And Korah Took
1) “They are more desirable than gold, yes, than much fine gold, and sweeter than honey and the drippings of the honeycomb.” How sublime are the words of Torah, how precious they are. They are lovely above; they are lovely for all. It is so because they are the Holy Name, and anyone who exerts in Torah, exerts in the Holy Name and is delivered from any harm. He is delivered in this world and delivered in the next world. Anyone who engages in Torah grips to the tree of life. And because he is gripped to the tree of life, he is gripped to everything, as it is written, “She is a tree of life to those who take hold of her.”
2) Anyone who engages in Torah has freedom from everything, freedom from death. This is because freedom, Bina, is upon him and grips him. If Israel crowned themselves in the Torah, they would be saved from everything and they would not be in exile. It is written, “Harut [carved] on the tables”; do not pronounce it Harut, with a Kamatz [punctuation mark] under the Het, but rather Herut [freedom], with a Tzereh [punctuation mark] under the Het, since this freedom is found in the Torah. The Torah is the power of the right, as it is written, “At His right hand was a fiery law unto them,” and the left is included in the right. One who turns the right into left and the left into right, it is as though he destroys the world.
3) Aaron is right, Hesed. The Levites are left line, Gevura. Korah wished to substitute the right with the left. He wanted the priesthood, right, for the Levites, which are the left, and this is why he was punished. Moreover, there was slander in him, for he spoke about Moses and was punished with everything.
The left is always included in the right. This is the correction of the left. Korah wished to replace the correction above and below; he wished for the rule of the Levites, the left, so they would not be included in the priests, the right. This is why he was lost above and below.
4) Korah took a bad advice for himself. Anyone who chases what is not his, it escapes him. Moreover, he loses even what he has. Korah chased what was not his; he lost what was his and did not win the other one.
5) Korah went by way of dispute, which is removing and repelling above and below. And one who wishes to repel the correction of the world is lost from all the worlds. A dispute is removing and repelling of the peace. And one who disagrees with peace disagrees with His Holy Name, since His Holy Name is called Peace.
6) The world stands only on peace. When the Creator created the world, it could not exist until He came and established peace on them, the Sabbath, which is the peace of upper and lower. Then the world persisted. Hence, one who disagrees with peace will be lost from the world.
7) Zelophehad disagreed with the Sabbath; he was gathering woods. Woods are other trees, those of the seventy ministers. Those are secular matters, and there is no secular in the holy. It turns out that he disagreed with the peace of the world, the Sabbath, for he mingled secular with Sabbath.
8) “Those who love Your law have great peace.” The Torah [law] is peace, as it is written, “And all her ways are peace.” Korah came to blemish the peace above—the Torah, the middle line, which is called “Torah,” and makes peace between right and left—and below, of Moses. This is why he was punished by upper and lower, by fire and the mouth of the earth.
The Elect Men of the Assembly
9) “Elect” is written without a Yod [in Hebrew]. Malchut on earth is as the Malchut in the firmament. In other words, the Malchut below is like the Malchut above. All those high Sefirot that the Holy Name grips come from a place called “Holiness,” upper AVI, as it is written, “Holy convocations.” This is when there is an occasion in the world, on festivals and on appointed days. And as those high Sefirot are called “the Upper Temple,” to sanctify them, the bottom Holiness summons His armies to crown and elevate them—the three worlds BYA—which are her armies, which the Malchut crowns and elevates to Atzilut.
10) The Upper Holiness is upper AVI; the bottom Holiness is the wisdom of Solomon, Malchut, who also summoned all her armies to sanctify them with her sanctity. Those armies all stand ready to be crowned in the lower holiness while there is an appointed day in the world. As her armies stand above in Atzilut, summoned by Malchut, so the appointees of the people, the heads of Israel, follow her example below in this world. This is why they are called “The elect men of the assembly.” And because they are below, they are called, “Elect men of the assembly,” without a Yod. However, then they are in greater wholeness.
11) “Renowned men,” the men of Malchut, who is called “name,” and not men of HaVaYaH, ZA. This is why they are called “Renowned men,” since they came from the side of Gevura, from Malchut, which is called “lower Gevura.” This is said to give them high praise, but they took it for themselves, separating Malchut from ZA and clinging to the dispute with Moses, ZA.
