Creator will cast a luminescent body from above, as it is written, “For Your dew is as the dew of light,” and as it is written, “Behold, the Lord will hurl you” [“dew” and “hurling” share the same root in Hebrew]. And then they shall be called “Holy upper ones,” as it is written, “He shall be called ‘holy.’” And this is called “the last revival of the dead,” and they will no longer taste the taste of death, as it is written, “By Myself have I sworn, says the Lord.” And at that time, the righteous pray that they will not be tested with it any longer.
411) It is written, “And Abraham lifted up his eyes, and looked, and behold behind him a ram.” The wicked in the world are called “rams.” “And Abraham went and took the ram,” for they are still summoned to be tested by every bad experience, and the righteous will remain for the future as the high, holy angels to unify his name. This is why it is written, “On that day, the Lord will be one and His name, One.” Henceforth, open the gate, for now anyone who wishes may come to Me and enter, since He has already concluded saying the highest secrets.
415) Thus, it is a great honor for Egypt, for one who is caught by the King is not as one who is caught by an ordinary man.
420) In the days of Rabbi Yosi, there were outlaws who were robbing in the mountains along with the outlaws from the nations of the world. And when they would find a person and capture him so as to kill him, they would ask, “What is your name?” If he were a Jew, they would walk him out of the mountains. And if he were not a Jew, but another person, they would kill him. Rabbi Yosi would say that they are nonetheless worthy of coming to the life of the next world.
423) “And the Lord visited Sarah as He had said.” Visiting applies in the Nukva, and remembering in the male.
And the Lord Did unto Sarah
424) “And the Lord did unto Sarah.” Since he said, “And the Lord visited Sarah,” why, “And the Lord did unto Sarah”? The fruit of the actions of the Creator is from that river that stretches out of Eden, meaning ZA and the souls of the righteous. In other words, its deed is the souls of the righteous. And this is the fortune from which all good blessings and timely rains pour out, as it is written, “To water the garden.” It trickles and waters from above downwards because sons depend on this fortune and on no other place. Fortune is Dikna de AA. And when ZA receives the Mochin from him, he is called “fortune,” too.
425) This is why it is written, “And the Lord visited Sarah.” It writes, “Visited,” which is female. “And the Lord did unto Sarah.” Doing—the sons and the souls of the righteous, which are the fruits of His actions—is above this degree of visiting, as it was explained that it depends on the fortune. This is why it writes “visiting” here, which extends from the Nukva, and “doing” there, which extends from ZA. And this is why he said HaVaYaH and HaVaYaH [Lord and Lord], since it is all one. It writes of the visiting, “And the Lord visited,” He and His courthouse, meaning Nukva, and it writes of the doing, “And the Lord did,” which is ZA.
426) “Children are a heritage of the Lord; the fruit of the womb is a reward.” “Children are a heritage of the Lord” means inheritance in which to unite with the Creator so as to never part from Him. This is so because one who is rewarded with sons in this world is rewarded with them so as to be in the presence of the Creator in the next world. It is because that son that the man left, with whom he was rewarded in this world, will make him worthy of the next world. And through him he will enter the Creator’s inheritance.
427) What is the “Heritage of the Lord”? It is the land of the living, the Nukva. Also, King David called the land of Israel “the land of the living,” “the inheritance of the Lord,” as it is written, “For they have driven me out this day that I should not cling unto the inheritance of the Lord.” This is why he says, “Children are a heritage of the Lord.” Who awards a person with the heritage of the Lord? Sons award him. If he is rewarded with sons in this world, they are “The fruit of the womb,” the reward. They are a reward and a good inheritance in the eternal world, since through that fruit of the womb, man is rewarded with the eternal world.
428) “Children are a heritage of the Lord,” meaning a heritage and inheritance of the fruits of the deeds of the Creator, the tree of life, since the Creator is called “the tree of life” because it is from there that man is rewarded with sons, as it is written, “From Me is your fruit found.” It is written, “Happy is the man who has his quiver full of them”; happy is he in this world and happy is he in the next world.
429) “They will not be ashamed when they speak with their enemies in the gate.” Who are the enemies at the gate? The litigants. When the soul departs this world there are several litigants that stumble before him prior to entering his place. “In the gate” means that they stand in the same gate through which he entered. And he is saved from them because he placed a mortgage in this world—the sons—and for them he will be rewarded with the eternal world. This is why “They will not be ashamed when they speak with their enemies in the gate.”
430) As long as one engages in Torah, Divinity comes and joins. It is all the more so when traveling along the way—Divinity comes and puts herself ahead, walking before the people who have been rewarded with the faith of the Creator.
Your Wife Shall Be As a Fruitful Vine
431) “Your wife shall be as a fruitful vine.” As long as the woman is inside the house and does not come out, she is chaste and fit for delivering proper sons. As a vine is planted only in its kind and not in another kind, a proper woman would not plant, meaning bear sons from another man. As there is no grafting from another tree in a vine, a proper woman would not even receive coupling from another.
432) See her reward: “Your children are as olive plants.” As the foliage of olives is perennial and they are always tied to the tree, “Your children are as olive plants around your table,” always tied to you.
433) Afterwards, it is written, “Behold, for thus shall the man who fears the Lord be blessed.” As long as Divinity was chaste in her proper place, “Your children are as olive plants.” Those are Israel when they are in the land of Israel. “Around your table” means when they eat and drink, offer sacrifices and rejoice before the Creator, and are blessed in upper and lower paths.
434) Once Divinity departed her place, Israel were exiled from their Father’s table and came among the nations. They cry out all day and there is no one to watch over them but the Creator, as it is written, “And yet for all that, when they are in the land of their enemies, I will not reject them.” Yet, we see how many great sages died by harsh verdicts. And all that was because of the punishment of the Torah, for Israel did not keep while they were in the land of holiness.
435) “Because you did not serve the Lord your God with joy.” When the priests would offer sacrifices and offerings, it is with joy. “And with gladness of heart,” are the Levites, and “By reason of the abundance of all things” are Israel, who were in the middle, between the priests and the Levites and received blessings from both sides, from the right and from the left.
436) “You shall multiply the nation, you shall increase their gladness” are the priests. “They will be glad in Your presence as with the gladness of harvest” are Israel, whom the Creator blesses with the crop of the field and they give tithing from everything. “As they rejoice when they divide the spoil” are the Levites, who receive a tithing from the barn.
