Kabbalistic Zohar Book (26)

Kabbalistic Zohar Book (26)

VaEra [And I Appeared]

And I Appeared—In God Almighty [Shadai], and My Name Is HaVaYaH, I Am Not Known to Them

1) “Trust in the Lord forever and ever, for the Lord is God, an everlasting rock.” “Trust in the Lord” means that all the people in the world should strengthen themselves in the Creator and have confidence in Him.

2) Thus, what is “Forever and ever”? One’s strength should be in a place of persistence and connection of everything, and this is called Ad [and ever], which is ZA. This “And ever” is a place that unites to this side and to that side, which is the middle line, which unites the right and the left in each other, to persist and to connect, so the two lines will persist and their illuminations would be permanently connected.

3) This Ad [and ever] has the desire of everything, as it is written, “Unto the utmost bound of the everlasting hills.” Who are the everlasting hills? They are the two mothers, Bina and Malchut. Bina is called Yovel [Jubilee], and Malchut is called Shmita [periodic break in land-cultivation]. They are called “Everlasting hills,” as it is written, “From everlasting even to everlasting,” meaning Bina and Malchut, and both are called “everlasting” [or “world”].

4) Their desire is in this Ad, ZA, the middle line, the sustenance of all sides, right and left. Hence, the desire of the Yovel, Bina, is for the Ad, to crown it with GAR and to extend blessings unto it, which is abundance of Hassadim, and to pour sweet springs upon it, meaning Hochma that is mitigated in Hassadim. It is written about it, “Go forth, O daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother has crowned him.” King Solomon is the king that peace is his, meaning ZA, whose mother is Bina.

The desire of the Shmita, Malchut, for Ad, ZA, is to be blessed by him and to shine from him. Thus, certainly, this Ad is the “Bound of the everlasting hills,” which are Bina and Malchut, one to bestow and the other to receive.

5) For this reason, “Trust in the Lord forever and ever,” which is ZA, since from there and up, meaning Hochma and Bina, which are above ZA, it is a place that is covered and concealed, which none can attain. It is a place from which the worlds, which are ZON, emerge and form, as it is written, “For the Lord is God, an everlasting rock.” Koh is Hochma; HaVaYaH is Bina; and they are the ones who form and elicit the worlds, which are ZON. And this place is hidden and concealed, which is why it is written, “Trust in the Lord forever and ever,” to show that thus far, through ZA, called Ad [and ever], everyone is permitted to observe. Henceforth, in HB, no one is permitted to observe, since it is hidden from all people. And what is the place that is forbidden to observe? It is the Koh of HaVaYaH, HB, from which all the worlds were formed. There is no one who can perceive that place to attain something.

6) The text indicates the inability to attain above ZA, as it is written, “For ask now of the days past … from the end of heaven,” which is ZA, “To the end of heaven.” The writing explains that asking and attaining is only in the degree of heaven, ZA, from its end to its end, that thus far man has permission to observe; henceforth, meaning above ZA, none can perceive it.

This is so because each degree comprises GAR and ZAT, which is ZA, and there is attainment only in ZA of each degree, even in ZA de [of] GAR, called Daat. However, no one can attain in the GAR of each degree, even in the GAR of the degree of Assiya.

7) “Trust in the Lord forever and ever.” In all of man’s days, he needs to strengthen himself in the Creator. One who puts his trust and strength appropriately cannot be harmed by any person in the world, for anyone who places his strength in the Holy Name persists in the world.

8) This is so because the world persists in His Holy Name, as it is written, “For the Lord is God, an everlasting rock,” meaning formed worlds [in Hebrew, “everlasting rock” can also mean “form worlds”], since the worlds were created by two letters, this world and the next world. This world was created in Din [judgment] and stands, meaning persists on Din, as it is written, “In the beginning God created,” and this Name implies Din. This is so men will behave by Din [“law,” in this case] and will not stray from the way.

9) “And God spoke unto Moses.” The name, God, implies the sentence of the Din that it stands on. “Then Moses returned to the Lord and said, ‘O Lord [ADNI],’” with AlephDaletNunYod, which is the name of Malchut. See Moses’ strength: at the very beginning of his prophecy, his spirit did not rest in this place, which is Malchut. He said, “O Lord [ADNI], why have You brought harm to this people? Why did You send me? Ever since I came … to speak in Your name, he has done harm to this people, and You have not delivered Your people at all.” Who is the one who could say this? Only Moses, for he knew that another degree, higher than Malchut, was intended for him, since he was a Merkava [assembly/chariot] for ZA, the queen’s husband.