12) “In the morning the Lord will show who are His, and who is holy, and will bring him near to Himself.” Why in the morning, and why holy and not pure? Meaning, “And who is holy, and will bring him near to Himself,” should have said, “And who is pure.” However, they—the congregation of Korah—come from the pure side, since the Levites are pure and not holy, and the priest is holy.
Moses said, “In the morning,” the time when the Sefira of the priest—Hesed—awakens in the world. If you are priests, here is morning, let them work the morning work, Hesed, and then “The Lord will show who are His, and who is holy.” “Who are His” are the Levites, and “Who is holy” is the priest. Then, “and will bring him near to Himself,” referring to the priest. And there is none who can detect it but the morning.
And this is what He told them, “If you see yourselves staying on the side of Din [judgment], the morning, meaning Hesed, will not tolerate you, since it is not the time of Din. And if you see yourselves remaining in Hesed, this is its time. Then you will stay with it and it will accept you.”
13) How is this tested? By offering the incense. The bridegroom must have the incense burning because of him on all the degrees, and he must connect in them, since the smell of incense rises and connects the degrees to one. The bridegroom is the priest, Hesed. For this reason, “And the man whom the Lord chooses, he shall be holy,” and not pure, since they are two degrees, holy and pure. The priest is holy; the Levite is pure. This is why it writes, “holy.”
O God, the God of the Spirits
14) Moses and Aaron delivered themselves to death, as it is written, “And they fell upon their faces, and said, ‘O God, the God of the spirits.’” It writes “spirits” without the Vav [in Hebrew] because of the tree of death, Malchut. In every place, falling on one’s face is to that side. This is why it is written, “O God, the God.” God, as in, “A God who has indignation every day,” meaning Malchut. “God of the spirits” means a place where the souls of the world are bundled, where all the souls rise and from which they come. It is the Malchut.
15) “Hear my words, you wise men, and give ear unto me, you that have knowledge.” Elihu said this verse. Come and see what is written, “Against his three friends was his wrath kindled, because they had found no answer.” They were saying things but Job was not comforted by them. This teaches us that one who comes to comfort one who is mourning should first establish things that will be suitable for comforting him. Job’s friends spoke the truth, but not to comfort him, since what is required are things for which the mourner will be grateful, and then he will accept the sentence and will thank the Holy King for it. What does it say? “Now Elihu had waited to speak unto Job” because afterwards he was grateful to the Creator and assumed the judgment from heaven.
16) “Therefore, listen to me, you men of heart: Far be it from God to do wickedness; and from the Almighty to do wrong.” “Therefore … men of heart,” who are complete with everything and can discern things. “Far be it from God to do wickedness.” And it is written, “A God who has indignation every day,” which is Malchut, called “God.” “And from the Almighty to do wrong.” One is close to the other since “Almighty,” Yesod, is close to “God,” Malchut. In God Almighty, God is Malchut and Almighty is Yesod. “For He pays a man according to his work.” If a person walks in this world and does deeds, and sins before his Master, that deed hangs on him and pays his dues, as it is written, “For He pays a man according to his work,” meaning that that deed that he did will pay him.
17) And if he pays attention to Him, since his wish is to repent before his Master, then “God, the God of the spirits” will collect his spirit and soul unto Him, to form it in the bundle of life, and will not leave his soul outside to be sentenced by another Din.
18) These are the hidden Dinim of the Creator. “He pays a man according to his work,” to be judged by his judgment, by those deeds that a man does in this world and elevates him to be sentenced according to his actions, and he is lost from the world. It is written after him, “Who gave Him a charge over the earth? Or who has disposed the whole world?” “Who gave Him a charge over the earth” is He who commanded his brother over him, who redeems him. “Or who has disposed the whole world” means his brother builds a house, meaning marries his wife and builds a lasting building, the correction of the world, and the settling of the world.
It is written after him, “And if he pays attention to Him,” since that man who commanded him to redeem him and to build a structure should aim the heart and desire to the dead, to establish a name for him. Thus, a man who comes to a brother’s wife because of the beauty and his own desire will not build a lasting building, for his heart and will are not aiming for the dead.