437) “You shall multiply the nation” are Israel, upon whom there is the faith of the Creator as it should be. This is the middle line that contains the two lines—right and left. “You shall increase their gladness” is the degree of the upper Rosh [head], Hesed that has become Hochma, to which Abraham adhered when he is considered great and there is joy in him, meaning right line, Hesed.
438) When they rise to cling unto You in the two discernments:
“As with the gladness of harvest” is the assembly of Israel, Nukva, who was happy with his harvest, meaning the left line, since the harvesting of the field is from the illumination of the left. Also, harvest means the desired goal from the work of the field. When it says, “In his harvest,” it means that her husband crowns in her and she does not crown with her husband.
“As they rejoice when they divide the spoil,” meaning as the rest of the armies and Merkavot [structures] below Nukva rejoice when they divide the spoil and devour prey at the Rosh [head] of everything, referring to the upper Rosh to which Abraham adheres, the right line, Hesed.
This is the meaning of the words, “You shall multiply the nation”; he multiplied and enhanced Israel. “You shall increase their gladness” is the right line, meaning the upper Rosh. And Israel rejoice before You in two discernments, in the right and in the left, since they are the middle line, which consists of both lines: 1) “As with the gladness of harvest,” which is the left line, and 2) When Israel are glad, as the armies of angels in BYA rejoice when the upper Rosh divides the spoil and prey, at which time all the lower ones in BYA receive.
439) “It is time for the Lord to do; they have broken Your law.” “Time” is the assembly of Israel, the Nukva, who is called “time,” as it is written, “He shall not enter at any time into the holy place.” It is written, “To keep you from a strange woman,” and “And offered strange fire before the Lord.” In other words, the Nukva de [of] Klipot, too, is called “time,” for she is a strange woman, a strange fire. This is why he says, “He shall not enter at any time into the holy place,” except at a time of holiness. Nukva is called “time” because she has a time and date for everything, to draw near the light and to properly bond with ZA, as it is written, “As for me, let my prayer be unto You, O Lord, in an acceptable time.”
440) “For the Lord to do,” as it is written, “And David got him a name,” meaning he corrected the Nukva, called “a name.” Similarly, anyone who engages in Torah is as though he acted and corrected that time, the Nukva, bonding her with the Creator. And the need to work to correct the Nukva is because “They have broken Your law.” If they had not broken Your law, there would never have been separation of the Creator from Israel, since the unification of the Creator and His Divinity would never have stopped.
441) It is written, “I the Lord will hasten it in its time.” “In its time” has the letters of “In the time of God” [in Hebrew], meaning at the time when God, Nukva, will rise from her dust. Then, “I will hasten it,” meaning she will rise from the dust of exile with My power and not with her own. And yet, the assembly of Israel was in exile one day and not more. A day of the Creator is a thousand years, as it is written, “For a thousand years in Your eyes are but as yesterday.” This refers to the fifth millennium, since the fourth millennium was incomplete, as it lacked 172 years because the ruin was in the 3,828.
442) When the assembly of Israel was exiled from her place, the letters of the Holy Name were seemingly separated, the Hey was separated from the Vav in the name HaVaYaH. And because they were separated, it is written, “I was dumb with silence,” since the Vav had parted from the Hey and the voice was not there, and then the speech was dumbed.
ZA, the Vav of HaVaYaH, is called “voice.” The Nukva, the bottom Hey of HaVaYaH, is called “speech.” And since the Nukva, Hey, was parted from the Vav, she remains as voiceless speech. This is why the writing says about the time of exile, “I was dumb with silence.”
443) For this reason, she lies in the dust of exile all through that day of the Hey, the fifth millennium. And even though she went to the exile prior to the arrival of the fifth millennium, since the Temple was ruined on the fourth millennium, because it is not a complete millennium, it is still not taken into account.
444) At the arrival of the sixth millennium, which is Vav—Yesod, the filling of the Vav, which is ZA—the Vav will raise the Hey, Nukva, at the time of six times ten. And the Vav rises in the Yod from the name HaVaYaH, which is Hochma, and then Vav descends and imparts in the Hey.
The redemption will be when ZA permanently receives complete Mochin from Hochma and gives them to the Nukva. And ZA is the Vav de HaVaYaH, after his six Sefirot HGT NHY, where the GAR, which are KHB, are missing. And even though he has Mochin de GAR, he still lacks KHB. Rather, only his HGT rise and clothe KHB and become HBD. However, they are still not real GAR. And it turns out that even when he has GAR, he does not have more than VAK, although it is considered that each of its six edges has obtained GAR, and this is the number sixty that is considered GAR in each of its tips.
There are four kinds of Mochin—Ruach, Neshama, Haya, and Yechida. Mochin at the level of ZA is called Ruach, Mochin from Bina are called Neshama, Mochin de Hochma is called Haya, and Mochin de Keter is called Yechida. Similarly, in each of these four, there are the four above-mentioned kinds of Mochin. In terms of numerals, Mochin de Ruach are considered tens, which are sixty, since the Sefirot of ZA are tens, Mochin de Neshama are hundreds, six hundred, since the Sefirot of Bina are hundreds, and Mochin de Haya are thousands, which are six thousand.
ZA, which is called Vav, will raise the Hey, the Nukva, at the time when he has permanent Mochin de GAR, which are considered six times of ten, meaning that each of its ends attains GAR and becomes ten. And with respect to the actual Sefirot, they are only HGT NHY that lack GAR. But this is only when the Vav, ZA, receives Mochin from the Yod de HaVaYaH, from Hochma, whose Sefirot are from thousands, and it will be in the number six thousands, when each end of his VAK has obtained Hochma, which is a thousand. Then the Vav will impart these Mochin de Hochma to the Hey, Nukva, and will raise her from the dust of exile.
However, there is no need for a complete six thousand because the Hochma herself divides into NRNHY, as well. And when he obtains Neshama from Hochma—the number six hundred, from the sixth millennium—the gates of wisdom will immediately open.