10) In the beginning, when he was given the house, Malchut, which is a Merkava for ZA, who is the queen’s husband, he was rewarded with the degree of Malchut being his home, as it is the home of ZA. This is why he commanded it as one commands in his home and says what he wishes without fear. Moses, too, was speaking to his house, which is Malchut, and he was not afraid.

11) “And God spoke” is the sentencing of Din, since the name God is Din, Malchut. “And He said unto him, ‘I am the Lord’” is another degree, ZA, Rachamim [mercy]. And here everything is tied, Din and Rachamim together, which is a great perfection. This is why it is written, “And He said unto him, ‘I am the Lord,’” which is the quality of Rachamim. Had it been written, “And God spoke unto Moses, ‘I am the Lord,’” it would mean that for him Din and Rachamim were tied together. But this is not what is written. Rather, first, “And God spoke unto Moses,” and then, “And He said unto him, ‘I am the Lord.’” This means that they are degree after degree, and are not Din and Rachamim that are tied together.

12) If Moses had not been the owner of the house, as it is written about him, “A Prayer unto Moses the man of God,” he would have been punished for what he said to ADNI, “Why have You brought harm to this people?” But since he was the owner of the house, he was not punished.

This is similar to a man who quarrels with his wife, who is a king’s daughter. He tells her indecent words and she gets upset. When she begins to speak, the king comes over there. The king takes over the matter and she becomes silent and ceases to speak. The king says to her husband, “Did you not know that I am a king, and that it is before me that you speak these words?” Moses is seemingly likewise, as it is written, “And Moses returned unto the Lord and said, ‘O Lord [ADNI], why have You brought harm?’” Promptly, “And God spoke unto Moses,” which is the quality of Din, since the king’s daughter became upset. The king immediately takes over the matter and says to him, “I am the Lord, did you not know that I am a king and that you speak these words before me?”

13) “And I appeared unto Abraham, unto Isaac, and unto Jacob, as Shadai [God Almighty].” Why did he change the name here from the names above—ADNI, HaVaYaH, and God—and here he says Shadai? It is like a king who had an unmarried daughter, and there was one whom he loved. When the king wished to speak to the loved one, he sent his daughter to speak with him, and the king would speak to him through his daughter. Then it was time for his daughter to be wedded, and on her marriage day, the king said, “Call her ‘Dear Queen.’” And he told her, “Thus far I spoke to whomever I spoke through you. Henceforth, I will tell your husband, and he will speak to whomever he should.” In time, her husband told her quarrelsome words in front of the king. Before she began to speak, the king took the matter over and told him, “Am I not the king to whom no one has spoken unless through my daughter? I gave you my daughter and spoke openly to you, which I have done with no other.”

14) “And I appeared unto Abraham, unto Isaac, and unto Jacob, as Shadai [God Almighty]” is the name of Malchut before she mates with ZA face-to-face. Its meaning is, “And I appeared unto the patriarchs as Shadai,” meaning Malchut, when she was in My house and she was unmarried, and I was not spoken to face-to-face as I did to you. And you, in the beginning of your words, said such words to My daughter before Me. However, it is written about that, ‘And I appeared unto Abraham, unto Isaac, and unto Jacob, as Shadai, and My name is HaVaYaH, I am not known to them,’ speaking to them at the degree in which I spoke to you.”

15) “A Psalm of David. The land is the Lord’s, and all it contains; the world and those who dwell in it.” “The land” is the holy land of Israel, which is destined to be watered by the Creator and to be blessed with Him first. And from it, the whole world will be watered. “The world and those who dwell in it” is the rest of the lands, which drink from it.

16) “For He has founded it upon the seas” are seven pillars, HGT NHYM de ZA, on which the land is supported. They are the seven seas, and the Sea of Galilee, Malchut, governs them. But do not say that it governs them, since the Malchut does not govern the seven Sefirot de [of] ZA. Rather, the Sea of Galilee is filled by them because the Malchut receives from them.