19) This is why it is written, “And if he pays attention to Him,” meaning to aim the heart’s desire to the dead, then he will gather his spirit and soul unto him, for he is drawn to him, to be built in this world. Afterwards, it writes, “All flesh shall perish together, and man shall return unto dust.” “All flesh shall perish together,” meaning that body will rot in the dust, and all the flesh. Afterwards, “And man shall return unto dust,” meaning there will be renewal of the structure as before and the dust will return for the structure of another body, as in the beginning. This is why the spirit and the soul are in the hands of the Creator and He has mercy on people so they will not be lost from this world and from the other world. This is why it is written, “O God, the God of the spirits of all flesh.”
Take the Fire-Pan
20) “And Moses said unto Aaron, ‘Take thy fire-pan.’” “The wrath of a king is as messengers of death; but a wise man will pacify it.” People should guard their iniquities and regard their actions. The world was sentenced several times, and each day the deeds are calculated and watched over from above, and they are written before Him. When a man’s actions are inappropriate before the King, anger rises and the Din [judgment] awakens, as it is written, “The wrath of a king is as messengers of death.” One should be watchful of one’s iniquities every day.
21) When litigants stand over the world and anger is in the air, if there is a righteous in the generation who is pointed out above, the Creator looks at him and the anger eases. This is similar to a king who was angry at his servants and demanded of the officer to execute judgment. Then the king’s beloved one came and rose before him. When the king saw him, his face brightened. The one that the king loves began to speak with him and the king was delighted. When the officer came, he saw the happy king’s face and went away without executing the judgment. Then that beloved one pleaded to the king in favor of his servants and the king atoned them. For this reason, “But a wise man will pacify it.”
22) Here, too, when Moses saw that there was anger in the air, promptly, “And Moses said unto Aaron,” since he was the best man, the queen’s friend, and the incense rose only in his hands, for he increased peace in the world and tied the ties of faith, meaning Malchut. Incense is joy above and below, the tie of faith, the departure of anger, as it is written, “Oil and incense rejoice the heart.” Then, “But a wise man will pacify it,” meaning he will cleanse and purify the anger, and mercy will awaken.
Do Not Cut Off the Tribe of the Families of the Kohathites
23) “Do not cut off the tribe of the families of the Kohathites from among the Levites,” for they are the stem and the root of the Levites. “But do this to them that they may live and not die,” meaning the priests must correct them, for even though they are close to holiness, they can be corrected only through a priest, who knows the sign of where he should reach and not further. And when the holy vessels are covered, there is another covering from above, and the Levites are forbidden to draw near and to see, for a whisper, a secret, does not apply to them but to the priests, whose words and deeds are in secret and in whispering. And the Levites raise their voices and sing.
24) This is why the priests are in whispering and in secret, and this is why wine is prohibited for them, since wine is for raising the voice, for singing, and for revealing secrets. This is also why the Levites were dedicated to raising the voice, since they cling to Din, and Din is revealed to make something known to all. But as for the priest, all his words are in secret and in whispering, and not openly, since he is right, Hesed. When the Dinim in the world are from the left side, the right will be bringing closer, by incense, in whispering, finer and more intrinsic than everything. It is Bina.
25) When the outer altar, Malchut, begins to evoke awakening of the Din, when there are no righteous to protect, the inner altar, Bina, awakens toward it and stands opposite it, and the Dinim [judgments] quiet down. This is why it stands one opposite the other and then the Din moves away.
26) This is the work of the sons of Kohath in the tent of meeting, the Holy of Holies. When the sons of Kohath take the Holy of Holies, the priest comes and covers everything before they come to take it. And they would never see what they were carrying, for everything was covered from them, as it is written, “When the camp sets forward, Aaron and his sons shall go in and take down the veil of the screen.” The majority of the cover of the holy vessels was in azure. And after everything was covered, the sons of Kohath, who were the carriers, would approach. But they would come near only those clothes that were outside, as it is written, “And when Aaron and his sons have finished covering the holy objects, as the camp is to set out, and after that, the sons of Kohath shall come to carry.”