445) When the Vav, ZA, is completed from ten six times—which is GAR de Ruach that each end of the VAK obtains, and which are considered Ruach of Hochma now in the sixth millennium, which is Hochma—they are in the number sixty, raising the Nukva from the dust. And in each sixty in the sixth millennium the Hey strengthens and rises in her degrees to grow stronger. And in the six hundredth year of the sixth millennium, when each end obtains Mochin from Bina—whose numerals are hundreds, which are six hundred who are now Neshama de Hochma, Bina de Hochma—the gates of Hochma will open above and the fountains of Hochma below. Then the GAR de Bina are regarded as the gates of Hochma and the ZAT de Bina as the fountains of Hochma, and the world will be corrected so as to enter the seventh millennium, which is the perfection of Malchut herself, the Sabbath. It is like a person who corrects himself on the sixth day when the sun sets, to enter on the Sabbath.
446) But this is a longer time than they said—that the exile of the assembly of Israel was only one day and not more, as it is written, “He has made me desolate and faint all the day.” This relates to the day of the Creator being a thousand years and to the letters of the Holy Name HaVaYaH, and in the years of the world and in the days of creation, and it is all one.
447) Then the rainbow will be seen amongst the clouds in bright colors, like a woman adorning herself for her husband, since a rainbow is the Nukva, as it is written, “And I will see it, that I may remember the everlasting covenant.” However, “And I will see it” means with bright colors, since prior to redemption there are only three colors in the rainbow—white, red, and green—which is Yod–Hey–Vav, with her own essence lacking there. But at the time of redemption, all four colors will shine in the rainbow, since her own essence will shine equally with the three colors of ZA, as it is written, “And the light of the moon shall be as the light of the sun.”
448) Then it is said, “That I may remember the everlasting covenant.” The everlasting covenant is the assembly of Israel, the Nukva, which is a covenant.
449) When the Vav, ZA, awakens to the Hey, Nukva, high signs will come to the world and the sons of Reuben will wage wars throughout the world. Then the Creator will raise the assembly of Israel from the dust of exile and will remember her.
450) And the Creator will be with her in exile in the sixth millennium, counted as Vav–Yod–Vav, meaning multiplying the letter Vav with its filling, Yod, and then multiplying the filling—Yod [ten]—with the letter Vav [six], so the six times filling of Yod turns the Vav into sixty, and Yod [ten] times Vav, which is sixty makes the Vav six hundred, six hundred in the sixth millennium. And then the world, which is Nukva, will rise and be counted, to avenge. And he who is lowly will rise.
451) It is explained by the letters of the name HaVaYaH, and we need not evoke calculations and other soothsayers that are not in the letters. It is written, “Then shall the land be paid her Sabbaths,” which is the Vav, meaning that this desire will not appear to the land, the Nukva, but only the Vav’s perfection, as it is written, “Then will I remember My covenant with Jacob,” with the Vav. And it is a Vav [with two Vavs] because when you say Vav, another Vav is heard within it. The first Vav implies Jacob, Tifferet, and the second Vav implies Yesod de ZA, which is the Vav in Jacob. In other words, in the Jacob with Vav there are Tifferet and Yesod, which are one. This is why the writing says, “Then I will remember,” and afterwards, “And I will remember the land,” the assembly of Israel, Nukva.
First it said, “Then I will remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham.” It was enough to finish with, “And I will remember the land,” so why does he end with, “I Will remember; and I will remember the land”? It teaches us that first ZA must receive its own completeness, which is the Vav, Abraham, Isaac, and Jacob. This is why it is written about him in particular, “I Will remember,” and then, “And I will remember the land.”
This is so because the Vav will raise the Hey, and the Hey will obtain her own perfection, too. “Be paid” means that the land will reconcile with the Creator and He will raise her, as the Tav of Teratze [reconcile] was punctuated with Tzere and the Reish was punctuated with Kamatz. This is so because we should not interpret the desire as being in the Nukva herself, for it does not depend on her desire, but on the will of ZA.
452) However, one day, when the friends were speaking of the time of exile, it is certain that all is hidden and concealed before the Creator, and all is present and revealed in the letters of the Holy Name. This is because the exile, the concealment, was revealed to us by Rabbi Yisa in these letters. And now redemption has been revealed in these letters, that it depends on the completeness of the Vav of the name HaVaYaH.
453) Even when Sarah was absent, she was not absent from this degree of counting, which is the Nukva, the bottom Hey of HaVaYaH, but only from the Vav, as it is written, “And the Lord remembered Sarah.” This is so because HaVaYaH implies He and His courthouse. He is ZA, the Vav, and His courthouse is the Nukva. Thus, even remembering Sarah was in the Vav of HaVaYaH, since everything is in the Vav and everything is included in it, that is, everything is hidden in the Vav and everything appears in it, for everything appears by the perfection of the Vav. This is so because in everything that is concealed, He reveals all that is hidden, and one who is revealed will not come and reveal what is concealed.
Man is created in utter wickedness and lowliness, as it is written, “When a wild ass’s foal is born a man.” And all the vessels in one’s body, meaning the senses and the qualities, and especially the thought serve him only wickedness and nothingness all day. And for one who is rewarded with adhering unto Him, the Creator does not create other tools instead, to be worthy and suitable for reception of the eternal spiritual abundance intended for him. Rather, the same lowly vessels that have thus far been used in a filthy and loathsome way are inverted to become vessels of reception of all the pleasantness and eternal gentleness.
Moreover, each Kli whose deficiencies had been the greatest has now become the most important. In other words, the measure that they reveal is the greatest. It is so much so that if he had a Kli in his body that had no deficiencies, it has now become seemingly redundant, for it does not serve him in any way. It is like a vessel of wood or clay: the greater its deficiency, meaning its carving, the greater its capacity and the greater its importance.
And this applies in the upper worlds, as well, since no revelation is dispensed upon the worlds except through concealed discernments. And by the measure of concealment in a degree, so is the measure of revelations in it, which is given to the world. If there is no concealment in it, it cannot bestow a thing.
This is the meaning of the Vav in the name, HaVaYaH. It is ZA, whose Mochin are always in covered Hassadim and are concealed from the illumination of Hochma. This is why it will reveal the complete redemption, as it is written, “The Vav will raise the Hey.” This is so because the measure of concealment and covering in it will determine the measure of its revealing in the future. And the bottom Hey of HaVaYaH, the Nukva, where the Hassadim appear, and all the discernments of disclosure of Hochma in the worlds come only from her. And since there is no concealment in her, she cannot reveal what is concealed, meaning redemption. And although there are other concealments in the Nukva, they are nonetheless insufficient for this great disclosure of the complete redemption, since by the measure of this revelation, so must be the measure of the concealment.