“And established it upon the rivers.” Who are the rivers? It is written, “The rivers have raised their voice; the rivers will raise their roaring.” They are the Yesod de ZA, called “river,” as it is written, “And a river went out of Eden to water the garden.”

17) This land, which is Malchut, is called “the land of Israel” when she is Panim be Panim [face-to-face] with ZA, who is called “Israel.” But why does Jacob, who is Israel, not govern her like Moses? After all, he, too, is a Merkava for ZA, called “Israel,” since it is written, “And I appeared unto Abraham, unto Isaac, and unto Jacob, as Shadai,” which is the name of the Nukva before she mates with ZA.

18) However, Jacob took the house below, in this world, and hence was denied the house above, Malchut. With the house below, the four women, he established the upper house, Malchut, in twelve tribes and seventy branches, which are her seventy names, the seventy souls that came to Egypt. Moses took the upper house, Malchut, and left the lower house, since he was separated from his wife. This is why it is written of Jacob, “As Shadai,” since only as Shadai did the Creator speak to him, and nothing more than that. “And My name is HaVaYaH, I am not known to them,” to speak with them on this degree of HaVaYaH, which is superior.

19) Jacob was the glory of the patriarchs, the perfection of everything. In all of them, it writes, “Unto Abraham, unto Isaac,” and one letter was added in him, as it is said, “And unto Jacob.” The Vav [and] was added in him to show that he was more complete than all of them. And yet, he was not rewarded with using her, the Malchut, like Moses.

20) “And I have also established My covenant,” since they were circumcised, and anyone who is circumcised inherits the earth. This is why it is written, “To give them the land of Canaan,” since only righteous inherit the land, and anyone who is circumcised is called “righteous,” as it is written, “Then all your people will be righteous; they will inherit the land forever.” Anyone who is circumcised and keeps the sign of the covenant is called “righteous.” Joseph was not called “righteous” all his days until he kept that covenant, the sign of the holy covenant. When he kept it in the deed with Potiphar’s wife, he was called “righteous,” “the righteous Joseph.”

Visible Colors and Invisible Colors

21) It is written, “And I appeared unto Abraham, unto Isaac, and unto Jacob.” What is, “And I appeared”? It should have said, “I will speak.”

22) There are visible colors and there are invisible colors. Both are sublime meanings of faith, which people do not know and do not observe. Man was not rewarded with the visible colors before the patriarchs came and attained them. It is written about that, “And I appeared,” meaning that they saw the visible colors.

HGT de ZA, which are his three lines, have three colors—white, red, and green. HGT are called “colors,” and the three lines extend from them to Malchut in illumination of Hochma, called “vision.” However, in their own place, HGT are covered and concealed from Hochma, and shine only in light of Hassadim. This is so because He desires Hesed, for because He extends from Bina, He loves Hassadim more than Hochma.

It turns out that only the three colors extend to Malchut and shine in illumination of Hochma, called “vision.” This is why they are called “visible colors,” those that contain Hochma. But the three colors in their own place in ZA are invisible colors; they have no Hochma, which is called “vision.”

As for the visible ones, man was not rewarded with them until HGT de ZA, called “patriarchs,” came and illuminated their three colors to the Malchut. And there, in Malchut, they became the visible colors where the three colors appear in illumination of Hochma. But while they are in ZA, they are blocked and unseen because the Hassadim in it are covered from Hochma.

23) The colors that appeared are those of Shadai [God Almighty], Malchut, which are the mirror of the upper colors in HGT de ZA. Those are the visible colors that have Hochma in them. And the colors above, in HGT de ZA, are blocked and are unseen, meaning there is no Hochma in them but only light of Hassadim. No one perceived them, to attain them there in ZA, apart from Moses.

It is written about that, “And My name is HaVaYaH, I am not known to them,” meaning I did not appear to them in the upper colors in HGT de ZA, called HaVaYaH. And should you say that the patriarchs did not know the name HaVaYaH, which is HGT de ZA, it is impossible, since the patriarchs are a Merkava for HGT de ZA. Thus, they knew from those colors that appeared in Malchut.

Their knowledge and attainment was not from the concealed HGT in ZA, but only after the visions of HGT extended to Malchut. And there in Malchut was their knowledge and attainment, since there they appear in illumination of Hochma. But in their own place, they are blocked from Hochma.

