That Which Goes Up On Its Firewood upon the Altar All Night
1) “And the Lord spoke unto Moses in Mount Sinai, saying: Speak …” “This is the law of the burnt-offering.” We assert this verse in the assembly of Israel, that she rises and joins the Holy King in a complete Zivug.
2) “It is that which goes up on its firewood upon the altar all night.” When the night comes and the gates are closed, low Dinim [judgments] awaken in the world. And donkeys and mares and dogs walk and wander. In the first shift, a donkey brays, and dogs and mares do not wander and do not walk, but are used for charming people. Such was Balaam, who was riding his mare. Then, all the people in the world sleep, and the lower altar on the outside burns, meaning Malchut, when she is full of Dinim.
3) At midnight, a northern wind awakens and a flame of fire comes out of the lower altar, Malchut. Then the gates open and low Dinim, Dinim de Nukva, gather in their holes and that flame walks and wanders, and the gates of the Garden of Eden open. Finally, that flame reaches and divides into several sides of the world and enters under the wings of that rooster, and it calls.
4) Then the Creator is among the righteous and the assembly of Israel praises the Creator until the morning comes. When the morning comes, they tell with one another as one. In the third shift, a woman speaks with her husband and she has rest in her husband. It is written, “On its firewood upon the altar all night.” All through the night, she burns in her Dinim, until the morning, since in the morning the Dinim and the flames quiet. Then Abraham awakens in the world, meaning Hesed, and this is contentment for all.
Then the Land Shall Have a Sabbath for the Lord
5) When Israel entered the land, there were no low Dinim in it, meaning Dinim de Nukva, and the assembly of Israel—Malchut—had contentment on the wings of the Cherubim. Then she had contentment from everything, since Israel did not sleep until they offered the offering in the twilight and the Dinim departed and the offering was burning on the altar. At that time, she had contentment from everything and there was only a woman in her husband, as it is written, “Then the land shall have a Sabbath,” meaning rest, without Dinim, “Then the land shall have a Sabbath for the Lord,” without any Dinim at all.
6) “If you buy a Hebrew slave, six years he shall work.” This is so because everyone in Israel who was circumcised has a holy Reshimo [imprint] in him, and he has rest during a Shmita [a once-every-seven-years abstention from land-cultivation], for this Shmita is his, meaning Malchut, to rest in it. This is called “the Sabbath of the earth,” and there is certainly freedom from the Klipot in it, rest from the Dinim. As the Sabbath is rest for everyone, the Shmita is rest for everyone, rest for the spirit and rest for the body. This is why it is written, “Six years he shall work; and in the seventh he shall go out free.”
7) Hey is rest of the upper and lower. This is why there is the upper Hey de HaVaYaH, Bina, and the lower Hey de HaVaYaH, Malchut. The upper Hey is rest of the upper ones, and the lower Hey is rest of the lower ones. The upper Hey is seven years seven times, the forty-nine gates of Bina, and the lower Hey is only seven years. The lower one is called Shmita, and the upper one is called “Jubilee” [fifty-year anniversary]. The Mochin of illumination of Hochma bring rest, and illumination from below upwards is rest, as well. The source of disclosure of Hochma is in the upper Hey de HaVaYaH, in Bina. However, nothing extends from there to the lower ones, but only Malchut receives from her.
The Burden of the Kingdom of Heaven
8) When you consider things, all is one. The Mochin of Jubilee, Bina, shine in the Shmita, Malchut. This is why it is written, “Then the land shall have a Sabbath,” since when the earth rests, the slaves should rest. For this reason, “And in the seventh he shall go out free, for nothing.” Nothing means he gives nothing to his master.
9) It is written, “We remember the fish that we ate in Egypt for nothing.” Nothing means without blessing, for in Egypt, there was no burden from above on us. Slaves are exempted from the burden of Malchut [kingdom] above, hence they are exempted from the Mitzvot [commandments]. The burden of the kingdom of heaven is as that ox that is harnessed with the yoke [Ol, in Hebrew, means both “burden” and “yoke”], to work with it and to produce benefit to the world from it. But if it does not accept the yoke, it does not do a thing. Likewise, man should first assume the burden of the kingdom of heaven and then work in it, in anything that is needed. If he does not accept this burden to begin with, he cannot work.
10) “Serve the Lord with fear.” It is written, “The fear of the Lord is the beginning of wisdom.” This is the kingdom of heaven, since Malchut is called “fear.” This is why it is the burden of the kingdom of heaven, and this is why it is the beginning of everything. Malchut is the first Sefira from below upwards. First, the hand Tefillin is placed, meaning Malchut, and then the head Tefillin, ZA. This is so because in Malchut, one enters the rest of holiness. And if he does not have this, there is no holiness from above in him, as it is written, “With this shall Aaron come into the holy place.”
11) This burden is absent in one who is connected to another, which is why slaves are exempted from the burden of the kingdom of heaven, since they are tied to their masters. And if they are exempted from this burden, then they are exempted from the rest of the Mitzvot, since the rest of the Mitzvot do not apply to a person before he has this burden. This is why in Egypt, Israel were eating for nothing. Similarly, here he will go out free for nothing, since he was a slave and everything he did was for nothing, without the burden of the kingdom of heaven. And although his actions were for nothing, he will go out free and will get rest.
12) And once he is free and rested, a burden is placed upon him from that place that delivered him to freedom, from the seventh year, Malchut. And if a person refuses to go out free, as it is written, “But if the servant shall plainly say, ‘I love my master,’” it is certainly a flaw in Malchut, since he has left the Malchut above and assumed the burden of his master. This is why it is written, “Then his master shall bring him unto God, and shall bring him to the door.” “Then his master shall bring him unto God” means to the same place he had blemished, Malchut.
13) “And shall bring him to the door or unto the doorpost,” since Malchut is the opening upwards, the door by which to be rewarded with ZA, and it is called a Mezuzah [doorpost]. And since he intended to blemish Malchut, this flaw remains in his body, as it is written, “And his master shall pierce his ear through with an awl; and he shall serve him for ever,” meaning the slave will be under the feet of his master until the year of Jubilee [fiftieth year].