454) How long should we be in exile until that time? The Creator made redemption completely dependent on whether they repent. Thus, they will be rewarded or not rewarded with redemption by whether or not they repent, as it is written, “I the Lord will hasten it in its time.” If they merit, they will repent, and “I will hasten it.” If they do not merit, they will not repent, and “in its time.”
461) Even though it is written about Abraham, “And Abram journeyed, going and traveling toward the South,” and all his journeys were to the south, right, Hesed, and he was tied to it, he still did not properly rise to his place until Isaac was born. When Isaac was born, he rose to his place, to the north, the left side, and Abraham partook with him and they became tied to one another. By their mingling and partaking in one another, both were completed.
462) This is why Abraham called him Isaac, to thus incorporate water in fire, meaning Abraham’s quality, which is water, in the quality of Isaac, fire. It is written, “And Abraham called the name of his son that was born unto him, whom Sarah bore to him, Isaac.” Why the precision of saying, “That was born unto him”? It is to teach us that Isaac, who is fire, was born from Abraham, who is water, and this is why they were mingled in one another.
The Son of Hagar the Egyptian
463) “And Sarah saw the son of Hagar.” Since the day Isaac was born and Ishmael was in Abraham’s house, Ishmael is not mentioned in his name, since where there is gold, waste is not mentioned before it. This is why it writes, “The son of Hagar the Egyptian,” and does not write, “Ishmael, the son of Hagar,” a man whose name should not be mentioned before Isaac.
464) “And Sarah saw,” with an eye for disgrace, meaning she wished to see only disgrace. Sarah saw him means that she did not see him with the eye as being Abraham’s son, but as being the son of Hagar the Egyptian. This is why it is written, “And Sarah saw,” for only Sarah saw him with such an eye, but not Abraham, since it does not say of Abraham, “The son of Hagar,” but “His son.”
465) What does it write afterwards? “And the thing was very bad in Abraham’s eyes because of his son.” It does not say, “Because of the son of Hagar the Egyptian.” And correspondingly, it is written, “And Sarah saw the son of Hagar the Egyptian,” and she did not see that he was Abraham’s son.
466) This text is in Sarah’s praise because she saw that he was laughing toward idolatry and said, “This one is certainly not Abraham’s son, doing Abraham’s deeds, but the son of Hagar the Egyptian, for he returned to his mother’s share.” This is why she said to Abraham, “Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir.”
467) Is it conceivable that Sarah was envious of her or of her son, and this is why she said, “Cast out”? If this were so, the Creator would not be thankful for her words, as it is written, “In all that Sarah says unto you, listen unto her voice.” But Sarah saw him in idol worship, and his mother taught him the laws of idol worship, and this is why she said, “For the son of this bondwoman shall not be heir,” meaning “I know that he will never inherit the part of faith and will never have a share with my son, not in this world and not in the next world.” This is why the Creator thanked her.
468) The Creator wished to distinguish the holy seed as it should be, separately. This is why He created the world, since Israel was the Creator’s will even before He created the world. This is why Abraham appeared in the world and the world existed for him. And Abraham and Isaac stood and did not sit in their places until Jacob came to the world.
469) When Jacob came to the world, Abraham and Isaac existed with him and the whole world existed. And a holy nation came out to the world out of Jacob, and everything existed on the side of holiness as it should. This is why the Creator told him, “In all that Sarah says unto you, listen unto her voice, for in Isaac shall seed be called unto you,” and not in Ishmael.
470) Afterwards, it is written, “And she departed, and wandered in the wilderness of Beer-Sheba,” meaning she was planting [same word as wandering in Hebrew] idolatry. But due to Abraham’s merit, the Creator did not leave her and her son and saved them from thirst, even though she was idol worshipping.
471) At first, when she fled from Sarah, it is written, “Because the Lord has heard your affliction.” But now, after she has deviated to idolatry, although it is written, “And [she] lifted up her voice, and wept,” it is written, “And God heard the voice of the lad.” It does not write, “Because the Lord has heard your voice.”
472) “Where he is.” Ishmael was not punishable in the upper courthouse. This is because the lower court punishes from thirteen years on, and the upper court punishes from twenty years on. Hence, although he was wicked, he was not punishable, as it is written, “Where he is,” since he was less than twenty years old. This is why the Creator saved him.
473) Thus, one who passes from the world before he reaches the age of twenty, from which place is he punished with death? Below thirteen years of age, although he is not punishable, he is punished and dies for his father’s sins, since he is still under his authority. But from thirteen years of age onwards, he departs his father’s authority. So why is he punished with death while he is not punishable? The Creator has mercy on him so he will die righteous, and gives him a good reward in the eternal world instead of dying as a wicked who is punished in that world.
474) If he is wicked and has not reached twenty years of age, if he has departed the world, where does his punishment come from? You cannot say that it is so that he will die righteous, for he is wicked and not righteous. Thus, he was punished without a trial, since when the punishment came down to the world, he, who was less than twenty, encountered that punishing saboteur without this being intended by either the upper court or the lower court. It follows that he was punished only because he was not being watched over from above, to keep him so the saboteur would not harm him. But since he has encountered, he no longer tells good from evil.
475) It is written about him, “His own iniquities shall capture the wicked.” “The” is to include those whose time to be punished has not come. “His own iniquities,” and not the upper court. “And he will be held with the cords of his sin,” and not by the lower court. This is why it is written, “For God has heard the voice of the lad where he is,” for he was not yet punishable for his sins. This is why God heard his voice even though he was wicked.
The Signs of the Messiah
476) “Then will I remember My covenant with Jacob.” Why is Jacob spelled with a Vav [in Hebrew]? Vav is the degree of Hochma in the place where Jacob is, Tifferet de Atzilut, middle line. And the filling in Jacob indicates to the Hochma in the Partzuf. Also, Tifferet and Yesod as one are Vav, hence Jacob is written with a Vav, to point to his bond with Yesod, which is his completion.
This text implies to when they are absent from the exile, in the Vav, in the sixth millennium. It implies that Jacob, the children of Israel, will be redeemed in the Vav.