24) “And the wise shall shine as the radiance of the firmament.” The wise are those sages that have observed sublime things of their own, of whom people cannot speak aloud for their great height. They are the ones called “wise.” The firmament is Moses’ firmament, which stands in the middle, meaning ZA, which is the middle line, including the two lines, right and left, as well. His radiance is concealed and is not revealed in Hochma, which is called “radiance,” but his light is greater than his color, which includes all three colors, and stands and shines on the firmament that does not shine, meaning Malchut. The colors are seen in it because it shines in Hochma, called “vision,” and although those colors are seen in it, they do not shine as the radiance of those that are in concealed colors, the colors of ZA, called “the illuminating firmament.”

25) There are four lights. Three of them, HGT, are concealed, and one—Malchut—is revealed. And here they are: 1. The shining light, Hesed, right line. 2. The bright light, Gevura and left line, shines as the radiance of the sky in purity, hence its name, “shining.” This is so because the root of Hochma is from the left line, which receives from the left of Bina, and the illumination of Hochma is called “radiance.” 3. Crimson light, Tifferet and middle line, which takes all the lights, where the middle line includes the right and the left. 4. The light that does not shine, Malchut, gazing at those three lights and taking them.

Those lights are seen in it, such as the lantern, which is a bright metal plate that stands opposite the sun and the sun is seen in it. Similarly, the three lights of ZA appear in Malchut, called “sun.” In that respect, Malchut is called “lantern,” which receives from the sun and the sun is seen in it.

26) And those three lights are concealed in their place in ZA and stand on this fourth light that appeared, which is Malchut. Also, the three lights extend to the fourth light, where the three lights appear and shine in Hochma, and this is the eye.

There are three colors in the eye: white, red, and green. They appear in illumination of Hochma and are registered in it, in the fourth light in it, which is the black in the eye. And they all do not shine, since they stand in a light that does not shine because their core is the black in the eye, which is the Malchut, which is a mirror that does not shine.

And those three colors in the eye are as those three concealed colors of ZA that they stand on. They are regarded as the three lines of ZA, but they shine and appear in the place of Malchut. And those that appeared to the patriarchs, to know and to attain those three concealed ones in ZA, appear out of those that do not shine, meaning the three that are in Malchut. And those that shine and are concealed, which are the three in the place of ZA, appeared to Moses in his firmament. They stand and impart upon those three visible colors, the three that the patriarchs see.

27) And one who wishes to see the three concealed ones in ZA is told, “Close your eyes,” so as to not draw Hochma, called “eyes,” “And turn your eyeballs to the three places—Holam, Shuruk, Hirik—that extend the three lines, HGT. By that, those three colors of ZA that shine in Hassadim will appear, shining by the radiance from the left line. However, they are concealed and covered because no permission was given to see them unless with eyes shut, since they are the three upper concealed colors in ZA, which stand and bestow upon those three visible colors in Malchut, which do not shine.

28) Moses was rewarded with the illuminating mirror, which are the three lines of ZA, which stands and shines on a mirror that does not shine. The rest of the people in the world were rewarded with a mirror that does not shine, Malchut. The patriarchs were seeing those three hidden colors that stand over the three colors that appear in Malchut and shine for them, meaning the three lines of ZA, which are the three that appear in Malchut. However, they do not shine, and it turns out that the patriarchs, too, attained the HGT de ZA, but not from their place in ZA, as did Moses, but from the HGT that are received in Malchut and are seen there. This is why it is written, “And I appeared unto Abraham, unto Isaac, and unto Jacob, as Shadai [God Almighty],” in those three colors that are seen in Malchut, called God Almighty.

29) “And My name is HaVaYaH, I am not known to them.” Those are the upper colors that are concealed and shine, which are HGT de ZA, called HaVaYaH, with which Moses was rewarded with looking. And this is the meaning of the eye being once closed and once opened and revealed. If it is closed, it sees the shining mirror, which is HGT de ZA. If it is revealed, it sees the mirror that does not shine, which is Malchut.

This is why it is written, “And I appeared,” in the mirror that does not shine, in the revealed, where the three colors are seen in her and of which it says, “Seeing.” However, in the shining mirror, ZA, which is blocked and there is no vision in it, it specifies knowledge in it, as it is written, “And My name is HaVaYaH, I am not known to them.” It does not say, “I am not seen,” since there is seeing only in Malchut.