His Master Shall Pierce His Ear
14) Why should he pierce his ear? Because hearing depends on this place, which is Malchut, Assiya above, Bina, and because when Israel were approaching Mount Sinai, love for the Creator was in their hearts and they preceded doing to hearing. Hearing comes first, then doing, since hearing depends on Shmita, on Malchut. Hence, since the slave flawed this hearing, his hearing is flawed and a flaw will remain in him. And he will not remain a slave to his master unless he draws near that place which he flawed and is flawed before it, and that flaw will remain in him. This is why it is written, “Then his master shall bring him unto God,” plainly, indicating Malchut. And for this reason, “Then the land shall have a Sabbath for the Lord,” so it will not be blemished with servitude. It is different here from most places, where hearing is Bina and doing is Malchut.
Shmita and Yovel [Jubilee]
15) “Six years you shall sow your field … But in the seventh year shall be a Sabbath of solemn rest for the land, a Sabbath unto the Lord.” “But the seventh you shall let it rest and lie fallow [Shmita], that the poor of your people may eat.” Because the poor are dependent upon Malchut, Shmita, leave them so they may eat. This is why one who has pity on the poor gives peace in the assembly of Israel (since the poor depend on her), adds blessing in the world, and gives joy and strength to righteousness, Malchut, for he imparts blessings to the assembly of Israel.
16) “But in the seventh year shall be a Sabbath of solemn rest.” This Mitzva [commandment] is to rest on the seventh year, and after that, to rest on the seventh, and after that, to leave money on the seventh, and after that, to count “Seven times seven years; and there shall be unto you the days of seven Sabbaths of years, forty-nine years.” All the sevenths are from Divinity, Malchut, who is called “seven” because the righteous, Yesod, is seventh to Bina. Also, Malchut is seven because of upper Ima, Bina, which shines in her, since Bina is seventh from below upwards.
17) There are seven names: Aleph–Bet–Gimel Yod–Tav–Tzadik, Kof–Reish–Ayin Shin–Tet–Nun, Nun–Gimel–Dalet Yod–Chaf–Shin, Bet–Tet–Reish Tzadik–Tav–Gimel, Het–Kof–Bet Tet–Nun–Ayin, Yod–Gimel–Lamed Peh–Zayin–Kof, Shin–Kof–Vav Tzadik–Yod–Tav. They contain forty-two letters, and the sum of letters and words is forty-nine: forty-two letters and seven words. Upper Ima, Bina, is the fiftieth year, in which it is written, “And proclaim liberty,” since on it, by receiving its Mochin, the lower Divinity, Malchut, called “land,” will be liberty, redemption, and Shmita for Israel. It is said about them, “Your seed will be as the dust of the earth,” meaning Malchut.
18) Each Sefira, each of those seven names contains six wings, corresponding to HGT NHY, which are six letters in each name. The Creator shines for the angels in each of those seven Sefirot. It is said about them, “With two he covered his face, and with two he covered his feet, and with two he flew.” Bina is one, and the lower Divinity is seven, and above Bina, the High Priest would count each one, he would count ten Sefirot by sprinkling—one is Keter, one and one are HB, one and two are HG, one and three are Tifferet, one and four are Netzah, one and five are Hod, one and six are Yesod, and one and seven are Malchut.
19) It was gradually growing because holiness is increased, so he adds one every time. From the side of the foreigner, the Sitra Achra, the water was decreasing. This was in the place where the lower Divinity, Malchut, is in the seven, as it is written, “And the ark rested in the seventh month,” which is the lower Divinity, from which the water began to recede. “On the seventeenth day of the month,” meaning Malchut, which is “seventh,” and “tenth,” since when you begin to count from Keter downwards, Malchut is tenth, and from Hesed downwards she is seventh.
20) He rises and shines in forty-nine years. The name EKYEH is Bina—the year of Jubilee. Bina is called EKYEH Asher EKYEH [“I am that I am”]. This is twice EKYEH, which is twenty-one in Gematria, hence, forty-two. And with the eight letters in the two EKYEH [in Hebrew], it is fifty, in which there is the Mitzva to calculate the year of Jubilee. In it is also the Mitzva of returning to the degree from which his soul was gripped. Return means that at the Jubilee, each will return to his place, as it is written, “In this year of Jubilee,” “The spirit shall return to God,” to Bina—HaVaYaH with punctuation of Elokim.
21) Shmita is the lower Divinity, from the seven years. Jubilee is upper Ima, Bina, for fifty years, and in which Israel were referenced when they came out of Egypt. At that time, they had the Torah, and it is said about them, “And the children of Israel went out armed.” Fifty is Bina, as they were at the exodus from Egypt when they were delivered by the fiftieth gate, Bina.
22) The lower Divinity is the redemption of the houses of wall-surrounded cities. It is said in it, “And the houses of cities of yard-houses [cities not surrounded by wall].” There are two houses in the heart, which corresponds to Malchut. If they engage in the Torah, they are called “houses of wall-surrounded cities,” which was said when they came out of Egypt and the waters were a wall to their right and to their left. But to others, who did not engage in Torah, they were called “yard houses,” since the interior of Malchut is called “wall-surrounded houses,” and the exterior of Malchut is called “yard houses.”
23) Thus we found that it was said about yards, “And stood in the inner court of the king’s house, over against the king’s house.” And wherever it refers in the Megillah [The Book of Esther] to the king in general, it is the Creator. “Stood” does not mean standing, but praying. “Against the king’s house” means opposite from the Temple, where all of Israel should pray their prayers, to be opposite the Temple. Thus, there are two yards to the house of God, inner and outer.
24) The two yards are the externality of the heart, externality of Malchut, and they are the two ears of the heart. The two inner houses are the two houses of the heart, internality of Malchut. And two are the inner houses and two are the outer houses. Redemption will be for all, for those who are close to the heart, Divinity, and for the remote ones who have grown closer, as it is written, “Peace, peace, to him that is far and to him that is near. “To him that is far,” due to transgression, “And to him that is near,” because of the Mitzva [commandment/good deed].