477) The commandment concerning the Vav is six and a half minutes. And at the sixtieth year to the bar of the door, in the sixth millennium—the Vav, Tifferet, is the middle bar that bolt inside the boards from one end to the other, hence its name, “the door-bolt,”—the God of heaven will raise a count for the daughter of Jacob. And it will take six and a half years from that time until she has remembering. This is the length of time of the count. And from that time, it will take six other years, which is the length of time of remembering, and they are seventy-two and a half years.
This is so because each illumination appears in Katnut and in Gadlut. It begins in Katnut, VAK, which shines only from below upwards—female light—and this disclosure is called “a count.” Subsequently, the Gadlut appears, the light of GAR, which shines from above downwards. This revelation is called, “remembering,” “male light,” and your indication is that the female’s face turns upwards, and the male’s face turns downwards.
This is why the birth of Isaac begins with the words, “Then the Lord took note of Sarah,” which is female light, called “counting,” when she was still unfit for delivery, until the remembering was extended to her. This is why it is written a second time, “And the Lord did for Sarah as He had promised,” which is the remembering. This is so because it mentions action here, and action is considered male, since there is no action in female light because a woman is the ground of the world.
Also, in the future redemption, when the Vav raises the Hey in the complete and great light, as it is written, “And the light of the moon shall be as the light of the sun,” the count of this great light will appear first, and then the remembering. The count, which extends in the matter of the Vav, will shine for only six minutes, HGT NHY, which shine in her by mingling with the male while with respect to herself she has only half a time, meaning half the Malchut, called, “time,” that is, only from the Chazeh up in her, and not from the Chazeh down. This is so because she is still in the form of counting, which is female light, which does not shine from above downwards; hence, half a moment is missing in her, meaning from the Chazeh down.
And for this reason, the years of the count will be six and a half years, from sixty years to sixty-six and a half. Then the light of remembering, the male light, will appear from the Vav, and the Messiah King will appear, who is male and Vav, and his illumination will last six other years.
478) In sixty-six years will the Messiah King be revealed in the land of the Galilee. This is the Messiah Son of Joseph. Hence, the place of his revelation is the Galilee, the lot of Joseph. And when a star on the east will swallow seven stars on the north, and a blaze of black fire will hang in the firmament for sixty days, wars will awaken in the world on the north side, and two kings will fall in these wars. And all the peoples will come together over the daughter of Jacob, to repel her from the world. It is written about that time, “It is a time of trouble unto Jacob, but he will be saved from it.” At that time, all the souls will perish from a body and will need to return and be renewed. And your sign is, “All the souls belonging to Jacob that came into Egypt,” all sixty six souls.
This is so because prior to the complete redemption, there were redemptions from Egypt and from Babylon by the force of the lights and Kelim de Ima [vessels of Ima]. But Malchut herself had had no redemption yet, in and of herself. This is the rainbow, in which only three colors shine—white, red, and green (HGT)—while her black color does not shine, since Malchut has nothing of her own. Instead, she needs to receive from ZA, her husband, who gives her from the lights and Kelim de Ima. But complete redemption means that Malchut herself will be built with her own Kelim and lights, and will no longer need to receive the lights and Kelim de Ima from ZA, as it is written, “And the light of the moon will be as the light of the sun.”
As in Malchut’s previous redemptions, Malchut is built in three lines, and then she herself is built—the vessel of reception of the three lines. Similarly, in the future redemption, the light of redemption must correct the Malchut one at a time in three lines, and then her own self, which receives from three lines. Subsequently, she will have all the perfection suitable for the complete Zivug, which are the five discernments of correction.
This leads to an succession of times:
First correction—from sixty years to sixty-six and a half—the right line in her will be corrected in the light of counting.
Second correction—from sixty-six to seventy-three years—the left line in her will be corrected in the light of remembering. Hence, at that time, the Messiah Son of Joseph will appear in the land of the Galilee, and all the signs at that time come from the Dinim [judgments], which apply during the illumination of the left.
Third correction—from seventy-three years to 100 years—corrects the middle line in her, by which the Messiah Son of David will appear.
Fourth correction—her self, to receive all that there is in the three lines—from 100 years to the end of the sixth millennium, in a Zivug of the Vav in the Hey. And all the old souls that came out since the days of the creation of the world through the end of the sixth millennium will then receive complete renewal.
The fifth correction—the seventh millennium, when Malchut is completed in its entirety—will be one day for the Creator, for one Zivug for begetting new souls, which have never existed since the day of the creation of the world through the seventh millennium.
On the 66th, the Messiah King—who is the Messiah, Son of Joseph, who appears in his domain—will appear in the land of the Galilee, and his time is seven years through seventy-three years. He comes to correct with the light of remembering, the half of Malchut that is still missing in the light of counting, whose time is six and a half years, since it is light of VAK. And now that the light of remembering—which is GAR—has arrived, the Messiah, Son of Joseph, appeared first, to correct the whole of the left line—seven years. This indicates that the Malchut has been completely corrected, even from the Chazeh down, since in the previous redemptions, her left line was corrected only by the force of her ascension to Ima, which received the left line of Ima. But now, her own left line will be corrected in her place below, and she no longer needs the left line of Ima.
It was said, “And one star from the east will swallow seven stars from the north.” This is so because of the four winds—HB TM—Bina is on the north and Tifferet is on the east. Remembering is the light of the Vav, Tifferet, the star on the east, which will correct the Malchut in the left line herself. Thus, by that it revokes the left side of Ima, the north side, which was in the structure of Malchut thus far. It is perceived as swallowing the seven stars of Bina within it, and the seven stars are the seven Sefirot, HGT NHYM, included in the left line.
It was said, “And a blaze of black fire will hang in the firmament for sixty days.” Dinim that come to the world by the illumination of the left are called, “a blaze of fire.” Thus far, the blaze was a red-color fire, from Bina and not from Malchut. This is because the four colors—white, red, green, and black—are HB TM, where red is Bina. But now that the Malchut has obtained lights and Kelim from her own self, and the left line extends to her in her own Kelim, which is the color black, the blaze of fire that comes by the illumination of the left is of the color black. This is why he says that a black fire will hang in the firmament. And the number sixty days is sixty mighty men, for it is called, “illumination of the left,” where even though it is the light of GAR, it is still only GAR in VAK, where each tip consists of ten, and they are sixty. Also, days are Sefirot.