30) “And you shall say, ‘All hail! and peace be both unto you.’” “And you shall say, ‘All hail!’” So should be the wealth and honor of a living man, a righteous man. But did David not know that Nabal was wicked, that he told him, “All hail”? However, that day was a good day of the beginning of the year [Rosh Hashanah], and the Creator was sitting in judgment over the world. It was for the Creator that he said, “And you shall say, ‘All hail!’” to connect the “All,” Malchut, with “hail” [also “living” in Hebrew], meaning Yesod de ZA, upon which all of life depends. “And peace be both unto you.” “You” is to tie the knot of faith, Malchut, called “You,” in ZA, which is called Vav. This is why it writes “You” with a Vav.

31) This is why it is forbidden to greet a wicked. And if one is compelled to greet him, he should greet him as David blessed the Creator, when it seemed as though he was speaking for Nabal. And if you say that it was deceit, it is not so, since anyone who raises his words to the Creator and seems as though he speaks for man, it is not deceit. This is why the way of the righteous is that it seems as though they speak to a person, but they raise their words to the Creator, to keep, “I have set the Lord always before me.” And one who greets a righteous, it is tantamount to greeting the Creator.

Four Elements: Fire, Wind, Water, Dust

32) “And I appeared unto Abraham.” “Happy is the man for whom the Lord does not count iniquity.” How dense are people for not knowing and not observing why they are in the world. After all, when the Creator created the world, He made man in His image and established him with His corrections, to engage in Torah and to walk in His ways.

33) When Adam ha Rishon was created, he was established out of the dust of the Temple below, Malchut, which is called “dust,” but Malchut that is mitigated in Bina, called “the dust of the Temple below.” And the four directions of the world, HG TM, connected in that place, called “The Temple,” in Malchut that was mitigated in Bina.

And those four directions of the world conjoined in four sides, the foundations of the world—fire, wind, water, and dust—the internality of HG TM. The four directions of the world conjoined in the four foundations of the world and the Creator established out of them a single body in the upper correction, which is Bina, in which the Malchut was mitigated in Bina. It turns out that that body was made of two worlds from this bottom world, Malchut, and from the upper world, Bina. This is the meaning of the two points that were joined together.

34) The first four, which are the four directions of the world, are faith. This is the Nukva that was established in them, and they are the patriarchs of all the worlds. This is because all the worlds—Bina, ZA, and Malchut in Atzilut, and the three worlds BYA—were established by these HG TM, which are the three lines, and the Malchut that receives from them. Also, they are the upper, holy Merkava [assembly], the Bina, which is a Merkava for the Hochma.

And the four foundations—fire, wind, water, and dust—are the upper meaning of the four directions of the world; they are the internality in the HG TM. Of those four foundations—fire, wind, water, and dust—gold, silver, copper, and iron come out. The gold comes from the Zivug of ZA and Malchut that are dominated by the fire from the left line. Silver comes from the Zivug of ZA and Malchut dominated by the water from the right line. Copper comes from the domination of the middle line, and iron comes from Malchut when she is without Zivug with ZA. Beneath those four are other metals that are similar to them. From the metal of gold, green waste comes, and from the metal of silver—lead.

35) Fire, wind, water, and dust are the first and the roots of above and below. Lower and upper stand on them because they are the three points—Holam, Shuruk, Hirik—with the Malchut that receives them. Thus, the four foundations, fire, wind, water, and dust are the roots of everything.

And those four foundations, fire, wind, water, and dust are four for the four directions of the world because they are related as externality and internality. Hence, they stand in those four—north, south, east, and west. These are the four directions of the world and the four foundations—fire, wind, water, and dust—stand in them. Fire stands in the north, which is Shuruk, left, Gevura. Wind is to the east, Hirik, middle line, Tifferet. Water is to the south, Holam, right, Hesed. And dust is to the west, which is Malchut that receives fire, wind, and water within her.

And those four foundations—fire, wind, water, and dust—are tied to the four directions—north, south, east, and west—and they are all one, although they clothe each other by way of externality and internality. And those—fire, wind, water, and dust—create four metals—gold, silver, copper, and iron—by a Zivug with the Malchut. Together they are twelve discernments, and they are all one, three lines and the Malchut that receives them. And they are three times four because the first eight are internality and externality, and the four metals are offspring born from them.