Blowing the Shofar [horn] on the Jubilee
25) The time of redemption is the time for the Mitzva of blowing a Shofar in the Jubilee, as it is written, “When an ensign is lifted up on the mountains, you will see, and when the horn is blown, you will hear.” Like the blowing of a Shofar of a Jubilee, when all the servants go out to freedom in the last redemption, by the blowing of the Shofar all of Israel will gather from four directions of the world, meaning those who were slaves until the Jubilee, the time of redemption. This is so because among those who engage in Torah, there are those who work in order to receive reward. They are called “slaves of the king and queen.” But as for the sons of the Holy King, it is written, “And how I bore you on eagles’ wings, and brought you unto Me,” on the wings of the animals of the Merkava [chariot/assembly].
26) The Mitzva following it is to give the Levites cities for the Sabbath. Because they did not partake in the sin of the calf, the Creator divided them in relation to Him, so they play all sorts of tunes for Him, the priests to their work and the Levites to their songs and chanting, and Israel to their abodes.
Unifying the Creator and His Divinity
31) Heads of the seminaries, swear that you will not move away from Him until I offer a sacrifice to the Creator, since Divinity is an offering to the Creator, meaning that she draws near Him in every organ of the King, in each of His Sefirot, in a complete bonding of male and female in all the organs. Those are Rosh [head], Eynaim [eyes] in Eynaim, which are Hochma; Awznaim [ears] in Awznaim, which are Bina; Hotem [nose] in Hotem, which are Tifferet; Panim be Panim [face-to-face], which are HG; and Peh be Peh [mouth to mouth], which are Malchut.
For example, “And put his mouth upon his mouth, and his eyes upon his eyes,” for by that he was reviving the child. Similarly, the hands of the king with the hands of the queen are Hesed and Gevura in VAK, Guf in Guf are Tifferet de [of] VAK, and all his organs are a complete sacrifice.
32) Man without a woman is half a Guf, one where Divinity is not present. Similarly, when the Creator is not near Divinity and in the whole of Israel—who are virtuous people, which are His organs—then the cause of causes, Keter, is not there. It is as though the Creator is not one, since He is not united with Divinity.
Because the Creator is not called “One” unless He is in Zivug with Divinity, and when abroad, Divinity is far from her Husband, they said that all who live abroad are as one without a God. This is so because there are no sacrifices abroad, which is the Zivug of the Creator with Divinity, and when the Creator joins Divinity, the words, “In that day, the Lord will be one and His name, One,” will come true. Then the cause of causes, Keter, will be over them.
33) The patriarchs established prayers instead of sacrifices to bring Nefashot [plural of Nefesh], Ruchot [plural of Ruach], and Neshamot [plural of Neshama] which are of the intellect, to the Creator and His Divinity as organs to the Guf. However, from the side of the throne, meaning Beria, the angels—Yetzira—and the bodies and organs outside the king and the queen, there is no sacrifice there.
This is why it is said of the throne, “The hand upon the throne of the Lord,” with the Aleph missing in “throne” [in Hebrew], but in the Temple, it writes “throne” with an Aleph, as it is said, “Your throne of glory, on high from the beginning, thou place of our sanctuary.” Hence, the Aleph is missing from the throne because the organs, which are the angels, and the throne in Beria are separated from the Guf [body], the Creator. He is inside, in Atzilut, and they are outside. This is why it is written, “Behold, their brave ones cry outside,” outside of the Creator.
34) May You wish to brings us back to the Temple, to keep the prayer that the first ones established. May You wish, Our God and the God of our fathers, to bring us to our land with joy and to plant us in our borders, where we will always perform our duties in order before You, each in its own order—one at daytime and the other in the twilight—and the supplements as they should be. This is so because now, outside of the land of Israel, there are no sacrifices, such as the bodies of Beria, which are the throne, and of Yetzira, which are the angels, for there is no nearing and unification in them.
From the perspective of His emanation, there is no difference and separation between the Creator and His Divinity. Rather, Divinity is the unifications of His blessing and His holiness, and she is called a “body” only when Divinity dresses and materializes in the throne and in the angels of Beria, which to them is like a soul dressed in the base and lowly Guf. For this reason, when Divinity is outside the Temple and outside her thrones, meaning outside of Atzilut, when she seemingly dresses in the throne and angels of Beria and Yetzira, it is as though she is not one with Him.
35) The upper throne of Beria, meaning Tifferet de Beria, is the Guf and Malbush [clothing] of the Creator, meaning Tifferet de Atzilut, and the angels in Yetzira are dependent upon Him. They are organs that hang from the Guf, Tifferet de Beria, males. And the souls that derive from it, from Tifferet de Beria, are males. The other throne, Malchut de Beria, is the Guf of Divinity, Malchut de Atzilut. All the souls that depend on her are females and the angels in Yetzira that depend on this other throne are females. Also, their proximity, meaning the unifications of these males and females is in the Creator and His Divinity. When the Creator unites with His Divinity, they unite, as well.
36) Such is the unification of the Creator and His Divinity. Even though they are as souls to the throne and the angels, so they are to you, Ein Sof [infinity]: Guf and clothing. You are the one who unites them and brings them together, and for this reason, Your faith is accepted by us when You are clothed in them. And You have no soul over You, to which You can be as a Guf, for You are a soul to the souls and there is no soul over You, and there is no God over You. You are outside all and inside all, to every side, above all, below all, and there is no other God above, below, or on any side, and within the ten Sefirot, from which everything comes and on which everything depends. You are in every Sefira, through its length and width, above and below, and between each Sefira, and in the depth of each and every Sefira.