By the force of the Dinim in the illumination of the left, wars will be extended to the world. And because the east will then swallow the north, the Dinim will stretch from the east to the north, as well. “And two kings will fall in these wars,” one from the nations of the world and one from Israel, which is the Messiah Son of Joseph. And after the fall of the Messiah Son of Joseph, the nations will greatly intensify and will want to repel Israel from the world, as it is written, “It is a time of trouble unto Jacob, but he will be saved from it.”
This means that those Dinim and troubles will not come as punishments, but so as to afterwards become Kelim for the complete salvation. This is the meaning of, “He will be saved from it.” By the Dinim and the troubles that they will suffer at that time, the power of the souls that were once in a body will be emptied, and not only the souls from that generation, but the souls from all the generations that were once in a body since the day of the creation of the world. All of them will weaken and their force will run out, meaning that they will need to (and must) be renewed.
480) In seventy-three years, seven years after the disclosure of the Messiah Son of Joseph, all the kings of the world will gather in the big city of Rome and the Creator will awaken upon them fire and hail and crystal stones, and they will perish from the world. And only those kings that did not come to Rome will remain in the world and will later return to wage other wars. At that time, the Messiah King will awaken throughout the world and several nations and several armies will gather to him from all corners of the world, and all the children of Israel will gather in their places.
Interpretation: Here is where the middle line is established, which is about the subjugation of the left so as to be included in the right line, as well as the right in the left. Then the degree is completed on all sides. Also, all those whose strength is from the left—the head of all the forces of the left—through the illumination of the middle line, all the Dinim [judgments] will be cancelled and the forces of the left will perish from the world, meaning those who extend from the Klipot of the right, who did not come to Rome, which is left. This is so because during the fourth correction, there will be a time for the forces of the right to fight Israel.
The Messiah Son of David extends from the middle line. Hence, his time to appear has come, along with his correction. And then begins the ingathering of the exiles and they will gather in their places to go to Jerusalem. But they will not go before the arrival of the fourth correction, the correction of the Malchut that will receive the illumination of the three lines within her. And then all of Israel will gather and come to Jerusalem.
481) Until the years were completed and came to 100 years in the sixth millennium. Then the Vav will bond with the Hey, bestowing the corrections of the three lines upon the Hey, Malchut, meaning the fourth correction. “Then they shall bring all your brothers from all the nations as an offering to the Lord,” and then will be the ingathering of the exiles. And the children of Ishmael—the head of all the forces of the Klipot from the right (as is Rome with the forces of the left)—will awaken at that time along with all the peoples of the world who did not come to Rome, to come to Jerusalem for war, as it is written, “For I will gather all nations against Jerusalem to battle.” And it is also written, “The kings of the earth stand up,” and also, “He who sits in the heavens will laugh.”
482) After all the forces of the Sitra Achra on the right and on the left are gone, the small Vav will awaken, Yesod de ZA, to unite with the Hey and to renew the old souls, meaning all those who were in a body since the time of the creation of the world until then, so as to renew the world, Malchut, as it is written, “Let the Lord rejoice in His works.” It is also written, “May the glory of the Lord endure forever,” so the Hey will properly bond with the Vav, as it should be. “Let the Lord rejoice in His works,” to bring down His deeds, which are the renewed souls to the world, so they will all be new creations and all the worlds will unite as one.
483) Happy are all those who will remain in the world at the end of the sixth millennium, to enter the Sabbath, which is the seventh millennium. This is because then it is one day, for the Lord alone, to properly mate with the Hey and to assemble new souls to bestow upon the world, meaning souls that have never been to the world. They will be in the world along with the old souls that remained from the beginning and were renewed, as it is written, “And it shall come to pass that he that is left in Zion, and he that remains in Jerusalem shall be called ‘holy,’ even every one that is written unto life in Jerusalem.”
And God Tested Abraham
484) “And it came to pass … Here I am.” “You are my King, O God.” This is the perfection of all the degrees as one, tied to one another, for in this verse there is HGT and Malchut, which are the totality of all the degrees. “You” is Hesed, as it is written, “You are a priest forever.” “God” is Gevura, “Are” is Tifferet, and “My King” is Malchut.
485) “Command the salvation of Jacob” means that all those messengers who carry out missions in the world were all from the side of Rachamim and will not be from the side of Din. This is because there are emissaries from the side of Rachamim and there are those from the side of harsh Din. And the ones that come from the side of Rachamim do not perform missions of Din at all.
486) And if you say that the angel that appeared to Balaam was an emissary of Rachamim, he never changed into executing judgment [Din], but was an emissary of Rachamim, to protect Israel and be their advocate. And correspondingly, he was Din for Balaam. So are the ways of the Creator: when He benefits one, this benefit is Din for another. So was the messenger of Rachamim for Israel—he turned into Din for Balaam. This is why David asked, “Command the salvation of Jacob,” meaning command the world that when they send a messenger, he will be from the side of Rachamim.
487) “Command the salvation of Jacob” means that he prayed for Jacob, who were in exile, that they will have salvation at the time of exile. Tifferet of the patriarchs was Jacob. Had it not been for Isaac, Jacob would not have come to the world. For this reason, “Command the salvation of Jacob,” meaning Isaac, who is Jacob’s salvation, since because Isaac was saved at the tying, it was Jacob’s salvation.
488) “And it came to pass after these things” was said about grief. “And it came to pass after” means past the bottom degree of the upper degrees of Atzilut, which is “Things,” Malchut.
489) After this degree, Malchut, “God tested Abraham.” This means that the evil inclination came from there to slander before the Creator, and this is why He tested Abraham. And the meaning of the words, “And it came to pass after these things” is that there was slandering of the evil inclination, whose place is past the Malchut, who is called “Things.” Hence, “And God tested Abraham.”
It is written, “And God tested Abraham.” But it should have said Isaac, since Isaac was already thirty-seven years old and his father was no longer punishable for him. Had Isaac said, “I do not want,” his father would not be punished for him. Hence, why does it say, “And God tested Abraham” and not “Tested Isaac”?