27) This is why incense—which is internal and all that is secret—is given to the priest. Hence, “And Aaron took as Moses spoke, and ran into the midst of the assembly; and … he put on the incense,” since it is internal, the priest, who is internal, too. And then, “And made atonement for the people. And he stood between the dead and the living,” between the tree of life and the tree of death. Then the right was close to one another, meaning that the tree of life, which is right, drew near to the priest who is right, “And the plague was stopped.”
Happy is the priest, for the priest has power above and power below. He causes peace above and below, and the left serves the right at all times, as it is written, “That they may join you and serve you.” Also, the right is included in the left, meaning they are in the Temple.
Whatever Your Hand Finds To Do with Your Strength, That Do
28) “Enjoy life with the woman whom you love all the days of the life of your vanity.” Man should incorporate life from the tree of life, ZA, in this place, in Malchut, called “a woman.” One does not go without the other, meaning ZA without Malchut. Also, one should incorporate the quality of day in the night, the quality of ZA, which is called “day,” in Malchut, called “night.” And vice versa: the quality of night in the day. This is the meaning of “Enjoy life with the woman whom you love,” since this is your share in life, because there is life—illumination of Hochma—only on Malchut, since illumination of Hochma appears nowhere else. “And in your toil in which you have labored under the sun,” as it is written, “In all your ways know Him, and He will straighten your paths,” since “Know Him” comprise the letters of “Know” and Vav–Hey, which are ZA and Malchut.
29) All of King Solomon’s words are concealed within, in Hochma. But the writings seem as though the ban has been lifted, since afterwards it writes, “Whatever your hand finds to do with your strength, that do, for there is no deed or contemplation.” But did Solomon, who had more sublime wisdom than all the people in the world say this?
30) Indeed, all of Solomon’s words were said in wisdom. “Whatever your hand finds to do with your strength, that do” means that a person should contain the left in the right, and everything he does should be included only in the right. “Whatever your hand finds” is the left, which is called “hand.” “To do with your strength” is right, as it is written, “Your right hand, O Lord, glorious in power.” And when a man is watchful to make all his actions toward the right side and to include the left in the right, the Creator is inside him in this world and will gather him to Him in the next, other world.
31) One should not say, “When I come into that world, I will beg for mercy of the King, and will repent before Him.” Rather, it is written about that, “There is no deed or contemplation or knowledge or wisdom” once a person departs this world. If one wishes for the Holy King to shine for him in that world and give him a share in the next world, he should engage in including his deeds in the right in this world, and that all his actions will be for the Creator. Afterwards, when he departs this world, to be sentenced by harsh judgment, the judgment of hell, there is no counsel, device, or tactic to be delivered from the judgment.
32) “For there is no deed or contemplation or knowledge or wisdom in the netherworld,” since hell consists of sections upon sections. The lower section is the netherworld [Sheol]. A lower section than that is doom [Avadon]. They are adjacent. One who descends into the netherworld is judged, and he floats up from there, as it is written, “He brings down to Sheol, and raises up.” But one who descends to doom never rises from there.
33) One who has a good deed in him, or who is among the contemplating ones, before he lays down at night, while he is not yet asleep, should contemplate his actions during the day, repent them and ask for mercy for them. At that time, one should contemplate because at that time the tree of death is in the world and all the people taste the taste of death. Hence, at that time one should contemplate his actions and confess to them, since this is the time of death, and they are the ones called “litigants.”
34) Also, when one who exerts in the knowledge and the wisdom to know his Maker passes away, he is taken to see and to observe those wicked ones that are sentenced in hell and in the degree of the netherworld. They all yell from those degrees, but he does not remain there and will not be among them. It is written, “For there is no deed or contemplation or knowledge or wisdom in the netherworld.” “There is no deed” refers to those who have good deeds in them. “Contemplation” refers to those who contemplate, and “Knowledge” refers to those who exert to know. All those are not in the netherworld. They will only be high above, in a place where several lights and candles, and several delights are found, where the Creator comes to play with the rest of the righteous in the Garden of Eden. Happy are the righteous in this world and in the next world. It is written about them, “Surely the righteous shall give thanks unto Thy name; the upright shall dwell in Thy presence.”
35) When the Creator wished to create the world, a desire came before Him and He created it in the Torah. And in it, it was improved, as it is written, “When He established the heavens, I was there.” It is also written, “Then I was with Him, as a nursling.” Do not read it as Amon [nursling], but as Oman [a master craftsman] that the master craftsman of the world was with him.