36) Fire is on the left line, north, Gevura, since there is forceful heat and dryness in fire. Its opposite is the north—cold and moist. They merge in one another and they are one. The water is on the right line, south, Hesed, warm and dry. And the Creator made their tempers opposite from each other to merge them together.

37) The north, which is cold and damp, is where fire is placed, which is hot and dry. Also, He exchanged them in the south: water, which is cold and moist, was placed in the south, which is warm and dry. And now he explains the meaning of the merging that He had merged them together. The Creator merged them as one because water comes out of the south and comes into the north, and water extends from the north. Fire, too, comes out of the north and arrives at the force of the south, and the force of the heat comes to the world from the south. Thus, the north educes the water, which belongs to the south, and the south emits the heat, which belongs to the north, since the Creator wishes for them to lend from each other, and each lends of his own to his friend as it should be.

Similarly, wind and east, which are warm and moist, have two opposites in them, since the warmth extends from the fire in the north, and the moisture extends from the water in the south, so they would each lend to one’s friend and they would be mingled in each other and join together.

38) Now he explains the oppositeness in wind and east. The fire is from the south and the water is from the north. They are in dispute—the fire wishes to burn the water, and the water to quench the fire. The wind comes between them and grips both sides together, meaning sustains both, as it is written, “And the spirit of God hovered over the face of the waters,” since fire stands above, in the south, the water is in the north, and the wind comes between them and grips both sides, revoking the dispute. The water, wind, and fire stand on the dust, and by those three that stand in her she receives from all of them.

39) The wind stands on the east. The east is warm and moist, and the wind is warm and moist, as well. This is why it grips to both sides—since the fire is hot and dry and the water is cool and moist. It turns out that the warm side of the wind, which is warm and moist, grips to the fire and its cold side grips to the water. Hence, it makes peace between them and cancels the dispute between fire and water.

40) Dust is cold and dry, which is why it receives everyone atop it—fire, water, and wind. And they all do their work in it and it receives from all of them to produce food for the world through them. This is so because dust clings to the west, which is cold and dry. The cold in the dust clings to the north, which is cold and moist, since cold grips cold; hence, the north grips to the west on that side. The south is warm and dry, and the dry in it grips to the dry in the west, on the other side of the west. Thus, the west grips both sides.

41) Also, the south grips to the east because the warmth in the south grips to the warmth in the east. And the east grips also to the north because its moisture grips to the moisture in the north. It turns out that south and east are tied to each other through the warmth in both; the east and north—through the moisture in them; north and west—through the cold in both; west and south through the dry in both; and all are included in one another, hanging down in one another.

Thus, three kinds of names of these four discernments HG TM are presented here, and they are the three lines that extend from the three points—Holam, Shuruk, Hirik—and the Malchut that receives them. The first is south, north, east, and west; the second is fire, water, wind, and dust; and the third is hot and dry, cold and moist, warm and moist, cool and dry. We must understand their meaning and the differences between them.

The south is considered Hesed, water, and the north is considered Gevura, fire. The east is Tifferet, Ruach, and the west is dust, Malchut. Fire is Gevura and Dinim; water is Hesed, Ruach that is merged of Hesed and Din; and dust is Malchut. He adds that there are two discernments in each of the fire, wind, water, and dust: 1. Torah in its quality of Din, and 2. Torah in its manner of bestowal.

Also, it is known that there are two discernments in Dinim: 1. Dinim de Nukva, which come from the Masach in Malchut and are called “heat”; 2. Dinim de Dechura, which come from extension of illumination of Hochma from the left from above downwards. Those freeze the lights and do not extend below. They are called “cold,” as it is written, “Out of whose womb came the ice?”

There are also two discernments in the manner of bestowal: 1. From below upwards, regarded as abundance of VAK without GAR. This is called “dry,” not being drawn below. 2. From above downwards, considered abundance of GAR, which is called “moist,” meaning liquids that extend from above downwards.