490) It certainly should have said Abraham, for he needed to be included in the Din because previously, there was no Din in Abraham and he was all Hesed. But now water became mingled with fire, Hesed with Din. Thus far, Abraham was incomplete, and he was crowned to pass judgment and correct the Din in its place, since there is illumination of Hochma only in the left line. Hence, before Abraham was included in Isaac, left line, he was incomplete, meaning he lacked illumination of Hochma. And through the tying, Isaac was mingled and was thus crowned with illumination of Hochma and was completed. This is why it writes that in the tying, he was crowned to pass judgment, and thus the Din was corrected, meaning the illumination of the left in its place, when he was included in Abraham’s place, in Hesed.
491) All his days he was incomplete, until now when he mingled water with fire, meaning right with left, and fire with water, meaning left with right. For this reason, “And God tested Abraham,” not Isaac, since the Creator invited Abraham to be included in Din, in left. And when he performed the act of tying, the fire entered the water, meaning the Din entered Hesed, and one was completed with the other.
Thus, the Din of the tying made them mingle with one another. This is the reason why the evil inclination came to accuse Abraham that he was not properly completed before he performed the Din of the tying on Isaac, since the place of the evil inclination is after the “things,” the Malchut, as it is written, “Sin crouches at the door,” and comes to slander.
492) Even though it says Abraham and not Isaac, Isaac is included in the verse “And God tested Abraham,” as well. It writes, Et Abraham [“of Abraham,” appears only in the Hebrew], and the Et implies to Isaac, since at that time, Isaac was in the lower Gevura, in the Nukva. Since he was tied and was properly set in Din by Abraham, Isaac was crowned with Abraham in his place, and fire was mingled with water and rose—Abraham to Hesed that rose to Hochma, and Isaac to Gevura that rose to Bina. Then the dispute was properly settled, since they had made peace between them because fire and water were included in one another.
493) Who saw a merciful father being cruel to his son? But to settle the dispute—mingle water with fire, meaning Abraham’s Hesed with Isaac’s fire—they were crowned in their places. But this was until the arrival of Jacob, the middle line, when everything was erected properly and they became three complete patriarchs, and became a Merkava [structure, vehicle] for the three upper lines, and the upper ones and lower ones were corrected.
494) “And He said, ‘Take now your son.’” How could Abraham take Isaac his son since he was old? The meaning is “Take,” with “Things.” “Your son, your only son, whom you love,” and get thee into the land of Moriah,” as it is written, “I will get me to the mountain of myrrh,” to correct in the place that is worthy of correction. Myrrh and Moriah are one—the place of the Temple. This is the place that is worthy of correction. And The Zohar brings proof of that in the words, “I will get me to the mountain of myrrh,” which is said of the Creator, for the Creator Himself goes there, to correct the Nukva. This is why the Creator told Abraham, too, to go there to correct himself, as well as Isaac his son.
And Saw the Place from Afar
495) “On the third day … and saw the place from afar.” It is written, “For in Isaac shall seed be called to you,” since Jacob came from him. This is so because Isaac is the left line, whose existence is only through the middle line, Jacob, and he is called, “On the third day.” Abraham, Isaac, and Jacob are HGT, three days, and Jacob is Tifferet, the third day. This is why he looked at Jacob, who is the existence of Isaac.
496) “And saw the place from afar.” It is written, “From afar the Lord appeared unto me.” This is the Masach de Hirik in the middle line. “And saw the place” is Jacob. Abraham looked on the third day, the third degree, Tifferet, and saw Jacob there, who was destined to come out of him, but from afar, meaning not in the near future. He saw only the Masach, but he still did not see the correction of the middle line, called “Jacob,” the level of Hassadim that emerges on the Masach de Hirik, and saw that this correction would be in the remote future.
497) What benefit is it for Abraham to see that Jacob was to emerge from him while he was going to bind Isaac? It would bring him to question the Creator’s words, for if he were to sacrifice him, how would Jacob emerge from him?
498) But of course he saw Jacob, since even before the tying he had the upper Mochin that come out on the three lines, where the middle line is Jacob. And now he looked on the third day, the third degree, Tifferet, to bring the perfection from him, to complement his Mochin, since there is no perfection unless from the middle line. And then he saw Jacob, as it was said, and saw the place, the middle line, but from afar, without attainment, since he went to tie Isaac and did not wish to question the Creator, who told him to sacrifice him. This is why he did not thoroughly attain the middle line, Jacob.
499) “From afar” means he saw him with a mirror that does not shine, meaning he saw the Masach de Hirik without the level of Hassadim that emerges on this Masach. This is why he saw him and he did not appear to him in whole. If the shining mirror—the level of the light of Hassadim—were on the mirror that does not shine, the Masach, Abraham would have attained him properly. However, this was not the case, but was only from afar, meaning he saw only his Masach, which was detaining the light, and did not see the Zivug de Hakaa on it, which educes the level of the light of Hassadim.
500) The shining mirror departed from the Masach because it is Jacob’s degree, and because Jacob had not yet been born, meaning his essence, the level of Hassadim, was not yet in the Masach. Moreover, it was so he would tie his son and receive reward. If the shining mirror were on the Masach, he would clearly attain that Jacob were to emerge from him and he would not keep the Creator’s commandment to tie his son. “And saw the place from afar” means that he saw Jacob from afar, that he was not rewarded with him because he did not attain him.
501) “And they came to the place.” Even though he came to that vision and he saw Jacob, Abraham said, “The Creator certainly told me to tie Isaac. This I know in a different way, properly.” Promptly, “And Abraham built the altar there.” Even though he saw that Isaac would beget Jacob, he still did not question and revoked his reason before the Creator’s, and he built the altar.
502) “And Isaac spoke unto Abraham his father, and said, ‘My father,’” but he did not reply to him. When he said a second time, “My father,” then he replied, “Here I am, my son.” He did not reply in the first time he said because Abraham was removed from a father’s mercy for his son and came to the quality of judgment. This is why he did not reply to his first address. And this is why he said, “Here I am, my son.” “Here I am” means that the Rachamim have departed and became Din. “I” implies the quality of Din, and Hinneni [Here I am] is like Hineh Ani [two words for saying, “Here I am”], meaning he descended into Din.
503) “And Abraham said.” It does not write, “And his father said,” since he was not like a father with him, but was in dispute with him. “God will see for Himself the lamb for a burnt-offering.” “Will see for Himself,” meaning for Himself, when He needs it. But now my son is for a burnt-offering, and not a lamb. Promptly, “So the both of them went together,” meaning Isaac went by the will of his father.