37) And You are the one who brings together and unifies, meaning the Creator and His Divinity, Tifferet and Malchut in each Sefira in them, and in all the branches of lights that hang from them like bones, tendons, skin, and flesh, meaning HB TM, which hang from the body, Tifferet. And You have neither body nor organs—Sefirot—and You have no Nukva. Rather, it is one without the other. May it be Your will to bring Divinity close to the Creator in all the degrees, which are her Atzilut. Those are the souls of the virtuous, the ones of degree from the ten Sefirot: the presidents of Israel—Keter; the wise—Hochma [wisdom]; the intelligent—Bina [intelligence]; the gracious—Hesed [grace]; the mighty—Gevura [might]; the men of truth—Tifferet; the prophets—Netzah and Hod; the righteous—Yesod; and the kings—Malchut. All of them are the ten Sefirot de Atzilut, and there are others—from the ten Sefirot de Beria.
38) Divinity is an offering, the anointing oil. On the right is the oil for lighting the great light, Hesed, and the oil for the holy ointment is on the left. It is said about it, “And you shall sanctify the Levites,” Gevura. Beaten oil, from the side of the righteous, Yesod, middle line, crushing the crushed pieces of organs, which are olives, to bring down oil to the wick, which is azure, bottom Gevura, Malchut, since she is fear. And the Levites are Gevura, keepers of the Temple.
39) Because of the Mitzva to fear the Temple, which is the Mitzva of the service of the Levites in the Temple in the twenty-four escorts of Levites, in songs and chants they sing before You to raise Divinity in them, which is called “singing and chanting,” to the Creator. The twenty-four escorts with singing and chanting are twenty-six, as the number of HaVaYaH, and the subsequent Mitzva is the Mitzva of perpetual incense to the Creator. Also, the incense is as the offering.
40) He stripped the offering and cut it to its pieces, as well as organs and fat that is digested all night on the altar. They are atonement for the organs of the body and the soul of the man who sacrifices, so they will not be burning in hell and will not be given to the angel of death. And because a person sins in the evil inclination, which is northern, it is said about it, “But I will remove far off from you the northern one,” so his slaughtering is in the north, to save him from that northern one.
41) In sacrifices, it is all the more so with prophets: even though the Torah is the name, HaVaYaH, and it was said about prophecy, “The spirit of the Lord will guide them,” still, not all who engage in the Torah and not all prophets are equal. There are prophets whose prophecy is in the clothes of the king, in the world of Yetzira, which is called, “clothing.” Similarly, in the oral Torah there are several doubtful and uncertain ones, which are in the clothes of the king, which is Yetzira.
42) And there are other prophets—who rise higher in their prophecy, with organs of the king’s Guf, in the degrees of the world of Beria, called, Guf. It is said about them, “And I will see,” “And I saw,” for the prophecy is in vision, in the eyes, Hochma [wisdom]. And also, “Lord, I have heard the report about You and I fear,” which is hearing, Bina. Ezekiel’s observation and prophecy comes from the eyes. Habakkuk’s was from ears, by hearing. Hence, Ezekiel saw all the visions of the Merkava [chariot/assembly], seeing with the eye of the mind, and Habakkuk—by hearing, for he said, “Lord, I have heard the report about You and I fear.”
And there is prophecy in the mouth, in Malchut, as it is written, “And he touched my mouth.” Another prophecy is from the Ruach of the Hotem [nose], Tifferet, as it is written, “And a spirit entered me.” There is also prophecy by hand, Gevura, as it is written, “And by the hand of the prophets I will use similitudes.” And all these degrees are in the world of Beria. But there are others, deeper than the life of the king, in the world of Atzilut, and others still deeper than that, in Bina de Atzilut.
43) Thus, there are several degrees in the Torah: Literal, which are Assiya; evidence, which are Yetzira, interpretations are Beria; the secrets of Torah are Atzilut; and above Atzilut is the secret of secrets to the Creator. So it is with sacrifices. Although all the sacrifices are for the Creator, He receives everything and divides offerings to His camps. Some, the disqualified offerings, He gives to the dogs. He gives them to SAM, who is called a “dog,” and to his camps. This is why fire would come down to the altar in the form of a dog. And some go to the demons, some of which are as beasts, and some are as serving angels, and some are as people. To those whose deeds are as demons, He hands their offering to demons.
44) Those whose deeds are as angels, He hands them their offering as angels, as it is written, “My offering, My bread for My offerings by fire,” to the angels who are called “fires.” Their offerings do not depend on beasts, since the offerings of beasts are of the ignorant, and the offerings of people are prayers and good deeds. As for the offerings of disciples of the wise, who are of a degree, to those who know the secrets of the Torah and the secrets hidden in them, the Creator Himself comes down to receive their offerings, which are the complete law of God, the Holy Divinity, containing ten Sefirot.
45) And as for the disciples of our sages, their words are as eating the leftovers of the offerings. And there are others who overcome them, whose Torah is as eating the offerings themselves, and not the leftovers of the offerings. And there are others whose Torah is eating holy things and foods of several kinds to the king. And the Creator commanded that all the offerings and the foods of the sacrifices be sacrificed in His house, which is Divinity. This is the Mitzva of offering sacrifices in the Temple, which is Divinity, to keep, “But let him who boasts boast of this,” meaning Divinity, called “this.”
46) It is like a king whose servants and ministers and rulers of the kingdom sent him several gifts. He said, “He who wishes to send me a gift will send it only through the queen, to keep, ‘His kingship rules over all.’” This is the reason why Divinity is called “An offering to the Lord,” “A sacrifice to the Lord,” “Guilt to the Lord.” Even the offering of those in menstruation, child-bearers, lepers, and those with gonorrhea, everything should be offered before the Creator and His Divinity. Later, Divinity distributes to all, as it is written, “And gives prey to her household, and a law to her maidens.” Even foods of animals, such as an offering of barley, which is animal food. And also, she distributes foods of slaves and maidens in the king’s house, and even that of dogs, donkeys, and camels, which are the Klipot, everything, to keep, “His kingship rules over all.” And thus, everything is divided, as it is written, “And gives prey to her household, and a law to her maidens.”