This is so because the fire, which has the force of the heat, is Dinim de Nukva that come because of the Masach. Its dryness is firm since the abundance in it, which goes from below upwards and does not pour down, is seemingly dry in relation to below. Water is cool and moist, since the Dinim in them are only Dinim de Dechura, called “ice” and “freeze.” But when they are corrected, they shine from above downwards like liquids. This is called “moist.” The wind is warm and moist because it contains Dinim de Nukva, called “heat,” and yet, its abundance is considered GAR and pours from above downwards, which is called “moist,” meaning liquid. The dust is cold and dry since it contains Dinim de Dechura, called “cold.” It shines only from below upwards and does not pour down at all, hence it is called “dry,” which is illumination of VAK. Thus, he explains two discernments: the Din and the abundance in the four discernments—fire, water, wind, and dust.

Who caused the division of the Dinim and the abundance in these measures among the four discernments? The four discernments—south, north, east, and west—or their internality—fire, water, wind, and dust—extend from the three points—Holam, Shuruk, Hirik, and the Malchut that receives them. Also, four discernments come out in Bina, from which the whole of the Mochin de ZON de Atzilut and BYA come. First, Malchut should be mitigated in Bina. Malchut is raised to the place of Bina and then the VAK, Katnut [infancy] come out there. This is so because then the degree is split into two halves: Keter and Hochma remain in the degree, and the Malchut that rose beneath them ends the degree, and Bina and ZON of the degree fall outside the degree to the degree below it.

This is the Holam, Kelim de Panim [anterior Kelim], right side, which contains two KelimKeter and Hochma—and two lights—Ruach Nefesh—and lacks GAR because of the absence of the three KelimBina and ZON—that fell from the degree. At that time, it is considered fire, which is hot, meaning Dinim de Nukva that extend from the Masach de Malchut that split the degree. It is also considered dry, meaning the lights extend in it from below upwards, where with respect to below it is considered dry. And it has been explained why the fire, which extends from the Holam, is hot, dry, and south.

Now we will explain the point of Shuruk. MAN draws illumination of AB SAG de AK, which are governed by Malchut de Tzimtzum Aleph [first restriction], which stands in her place after the Sium [end] of ZA. This illumination brings down the ending Malchut that rose to the place of Bina, too, and brings her back to Malchut. Then those Bina and ZON that fell from the degree because of her ascent return to the degree as before. And since the five Kelim KHB ZON are now present in the degree, the five lights NRNHY clothe in them and the degree returns to the state of GAR.

However, the point of Holam remains as it was prior to Malchut’s descent to her place. It does not change due to the extension of GAR, and the whole of this new extension is received by Bina and ZON that returned to the degree after their fall. However, they become two lines within the degree: The point of Holam, containing Keter and Hochma, becomes the right line, and the point of Shuruk, containing Bina and ZON that returned to being GAR through Malchut’s descent to her place become the left line.

Also, there are two extensions at the point of Shuruk—one that serves to enhance the Hassadim that it receives from the Hochma, and then there is great peace between them, and two that extends light of Hochma from above downwards, and then there is dispute between them. This is so because the point of Shuruk wishes to annul the point of Holam, and vice versa, the point of Holam wishes to annul the point of Shuruk, and then the lights in the Shuruk freeze.

And those two extensions at the point of Shuruk are in the degrees of Abraham—approaching Egypt and descending to Egypt.

North, the point of Shuruk, is water, whose nature is cool and moist. This is said about the extension of the first kind. At that time it is moist, meaning extending from above downwards like liquids. And then it is cold, the root of the Dinim de Dechura, where if it were to continue the extension of the second kind, the coolness would intensify and the water would freeze. However, as long as it is in the first kind of extension, they do not freeze but flow. They are only cold, which is the root of the freeze, and this explains why the water that extends from the point of Shuruk is cool and moist.

So why does The Zohar differ here from other places, saying that south is fire and north is water? It is because the south extends from the Holam, fire, meaning hot and dry, while the north extends from the Shuruk, water, cool and moist. And what is written, that south is Hesed and water, and north is Din and fire will be explained below.

Once the Shuruk completes the first kind of extension, it draws the second kind of extension, which brings it into a dispute with the Holam, at which time the lights in it freeze and block. And then ZA rises for MAN to Bina, which has a Masach of Behina Aleph, called Masach de Hirik. This Masach diminishes the point of Shuruk from GAR to VAK, by which the point of Shuruk surrenders under the point of Holam, and peace is made between them, sustaining the illumination of both of them. However, the right, which is south, will shine from above downwards, and the left, which is north, will shine only from below upwards.