36) When He came to create man, the Torah said, “Is it without cause that you are called ‘Patient and Graceful’? If there is no one to sin, to whom will You be patient?” At the time when man came out to the world, his face was shining from above and from below and all the people feared him. The world was not completed and was not sustained before that time when man came out in the perfection of everything, the day was sanctified, and a Holy throne for the king was established, meaning Malchut. Then the upper ones and lower ones were completed and there was joy in all the worlds.
37) At the time when he wishes to sanctify the day, spirits and demons come out to create a body for themselves. And the day was sanctified and they were not created. The world remained as though its crafting was flawed and deficient due to the existence of spirits and demons. When Israel were sanctified and were completed in their degree, and the Levites were on the left, that flaw of the world was complemented, for it was made on the left side because of the existence of the spirits and demons, since through the Levites, the left was included in the right, and thus was the left corrected.
38) This is why the Levites must be purified, and then everything is included in the right and the world is not blemished. This is also why it is written, “And that Levite, he…” He completed the left side, complemented the flaw of the world. Moreover, when that north side was missing in the world, when the Creator created the world, the Levites complemented that, as well. This is so because the Levites complemented everything in the ark, in that burden that they were carrying in the tabernacle. When the tabernacle would travel, the whole of that flaw was complemented by them.
39) “And that Levite, he did the service.” “He” indicates above, on the left, when he corrects the left, above. “He” indicates being included in the right. “He” is Atik, Keter, since his work and correction reaches all the way to Keter. “He” indicates the hidden. Had there not been Din in the world, meaning the correction of the Levites, people would not have known the high faith, people would not have engaged in Torah, and the commandments of the Torah would not have existed. And who does for the Holy King the complete work in the world? It is the Levites.
40) “And that Levite, he…” “He,” as it is written, “For the Lord He is God,” by which this unification was made. “He” complements the perfection, so all will be one, so all the degrees will unite into one. “He” indicates expansion of the left to receive the assembly of Israel, Malchut, as it is written, “His left hand is under my head,” to later unite the Zivug together, “And his right hand will embrace me.” Who evoked the love of “His left hand is under my head,” which is the love of lovers? It is he, the Levite.
It is written, “It is He who has made us, and not we ourselves; we are His people,” relating to the Creator. “He” means downwards, to correct the flaw in the world. “He” indicates upwards, to correct the left above. He is revealed to reveal the faith and the work in the world. He is concealed, which indicates Atik. He is God, which indicates the unification of “The Lord He is God.”
41) The Creator is destined to illuminate the moon as the light of the sun, and the light of the sun will be “Seven times more,” as it is written, “And the light of the moon shall be as the light of the sun.” It is also written, “Your sun shall no more go down, neither shall thy moon withdraw itself,” and it is written, “The sun shall be no more.”
42) “Every thing that opens the womb, of all flesh which they offer unto the Lord, both of man and beast, shall be yours … and the firstling of unclean beasts shall you redeem.” This Mitzva [commandment] is to redeem the firstborn of a beast, to redeem himself for the next world. And if he does not redeem his Nefesh, Ruach, and Neshama in the Torah before he goes to that world, he will reincarnate into this world as before, as it is written, “He returns to the days of his youth,” receiving Nefesh, and Ruach, and Neshama.
43) It is written, “Lo, all these things does God work, twice, thrice, with a man.” Because Israel’s redemption was without Torah—which is silver, meaning longing, coveting of the next world—they returned three more times to exile. But in the last exile, when their redemption is in the Torah, they will never return to exile. Our sages came and blessed him and said, “Loyal Shepherd, the Creator will redeem you and all of Israel will be redeemed through you, and you will be renewed with them, and they with you.”
44) The following Mitzva is to discuss home values and wisdom. A man’s house is his wife. If she is a woman of good and evil, and he wishes to exchange a bad wife for a good one, he should redeem her from that evil and pay her value. But a wife of the tree of life, Malchut, it is said of her, “Gold and glass cannot equal it; neither can it be exchanged for articles of fine gold”; she is priceless. It is written, “A virtuous woman is the crown of her husband,” and “A woman of valor who can find?” This is Divinity, and whoever does grace to her, his reward is immeasurable. Likewise, one who sins against her, his punishment is immeasurable.