47) The Creator is ZA, son of KoH [Yod–Hey], which are HB, Vav son of KoH. It turns out that ZA consists of Yod–Hey–Vav, and his wholeness is the Hey, Malchut. At that time, the name HaVaYaH is completed. Hence, Malchut rises to HaVaYaH, an offering to HaVaYaH, complete for HaVaYaH, for she is His near one, an offering, and His perfection. Also, “complete” because the Yod–Hey–Vav is completed in her into Yod–Hey Vav–Hey.
48) Everything returns to HaVaYaH. This is why it is written, “He who sacrifices to any god, other than to the Lord alone, shall be utterly destroyed.” This is because he does not give government to the Sitra Achra with the offering, since any other gods are the separated world, and they have no nearness and unification. The Creator separated them from His Name, distinguished darkness from light, and one who offers [in Hebrew it could also mean “brings closer”] to the Creator what He had separated is as one who brings impurity of menstruation to her husband.
49) “Do not expose their nakedness” means nearness. All incest is tantamount to idol worship of all the other sides of whom it was said, “The isles of the nations divided in their lands.” It is also written, “After their tongues, in their lands, after their nations.” And it is written, “Because there the Lord confused the language of the whole earth; and from there the Lord scattered them abroad.” Anyone who is offering a sacrifice unto other sides, the Creator separates him from His Name and he has no part in His Name. This is so because the Creator had chosen Israel from among all nations, as it is written, “The Lord your God has chosen you,” and took them from them into His lot, as it is written, “For the portion of the Lord is His people.”
50) For this reason, He gave them the Torah from His Name, as it is written, “This is My name for ever, and this is My memorial unto all generations.” Yod–Hey with My Name is 365 in Gematria, corresponding to the 365 negative Mitzvot in the Torah [commandments to avoid certain actions]. Vav–Hey with My Name is 248 in Gematria, corresponding to 248 positive Mitzvot [commandment to perform certain actions]. And in each and every Mitzva, He connects Israel with His Name, so each of their organs will be a portion of His fate and lot.
51) Israel should engage themselves in the Creator in their walk and in their waking hours.
And If You Say, ‘What Shall We Eat on the Seventh Year?’
52) “Trust in the Lord and do good; dwell in the land and cultivate faith.” One should always be cautious with one’s Master, and let his heart adhere to sublime faith, so he may be whole with his Master. When he is whole with his Master, no person in the world can harm him.
53) What is, “Trust in the Lord and do good”? In the awakening below, the action of the upper one awakens. “And do them” is seemingly, “You will do them,” since in your awakening, which you do below, there is awakening above. This is why it is written, “And do good.” Also, there is no good but the righteous, Yesod de ZA, as it is written, “Say that a righteous is good.” Since you do it, this good will certainly awaken above. And then, “Dwell in the land and cultivate faith,” and it is all one, since land and faith are both Malchut.
54) “Dwell in the land” is the upper land, Malchut, since no one in the world who can dwell with her until that good, Yesod de ZA, awakens to her. This is because Malchut without Yesod is filled with harsh Dinim. Since man awakened him through his good deeds, it is as though he did it. And then, “Dwell in the land,” dwell within it, in Malchut, and eat its fruit and play with it. “And cultivate faith” means land, Malchut, as it is written, “And Your faith in the night,” in Malchut. “And cultivate faith” means lead her wherever you wish.
55) If you do not awaken Yesod opposite her, the good, Yesod, departs him. And then, do not approach her, do not approach the burning furnace, for without Yesod, she is as full of Dinim [judgments] as a furnace. If you approach her, you should be fearful as one who fears death, for then she is a burning fire and she burns the world with her flames. And since he evokes good opposite her, dwell in her and you will not fear her.
56) The faithful ones lead Malchut according to their wish everyday. She observes what they command. The faithful ones are the ones who evoke good, meaning Yesod, opposite her, by giving alms and by not sparing what is theirs. They know that the Creator will give them more, since Yesod evokes blessings opposite it. And one should not say, “If I give this now, what will I do tomorrow?” Rather, the Creator will give him endless blessings.
You May Use Them as Slaves Forever
57) This is why it is written, “And if you say, ‘What shall we eat on the seventh year,’” it is written, “Then I will command My blessing upon you in the sixth year, and it shall yield the crop for three years.” It should have said, “Yield,” with a Hey [in Hebrew]; what is “Yield” without a Hey? The Hey, Malchut, is removed from yielding, since Shmita and rest apply in her and she does not do work, as it is written, “See that the Lord has given you … on the sixth day,” Yesod, “The bread of two days.” Similarly, it is written, “Then I will command My blessing upon you in the sixth year,” Yesod, “And it shall yield the crop for three years.”
62) “Trust in the Lord and do good; dwell in the land and cultivate faith.” Happy is a man who does good of his own, since he awakens, good, meaning Yesod, in the assembly of Israel, Malchut. And he awakens with Tzedakah [righteousness/almsgiving], since when Tzedakah is evoked, good is evoked toward the assembly of Israel. This is why it is written, “But righteousness [Tzedakah] delivers from death,” since Tzedakah is the tree of life, ZA, and it awakens over the tree of death and takes those who cling to it and delivers them from death. Who caused the tree of life to awaken to that? It is the Tzedakah that a man has done; it made Malchut mate in the tree of life.
63) “You may use them as slaves forever.” It is a Mitzva [commandment] to enslave a Canaanite slave. They are from the side of Ham, who performed incest, as it is written, “Cursed be Canaan; a servant of servants shall he be unto his brothers.” “A servant of servants” means that he is a servant of a servant of that world, which is the world of Jubilee. This means that he is a slave to a pierced slave from Israel, who goes out free in the world on the Jubilee, but he does not go out free even on the Jubilee.
64) This must be in the form of incarnation, moving the light from before the darkness. This means that Abraham’s slave, who came out of darkness, who is the seed of Ham, suffices for being as his master, who is Abraham, who came out of Terah, an idol worshipper. This is why he came out of being cursed and out of darkness and became blessed by the Creator, like Abraham, who came out of Terah, which was light out of darkness, too. And darkness from before the light is Ishmael, who came out of Abraham, and Esau from Isaac.