504) “Behold, their brave ones cry outside, the ambassadors of peace cry bitterly.” “Their brave ones” are the upper angels. “Cry outside,” when Isaac was tied, since they wanted the words of the blessing of the seed, “And He took him outside,” to come true.
505) “Ambassadors of peace” are other angels, who were destined to walk before Jacob. And the Creator promised them wholeness because of Jacob, as it is written, “And Jacob went on his way, and the angels of God met him.” They are the ones who are called “Ambassadors of peace.” They all cried when they saw Abraham tying Isaac, and upper and lower were all startled for Isaac.
506) “And the angel of the Lord called unto him out of heaven, … ‘Abraham, Abraham.’” The last Abraham is not as the first Abraham. The last one, after the tying, is complete, since he had already been mingled with Isaac. And the first Abraham was incomplete because he was still not included in Isaac. It is similar with “Samuel, Samuel,” indicating that the last one is complete and the first one is not complete, since the last one was already a prophet and the first was not yet a prophet. However, in “Moses, Moses,” there is no Taam [singular of Taamim, signs in the text] for cessation between them because since the day he was born, Divinity did not move from him and there is no difference between the first and the last.
“Abraham, Abraham,” He mentioned his name twice to awaken him with a different spirit, with a different act, and with a different heart. Thus far he was clothed in Din, to keep the commandment of the Creator. Hence, the angel should have brought him back to the quality of Hesed. He did that by doubling the name, “Abraham, Abraham.” He awoke him with a different spirit to not stretch out his hand to the lad. And with another act, to offer the lamb for a sacrifice instead of his son, and with a different heart, to love Isaac, his son, as in the beginning.
507) Isaac was sorted and rose to be desired before the Creator by his tying at the altar, such as the scent of incense that the priests would offer before Him twice a day, and the offering would be complemented as though it had been offered and burnt into a fragrance before the Creator. This is so because Abraham was saddened when he was told, “Do not stretch out your hand against the lad, and do nothing to him” because he thought his offering was not completed and that all his work and arrangement of the altar were in vain. Promptly, “And Abraham lifted up his eyes, and looked, and behold behind him another ram,” which he sacrificed instead of Isaac, and that completed it.
508) It was the ram that was created in the twilight, a year old. Also, it had to be like the continual burnt-offering. But how can you say that the ram was born at twilight? Rather, the force of that ram was appointed at that time, on the eve of the Sabbath, at twilight, to be destined to be carried out by Abraham when he needed it. Hence, it really was born at that time, and when it was a year old, it came to Abraham. Like all things that were born on the eve of the Sabbath, in the twilight, only the potential was appointed then, to be ready for carrying out when it is needed. And so it was with the ram who was offered instead of Isaac.
In All Their Affliction He Was Afflicted
509) In all of Israel’s afflictions, when afflictions came upon them, it is written about them, Lo [no], with an Aleph, but it is pronounced as Lo [to him] with a Vav, since the Creator is with them in the affliction. Lo with an Aleph means he is not afflicted; he is in a higher place. And even though there are no anger and affliction in that place, as it is written, “Strength and gladness are in His place,” a response to Israel’s afflictions comes there nonetheless. Lo with an Aleph is like saying, “He that has made us, and we are His,” which is written with an Aleph but read with a Vav.
510) “And the angel of His presence saved them.” Thus, He was with them in the affliction, since he begins to say, “In all their affliction He was afflicted,” and you say that He saved them. If He is with them in the affliction, has He not saved them yet? However, it does not say, “Saves them,” but only, “Saved them,” in past tense. He saved them by being with them in that affliction and suffering with them.
When Israel are in exile, Divinity is in exile with them, too, as it is written, “Then the Lord your God will turn your captivity, and have compassion upon you.” He should have said, “Returned your captivity.” “Turned your captivity” comes to tell you that Divinity was with them in exile, and “Turned” means that it relates to Himself.
511) “And the angel of His presence saved them.” This is Divinity, who was in exile with them. “Saved them,” but if He is with them in exile, has He not saved them yet? These afflictions of Israel are the abodes of the Creator in exile, for the Creator is in each and everyone of their afflictions. And because Divinity is with them, the Creator remembers to do good to them and to deliver them from exile, as it is written, “And I have remembered My covenant,” Divinity. Thus, He actually saved them by being with them in the affliction. And despite the verse, “And I have remembered My covenant,” by being in the affliction with them, He saves them because He suffers with them and alleviates their pain. And here it says that he saved them, with His presence in the plight. By that, He promised them their redemption.
512) It is written, “And now, behold … moreover I have seen.” This includes the other seeing, before all the others, as it is written, “And God remembered His covenant,” Divinity. This, also, precedes the words, “And I have remembered My covenant.” Should it not have said, “And He remembered His covenant for Abraham”? Indeed, Et [“with” in Hebrew] Abraham is the bonding and Zivug of Divinity with the patriarchs, since Et is the name of Divinity.
Et Abraham is southwest, embrace of the right, since south is right, Hesed, Abraham. West is Divinity, Et, and Abraham embraces her with Hassadim.
Et Isaac is northwest, embrace of the left, since north is left, Gevura, Isaac. West is Divinity, Et. Isaac embraces her with Gevurot.
“And with Jacob” is one Zivug, one whole, a complete Zivug. This is because it indicates to the Zivug of ZA, Jacob, with Divinity, Et, and there is no Zivug except in the middle line, Jacob. But in Abraham and Isaac there are only embraces, as it is written about them, “One Zivug.” And the words, “And with Jacob” mingles them together, as it was written, “One whole,” and the additional Vav, when Jacob says “And with Jacob,” implies the perfection of the Zivug.
513) “The heavens” is the mingling of the quality of night, Nukva, in the day, ZA. “And the earth” is the quality of day that is included in the quality of night, the mingling of ZA in Nukva. This is so because the Vav of the “And” indicates the male that is included in the Nukva. It is written, “With Abraham,” “With Isaac,” but for Jacob it writes, “And with,” which indicates a single Zivug, where the male and the female are never separated. And the Creator is destined to declare throughout the world and to sound His voice, saying, “For He said, ‘Surely, they are My people, children that will not deal falsely’; so He was their Savior.” Blessed is the Lord forever, Amen and Amen.