45) She has several maidens that serve her, and each has her own value. And each needs redemption, to be redeemed from the grip of the Sitra Achra. But one who inherits Neshama or Ruach or Nefesh from Divinity does not need redemption. It is said about Divinity, “I am the Lord, that is My name; I will not give My glory to another.” This is because her redemption depends on the Creator, since Israel draw Him toward her with the tie of the Tefillin, with the sign of the Sabbath, with the sign of good days, with sign of the covenant and the Torah, and with several Mitzvot. It is so because her redemption depends on the Creator, as it is written, “But I acted for the sake of My name,” and for her, as well. Thus, people do several Mitzvot in order to receive reward, and several transgressions, too. Each Mitzva has its merit in that world, but the punishment for those who transgress in them is immeasurable.
Confiscating His Assets to a Priest
46) The following Mitzva is to discuss the one who confiscates his possessions to a priest, as it is written, “Every devoted thing in Israel shall be yours.” It is also written, “Every thing that opens the womb, of all flesh which they offer unto the Lord, both of man and beast.” When you replace the [Hebrew] letters of womb, it is Reish–Mem–Het, the number of man’s 248 organs. It is said about them, “In wrath remember compassion.” After a man is angered and devotes that beast to himself, another god, a serpent is on it, as it is said about him, “Cursed are you from among all cattle.” And he is to man’s left. This is why the Creator commanded giving her to the priest, who is mercy and blessing, to surrender the anger because that bitterness had awakened in that man, which is the sword of the angel of death. This is why the right awakened toward him with mercy and the anger of the left surrendered, as it is written, “In wrath remember compassion.”
47) One who is angry has the potion of death in the anger. It is written about him, “All who is angry, it is as though he is committing idolatry,” since the Sitra Achra burns man. And in that beast which he gives to the priest, the womb departs him. SAM is another God; it is confiscation. And his Nukva is a curse, included in all the curses in Mishneh Torah [Repetition of the Torah]. And the Creator blessed in the whole Torah, and all the blessings are from the right, where the priest is gripped. This is the reason why every thing devoted should be given to the priest, who burns it in the fire and consumes it from the world. And the fire of the left subsides in the right, in water, and in it, the wrath of the King subsides.
Two Out of a Hundred
48) The following Mitzva is to give a big donation, two out of a hundred. This donation of having to give two out of a hundred implies that if the one who wishes to taste from it is foreign, he will be put to death. This refers to a strange god, SAM. The Creator said, “That they take for Me a donation,” two out of a hundred, meaning to unite with Him twice daily. Two out of a hundred are in the forty-nine letters of the Shema [Hear O Israel] and “Blessed be the name of the glory of His kingship forever and ever” of the evening prayer, and the forty-nine letters of the Shema and “Blessed be the name of the glory of His kingship forever and ever” of the morning prayer.
Here it is two less than a complete one hundred, which are the upper Divinity, Bina, and the lower Divinity, Malchut, since both need to be united with the Creator, who is the Ammah [cubit, a measuring unit] of both, the measure of both. And with them, it is one hundred cubits. Ammah has the letters of Me’ah [Hebrew: 100], and when these letters are reversed they are Ha’em [the mother], implying Bina.
49) “Then it shall be that when you eat of the bread of the land, you shall raise a portion for a gift unto the Lord.” “Raise,” as in, “And lifts up its hands on high,” where “Lifts up its hands” means the ten fingers of its hands. And they are ten fingers whose ascent is as it is written, “Lift up your hands to the sanctuary,” to the ten Sefirot, Yod–He–Vav–He, which add up to MA.
And when the letters of the Aleph–Bet are reversed—Aleph–Tav Bet–Shin—then MA is 100. This is because the Mem of MA is replaced with a Yod by the combination of Yod–Mem of Aleph–Tav Bet–Shin, and the Hey of MA is replaced with Tzadik according to the combination of Hey–Tzadik of the Aleph–Tav Bet–Shin, and Tzadik plus Yod are 100 [in Gematria]. It is written, “And now, Israel, what does the Lord thy God ask of you.” Do not read it as MA [what], but as Me’ah , corresponding to the 100 blessings that a man must bless his Master daily. And this is what a person should taste every day for his Master. And this is why it is written, “That they take for Me a donation.”