65) One who causes mixture of drops of semen in a place that is not his, who mixes his drop with a maidservant, a disease, a daughter of Ishmael, an evil Klipa or a daughter of a foreign god, an idolater’s daughter, which are evil and darkness, while his drop is good and light, he mixes good with bad and violates the word of his master who said, “But of the tree of the knowledge of good and evil, you shall not eat of it.”
66) The Creator mingles that man, composes him, and brings him to receive his punishment through incarnation. He brings him in a body that consists of good and evil. If he repents and engages in Torah, separating good from evil because he engaged in prohibited and permitted, impure and pure, and worthy and faulty, this separates the bad from the good. It is said about it, “Then the Lord God created man.” The word “created” is written with two Yods [in Hebrew], indicating that there are two creations in man, creation for good and creation for bad. With the Torah, he separates them and the Creator gives him a soul from Him, to dominate over both—the one that is good and light, the next world, and the one that is evil and dark, this world—as it is written, “And He blew into his nostrils the breath of life.”
67) He is judged by the merits and sins. One who performs a single Mitzva [good deed] is rewarded.
Intermediate is one whose merits and sins are equal—half are merits below and half are sins below, as it is written, “Whatever your petition, it shall be granted to you. And what is your request? Even to half of the kingdom it shall be done.” If there is half a kingdom [Malchut], which is half merits, then, “It shall be done,” meaning the question or request is granted.
A complete righteous—all his merits are above, and his sins below. All his merits are kept for him above, for the next world, and he does not receive a thing from them in this world. And his sins, the punishments for his sins, are below in this world.
A complete wicked—his sins are above and his merits below. His sins are above, meaning he is avenged in hell after his passing from this world. And the merits he had done are below, meaning he is given his reward in this world.
Intermediate—both judge him, meaning that both his reward and his punishment are below in this world.
Change of Name, Change of Place, Change of Act
68) A man who sins openly, in two degrees, in two manners, if he repents openly just as he had sinned openly, he is placed in that world among the righteous who know the judgments of the Creator and keep themselves from sinning. But if he repents in secret, he is not placed among righteous because his sin is not completely revoked. Instead, he is placed among the wicked and the wicked envy him for repenting, to keep, “But the eyes of the wicked shall fail,” in regards to them.
69) Adam’s sin was that he broke, “And the Lord God commanded,” and there are no commandments except for idol worshipping. He transgressed with idol worshipping, and He composed him, meaning incarnated him in the seed of Terah, in which he fumed, meaning angered the Creator and broke the commandment of idol worshipping, for Terah was an idol worshipper.
And Abraham came out of his seed, and he was an incarnation of Adam ha Rishon. Abraham repented and broke the statutes of idol worshipping and all the foods that were placed before them. He corrected what Adam and Terah sinned, and broke the sin and the evil structure that he built, the structure of the Klipot that Adam caused by his sin, and enthroned the Creator and His Divinity over the whole world.
70) How did he enthrone the Creator and His Divinity over the world? By sanctifying His name in public and by entering the fire to burn himself, to thus keep in him, in Adam, “The graven images of their gods you are to burn with fire.” Because Adam was idol worshipping, it is considered like the graven images of their gods. Moreover, he caused his father, Terah, to repent and brought him, his mother, and all the rulers of that generation into the Garden of Eden. Thus, he was whitened in fire like silver, which is the king’s silver coin, which was forged with a mixture of lead. Hence, he put him in the fire and the lead—Ishmael—came out. This is why Ishmael came out laughing in idolatry and Adam remained whitened in fire. This is also the name change, that his name was changed from Adam to Abraham, since when Adam reincarnated he had to make him that change of name, change of place, and change of action.
71) Then came Isaac, in whom Adam was reincarnated and strengthened from the second transgression, which is bloodshed. It explains about the verse, “And the Lord God commanded the man, saying…” “Commanded” relates to idolatry. “The man” relates to bloodshed. “Saying” relates to incest, and he transgressed in all of them. This caused Isaac’s trial with the knife, in the tying, as it is written, “And took the knife to slay his son.” Adam was sorted in him as one who sorts out food from waste, and the waste comes out, which is Esau who sheds blood. And the food, Jacob, comes out sorted and cleansed from any litter. Jacob has the beauty of Adam ha Rishon because he came out cleansed and purified from any litter.
72) Afterwards came Jacob—the good and the food that was sorted from Adam ha Rishon—and put it together in Laban and became his slave, as it is written, “I will serve thee seven years for Rachel.” And because he substituted her for her sister, he served seven more years to bring out two drops that Adam threw in a foreign place, in two female spirits that mated with him after he retired from Eve. And this is the incest implied in the word, “Saying.” Thus, he took them out from Laban the Aramean, the serpent.
73) In Abraham, Isaac, and Jacob, Adam had a change of name, change of place, and change of action. The change of name was in Abraham, the change of place in Isaac, and the change of action in Jacob. And it was said about him, “Then did He see it, and declare it; He established it, and searched it out.” “And unto man He said…” he received as an answer, it is all the more so for others, who are not as great as he.
74) All this relates to the correction of the sin of Adam ha Rishon. Adam ha Rishon was a thief. The owner of the garden commanded him, “But you shall not eat of the tree of the knowledge of good and evil,” yet he went and stole and ate. This is why his correction is to be sold for his theft, that the court will sell him for slavery.
This correction began with Jacob. However, before he came to his correction, he needs three corrections—a change of name, a change of place, and a change of action. And then he was sold as a slave to Laban, from whom extends the Hebrew slave who goes out free on the seventh year, which is Rachel.
Yet, he was not completed by this correction. Rather, an evil servant grew out of it: the exiles to which Israel were exiled, and their being sold to the nations of the world, from which extends the pierced slave, who serves the world of Jubilee, Bina. When Bina rules, he goes out free and returns to his abode, which are the three redemptions that occurred through the domination of the light of Bina, Jubilee.