50) How many donations are there? There is a donation from the Torah, since Terumah [donation] has the letters of Torah Mem. This is a donation, which is the Torah that is given in forty days. And if you say, “I ate from it during those forty days,” it is written “And Moses was on the mountain forty days and forty nights … he did not eat bread or drink water.” It was kept thus far, until the tabernacle, this donation to the Creator. And since the King did not eat, meaning there was no Zivug of ZA and Malchut, called “eating,” how is it that His servants eat? This is because afterwards, when the tabernacle was established, he said, “I have gathered my myrrh with my spice,” meaning there was a Zivug of ZA and Malchut. And after that, “Eat, O friends,” meaning that his servants will eat, that is, receive from the illumination of the Zivug.
Setting Apart a Tithing [Ten Percent]
51) The following Mitzva is to set apart a tithing for the Levite, which is Divinity. From the right side, Hesed, a big donation was given to the priest, which is Hesed. From the left side, Gevura, a donation of tithing is given to the Levite, which is Divinity from the left side.
52) HaVaYaH in the number SAG [sixty-three], Yod–Hey–Vav–Hey, is Ima, which is the left of Aba, being HaVaYaH in the number AB [seventy-two], since AB SAG are right and left. This is, “Three tenths for each bull,” the three Yods of the filling of SAG, which are called “three tenths.” And it says, “For each bull” because it is said about it, “The face of an ox on the left,” Gevura, left line. And a “Tenth for a lamb” is the Yod–He–Vav–He, which is ten letters, and this is the tenth, the ten letters in the number MA, which is Me’ah .
53) However, three tenths imply to the Hallah donation, which applies to a dough of forty-three eggs and a fifth of an egg. This is so because the Yod, Yod, Yod in HaVaYaH de SAG are three letters, which add up to thirty. Thus, they are thirty-three, and with the ten Sefirot in them, in the three Yods, they are forty-three, forty-three eggs. And all is ten, since the number forty-three extends from the letter Yod, the three letters Yod with the filling of HaVaYaH de SAG, which add up to thirty, and ten Sefirot. And there is a fifth of an egg in addition to the forty-three eggs from the side of Hey, since the Malchut has ten discernments in it, as well as a discernment of five.
So is the tithing, the commandment that Israel should set apart a tithing. It comes from the letter Yod in Malchut, a tenth of the tenth, since Malchut is one of ten Sefirot, and the nine Sefirot are included in her, hence it is ten. And she is one of five Sefirot with respect to the letter Hey. Any place where it says ten comes from the letter Yod, which is Divinity, one of ten Sefirot. And one of five is from the side of Tifferet, relating to the Tifferet being fifth from Keter, HB HGT. When you calculate from Malchut through Tifferet, you will find that Tifferet is the fifth from below upward: Malchut, Yesod, Hod, Netzah, and Tifferet. And Divinity is fifth to Tifferet, and all those four TNHY shine in her. This is why she is Hey; and because of this Hey there is the added fifth of an egg.
54) From the side of Malchut, she is two tenths for a ram. Two tenths are two Yods, and she consists of “Ten shekels apiece, after the shekel of the sanctuary.” Ten shekels apiece is Yod from the right, the full Hey from the left, in Gematria. “To the ram” is Vav, the shekel of the sanctuary, the middle line, which weighs [Shokel] and determines them. This is, “Ten shekels apiece,” and the pan is Malchut, which contains ten on the right and ten on the left. “After the shekel of the sanctuary” refers to the middle line, the Vav. “Two tenths for the ram” are Yod, Yod, from “Formed” [written with two Yods in Hebrew], and all is the shape of an Aleph , whose shape is Yod above and Yod below, implying right and left, and Vav in the middle, implying to the middle line.
The two Yods of “Formed” imply to the two Yods of the combination YAHDONHY [Yod–Aleph–Hey–Dalet–Vav–Nun–Hey–Yod]. In this combination, there is a Yod above, in the Rosh, a Yod below, in the Sof [end], and Vav [six] letters in the middle, like the shape of an Aleph, which contains a Yod above, a Yod below, and a Vav in its middle. The first Yod is for adding the upper Hochma, the last Yod is for adding the bottom Hochma, and the six letters in the middle extend from the upper Hochma to the lower Hochma.
55) Three tenths are three times Yod, Yod, Yod found in HaVaYaH with a filling of SAG. They are the subsequent Mitzva—to give thanks. The thanks is twenty tenths, which divide into ten tenths for the leaven and ten tenths for the Matza. Thirty Matzot [plural of Matza] are made of the ten of Matza, and ten Hallahs are made of the ten of leaven. This is the “Unleavened cakes of fine flour mixed with oil, or unleavened wafers spread with oil.”
Of the ten tenths—which are the ten letters of HaVaYaH with a filling of SAG, which are Yod–Hey–Vav–Hey—thirty Matzot are made, which are Yod, Yod, Yod in HaVaYaH de SAG, which is thirty in Gematria. This is three tenths, the name HaVaYaH with a filling of SAG, once to the right, Hesed, and once to the left, Gevura, and once in the middle, Rachamim [mercy] from each side, to the right and to the left, since the middle line includes right and left.
56) Sometimes the Yod, Malchut, is on the right, and it was written that there are no less than ten Malchuts in her. Sometimes the Yod, Malchut, is on the left, as it is written that there are no less than ten Shofars [horns] in her, since then she is called “a Shofar,” like Ima, which is on the left. And sometimes the Yod, Malchut, is in the middle, between right and left. At that time she is called “memory,” after ZA, who is the middle line, as it was written that there are no less than ten memories in her.
At the Command of the Lord They Will Camp
57) “At the command of the Lord they will camp, and at the command of the Lord they will set out; they kept the Lord’s charge.” There are three names HaVaYaH, corresponding to the three Yods, and each Yod has four faces, the four letters HaVaYaH [Yod–Hey–Vav–Hey]. Those are the twelve boundaries in which there is the entire perfection, which are the four letters HaVaYaH, HG TM, in each of which are three Yods, three lines, and they are twelve. Three animals correspond to the three Yods, three lines—lion, ox, eagle—and the four faces for each animal, for each line, correspond to the four faces of HaVaYaH, corresponding the four letters of HaVaYaH, HG TM, which are twelve boundaries. “At the command of the Lord they will camp,” and will set out, by the perfection of the twelve boundaries.
58) After the three times HaVaYaH—“At the command of the Lord they will camp,” “At the command of the Lord they will set out,” and “Kept the Lord’s charge”—it is written, “Kept.” This is Divinity, who receives from those three lines, which are the twelve boundaries. She is implied in the word, “Kept” because she keeps the Sabbaths and good days for those keepers. This is the reason why Divinity does not move from Israel through all the Sabbaths and good days, and even on secular Sabbaths. Rather, she closes and is closed in them, meaning she does not give to the lower ones. However, on Sabbaths and good days her abundance is increased abundantly.
GAR de Nukva are called “Sabbath.” Indeed, there is also GAR in Mochin de Achoraim of the Nukva, and they, too, are called Sabbath, but “secular Sabbath.” “Even on secular Sabbaths” means when that GAR de Achoraim is closed, frozen, and cannot impart to the lower ones, when she closes and is closed in them, that is, when she cannot bestow.
59) In each prayer, Malchut rises to HaVaYaH, ZA, until she reaches the Merkava [chariot/assembly] of the upper patriarchs, HGT, who have twelve faces opposite the twelve tribes, since each of the HGT consists of four faces HG TM, and they are twelve. And as the Malchut advocates the ones who pray and those of merit in each Mitzva in the Torah, so they “Will camp” on their merits and they “Will set out” to the merits. This is how the keeping comes down to them.
60) For those who perform worthy deeds for a prize, to receive reward, the Creator comes down in the Merkava of the servant Matatron and his four guards, Michael, Gabriel, Uriel, and Raphael. And for those who perform worthy deeds not in order to receive reward, He comes down in His own Merkava. And to the wicked, He comes down on them in their actions, in those demons and damagers and harm-doers, in their Merkava to avenge them.