And yet, this does not complete the whole of the sin of the tree of knowledge. And also, the complete redemption has not been revealed yet, since they remained in the form of a Canaanite slave, who does not go out free even in the world of Jubilee. They, too, are from the descendents of the sin of Adam ha Rishon and require correction. Also, they need to go out free from the Shmita itself, since they cannot enjoy the Jubilee. For this reason, they must wait for the end of correction in the seventh millennium when they, too, are corrected and then the whole of the sin of the tree of knowledge will have been corrected.
Let us explain the changes of name, place, and action. It is known that the sin of the tree of knowledge was that he extended the illumination of Hochma on the left from above downwards. By that, he separated the left from the right, as it was written, “If he is not rewarded, he is bad.” The point of Man’ula [lock] appeared on him, as it is written, “Sin crouches at the door,” that when it is revealed, all the lights depart. Because of it, the upper radiance was lost and he was expelled from the Garden of Eden.
It turns out that by his sin, Adam ha Rishon caused Dinim de Nukva to be added to the male Dinim of the dominion of the left in separation, which destroy the world. This is the first incarnation of Adam ha Rishon, in Abraham, in whom the correction began—that the Dinim de Nukva would revoke the male Dinim. It is written that there is no commandment other than idolatry, which is the rule of the left, which Adam ha Rishon caused, the male Dinim. Abraham extended the Man’ula, Dinim de Nukva, and with it, he broke the images of the idol worshippers, the male Dinim. By that, the GAR of the left were cancelled, the heads of the idolaters, and their whole abundance ceased.
Abraham threw himself into the furnace to annul the male Dinim in the fire of Man’ula. This was sufficient for correction of the right, Abraham, light of Hassadim, on which there was no Tzimtzum, and which could be received even in the Kelim de Man’ula. However, he did not correct the left whatsoever, meaning the illumination of Bina that returns to being Hochma, since Kelim [vessels] in which the Man’ula is revealed cannot receive Hochma, as it is Malchut de Tzimtzum Aleph [first restriction]. This is the reason why the waste came out of him, meaning the lack of reception of illumination of Hochma, as though forging the king’s ring, detaining the disclosure of GAR. This waste, Ishmael, is tantamount to lead that is mixed in the silver. And this is the name change, since he broke the name of impurity, another god, and restored the Holy Name.
To bring the left back to holiness and to extend illumination of Hochma, Malchut should be raised to Bina to receive the Kelim of Bina and to conceal the Man’ula. This is the change of place that occurred in Isaac—Malchut moved from her place and rose to the place of Bina.
Then Isaac was born, the left line, and Adam ha Rishon was corrected in it through the change of place in it. This is so because through the change of place in him, Adam ha Rishon was strengthened in the left line, and through the tying of Isaac he was included in the right. Because the Man’ula was completely concealed and a change of place occurred, the left without right intensified once more, from which Esau drew from above downwards, and this is the waste, from which comes the bloodshed. Hence, even the change of place was insufficient for the correction of Adam ha Rishon.
Jacob is the middle line, which makes peace between the two lines and corrects the left line so it shines only from below upwards, meaning female light. For this reason, the Hochma no longer appears in the left line of ZA—which is Isaac, who shines from above downwards, like male light—but in Malchut, only in Rachel, as she is the female light, which shines only from below upwards. This is the Hebrew servant, of which it was said, “Six years he shall work; and in the seventh he shall go out free,” since with the disclosure of the light of Malchut, the illumination of Hochma, he goes out free. It is also written, “I will serve thee seven years for Rachel,” to disclose the illumination of Hochma in Rachel, which is Malchut, who is called “seventh,” and in whose illumination the slaves go out to freedom.
And even though he worked for Leah, too, his main work was to disclose the light of Hochma in Rachel. This is called “a change of action.” It revoked the action in the male light because a female is the ground of the world and there is no action in her, for she is rest. And in it, Adam ha Rishon came out clean without litter, and this is the correction of a Hebrew slave, as it is written, “He shall be sold for his theft.”
However, this correction of the Hebrew slave was insufficient because Israel sinned and were exiled among the nations. This is why a slave is pierced if he has no desire for the seventh year freedom, this makes him flawed. It is said about him, “And he shall serve him for ever,” for he does not wish to go out free unless in the actual light of Bina, the light of the three redemptions that Israel had from the three exiles, when they were redeemed by the appearance of the light of Bina on them. When it says, “And he shall serve him for ever,” it refers to the world of Bina [“forever” can also mean “world” in Hebrew], as it is written, “In this year of Jubilee you shall return every man unto his possession.”
All this pertains only to a Hebrew slave, in whom there is correction of a change of place, and who can receive from Malchut that is mitigated in Bina or from the light of Bina herself. However, a Canaanite slave has no correction of a change of place. Rather, the Man’ula is revealed in him. Hence, he does not go out free on the seventh year or on the Jubilee, since the Kelim de Man’ula cannot receive anything from them, unless at the end of correction in the seventh millennium. It turns out that until then, the correction of the tree of knowledge is not completed.
This is why it ends with a good slave being a Hebrew slave who goes out free on the seventh. The change of place of Malchut, who rose to Bina, caused him to be able to go out on the seventh. As for a pierced slave, who is flawed, the change of place causes him to go out to the world of Jubilee to receive from the light of Bina. But the rest of the slaves, the Canaanite slave, in whom there is no change of place, “You may use them as slaves forever,” for they do not go out to freedom on the Jubilee, since their Kelim are from the Man’ula and can receive only from the restricted Malchut. Hence, they do not go out free. The correction of Adam ha Rishon is not completed before the end of correction, when the Man’ula is corrected in its place and becomes as Bina, and there will no longer be a need for a change of place.
For unto Me Are the Children of Israel Servants
75) “For unto Me are the children of Israel servants.” It is a Mitzva to serve in all kinds of services in the Temple and outside the Temple and all those actions called “work,” meaning prayer, and to exert in the Mitzvot of the Torah. It is all called “work,” like a slave who exerts after his master with everything he needs.
76) It calls Israel “slaves,” as it is written, “For unto Me are the children of Israel servants; they are My servants.” Servants, because it is written, “That [I] brought them forth out of the land of Egypt,” to serve Him as a servant serves his master, who redeemed him from death and delivered him from all the harms in the world.
A slave corrects the lights of Hochma in the left, since because of the sin of Adam ha Rishon, the lights and Kelim of illumination of Hochma of holiness declined and fell into the Klipa of Egypt. This is the reason why Israel were forced to be slaves in the land of Egypt. Also, three discernments did these scrutinies of the left go through until they were completed in the giving of the Torah, in Neshama, Haya, and Yechida of the illumination of the left, meaning correction of the left.
At that time, they took out with them the sparks and the Kelim of the illumination of Hochma in the left, as it is written, “I am the Lord your God, who brought you out of the land of Egypt.” This is the continuation of the disclosure of the corrections of the left, ascribed to the work of the slave. And opposite that is the discernment of “son,” which extends from the middle line.
77) By two ways are Israel called “slaves” in relation to the Creator, as it is written, “They are My servants,” and they are called “sons,” as it is written, “You are the children of the Lord your God.” A man who knows the Creator in a general manner is called a “slave,” for he keeps his master’s commandments. He has no permission to search in the treasures and the secrets of His house. And those who know the Creator in a particular manner are called “His beloved sons,” and they are as sons that search in the secrets and the secrets of His home.
The slave extends only from illumination of the left of holiness, which is corrected to shine only from below upwards, in female light, VAK, without any doing. He knows the Creator in a general way, from below upwards, and has no permission to search in treasures and secrets of His House, since His illumination is in female light, which is prohibited from any action.
But a son clings to the middle line, to His Hassadim, to the male light, which is imparted from above downwards, where there is GAR and action, searching in His treasures. He knows the Creator in a particular manner, which is attached to the middle line, like a son who searches in the secrets, in all the secrets of His home, since he is the male light and GAR, which is imparted from above downwards, where both action and searching in the King’s secrets apply.
78) And even though he is called “a son,” a firstborn son to the Creator, as it is written, “My son, My firstborn, Israel,” He should not exclude himself from being a slave, serving his father in all the works that glorify his Father. Thus, every person should be a son to his father, to search in His secrets and to know the secrets of His home, to exert for them and to be as a slave to his father.
The Meaning of Slave and the Meaning of Son
79) There are two degrees above with which one should crown himself. They are the meaning of faith and they are one. The first is a slave and the second is a son.
The degree of slave above is called “The Lord of the whole earth,” Malchut, where illumination of Hochma on the left appears, meaning the female light. And the degree of son above, “My son, My firstborn, Israel,” is ZA, when he is a son to upper AVI, at which time he is called “Israel,” male light, and all is faith. One should crown himself with these degrees of son and slave above and be included in faith.
The man below should first receive the discernment of slave, which is illumination of Hochma from Malchut, called “The Lord of the whole earth.” Afterwards, when he receives Hassadim from ZA, which is the son of AVI, they are to them as male lights, GAR. However, if there is no degree of slave in him but only the degree of Hassadim, he considers them as VAK without a Rosh [head] and they are not at all the degree of son.
However, when he is completed in Hochma from Malchut, the Hassadim are considered GAR, since because of that, Malchut is considered an opening for ZA to enter. Also, he should be crowned in both, or else they are not GAR at all, since Hassadim de ZA without Hochma de Malchut are VAK, and Hochma de Malchut without Hassadim de ZA is VAK.
80) He should be at the degree of a slave, to exert in all kinds of work in prayer, which is called “work,” like that slave, which is Malchut, who never rests and always praises and plays for ZA. All the works and things that are done in all the worlds are all done and performed by Malchut. This is why she is called a “master,” since she is as a slave, toiling and extending livelihood and abundance to all the worlds. This is why she is called “The Lord of the whole earth.” And a man who is crowned with the discernment of slave in Malchut, being a slave and toiling in his master’s service, rises and is crowned at the degree of a slave. He, too, is called a “master,” since he blesses in all the toils of this world, which is Malchut, and sustains it. This is why he, too, is called a “master.”
81) Now it explains the degree of son. Happy is that son who was rewarded with exerting to know the secrets of his Father and all the secrets of His home, as an only son whose Father introduced him into all His secrets. This is the glory of the son who rules over all. One who exerts in Torah to know the Creator and His secrets is called “a son to the Creator.” Of all the hosts of heaven, there is none who can protest against him entering his Father at any time he needs to enter. Happy is he in all the worlds. For this reason, one who exerts to know his Father in a particular manner, in the Hochma in the right of ZA, he is called a “son.”
82) In the work that a man does for the Creator, there is work in which man should be included in both, to be a slave and a son, to be crowned in the Creator. What is it? It is the work of prayer, in which man should be a slave and a son, to be included in these two high degrees—in ZA and in Malchut—to work and to establish a prayer as a slave, to exert in the work of correcting the worlds, which is the degree of slave and Malchut, to attach his desire to the Hochma on the right, and to cling to His master in the high secrets, which is the degree of son and ZA.
83) When a son always clings to his father without any separation, there is no one who can protest against him. A servant does his master’s work and corrects the corrections of the worlds. One who has both, a son and a slave included as one, in conjunction, this person corrects all the faith, the Malchut into one whole with ZA without any separation and unites everything together. This is a man of whom the Creator declares in all the armies and camps of all the worlds and firmaments, “Notice so-and-so, who is the King’s trusted one, who has all his Master’s secrets in his possession.” Happy is he in this world and happy is he in the next world.
84) From that day forth, that man is known and is registered in all the worlds, for all the armies and camps should be with him, and the Creator no longer needs a thing from him, other than himself, since all the worlds stand on him. Then a voice awakens and declares of that man, “He is comely for the Only One, to be with the Only One,” the Creator, “and to engage One in One.”
85) The meaning of those two degrees, son and slave, is found in the words, “And He said unto me, ‘You are My servant, Israel, in whom I will be glorified.’” “And He said unto me, ‘You are My servant” is the degree of slave, left line, Malchut. “Israel” is the degree of son, right line, ZA. When they are included as one, it is written, “In whom I will be glorified.”