It turns out that the Mochin have swapped, since the water that were cold and moist in the north have now come to the south, where they are imparted upon from above downwards. And the fire that was in the south has come to the north because of the Masach de Hirik that diminished it from GAR to VAK, and contains Dinim de Masach, and the Mochin in it do not pour from above downwards. Hence, it is hot because of the Dinim de Nukva in the Masach de Hirik, and it is dry for it no longer bestows from above downwards, but only from below upwards. Thus, because of the decision in the middle line, the Mochin have been replaced—the fire, which was in the south, came to the north, and the water, which was in the north, came to the south.

This swap is only in the interior, in Mochin, which are called “fire” and “water.” But the exterior, which are the Kelim, called “north south,” do not change at all and remain as they were in the place where they came out, prior to the decision in the middle line. The south was and remained hot and dry, and the north was and remained cool and moist. And because of that, oppositeness was created between the Mochin and the Kelim: the Kli of the right, south, is always hot and dry, while the Mochin in it—after the decision in the middle line—are cold and moist. And the Kli of the left, north, is always cool and moist, but the Mochin in it—after the decision in the right line—are hot and dry.

After the decision in the middle line, when the Mochin have already been swapped, fire is on the left, to the north. This is so because after the decision in the middle line, the force of the heat is in the fire, meaning Dinim de Nukva, which are called “heat.” And its dryness is firm, meaning bestows nothing below but only from below upwards. Its opposite is the north, since the Kli called “north” does not change at all because of the decision in the middle line and remains as cool and as moist as before. Thus, it is opposite from the Mochin that are clothed in it because the Mochin were changed by the decision of the middle line, when the water came in the south and the fire in the north, which is warm and dry.

But the north, which is the Kli, still remains in the form of water, which is cool and moist, as prior to the decision. Thus, the north is opposite from the Mochin that are clothed in it, which are the fire. Water is to the right, and this is to the south, since the Kli is hot and dry and the Mochin, which are water, are cool and moist. Also, they are opposite to one another: The north is cool and moist while fire, which is hot and dry, is clothed in it. It is similar in the south: The south is hot and dry because the Kli does not change, and water, which is cool and moist, clothed in it, for they came from the north to the south.

Because of their oppositeness, the Mochin are completed only through the Kli, which they had had prior to the decision in the middle line. And the water from the south returns to the north because the Kli, meaning the south, cannot complement the GAR in the Mochin of the water and they return back to their Kli—the north. And water extends from the north because it is in the north that it receives its completeness.

It is likewise in the Mochin of the fire in the Kli of the north. The fire comes out of the north and comes into the force of the south to be complemented there. This is because the Dinim de Nukva are not revealed in the Kli of the south, since the Masach there is below the Kelim of Keter and Hochma, the Kelim of the right and the south, and the Aviut [thickness] of the Masach cannot blemish anything above its place. Thus, the force of the heat goes out to the world from the south, for because they come from the south, there is no flaw in them because the Creator, which is the middle line, borrows one from the other. This means that He borrows from the completeness of the south and gives to the north, and borrows from the completeness of the north and gives to the south.

Indeed, in wind and east, and dust and west, there is no oppositeness in them between the light and the Kli because they both come after the determining of the middle line. Hence, the inversion of Mochin does not apply in them, and there is no reason that there will be a difference between the light and the Kli. Hence, both wind and east are warm and moist, since being a middle line, it carries the Masach de Hirik in which there are Dinim de Nukva, which are called “hot.” Also, there is illumination of GAR in it, imparted from above downwards, and they are called “moist” because it complements the GAR in the right and the left of Bina, where three come out of one and one is rewarded with three.

Dust and west are both cool and dry. This is because Malchut, called “dust” and “west,” is built of the left line of Bina, with respect to the Kli in it, called “north,” “cold.” And because she is a female and has Dinim de Nukva, she must receive mitigation from the Kli in the right of Bina, called “south,” “dry.” And here in the dust and west, there is no difference between Mochin and Kli because both receive from the south and the north, which are Kelim.

This is so because Malchut is only a Kli and her light is not her own but from ZA. However, in wind and east there is a difference between Mochin and Kli, since the Mochin in it, called “wind,” receives from the right and from the left, which are called “fire” and “water,” which are Mochin. And the Kli in it is called “east,” receiving from the right and left of the Kelim that are called “north” and “south,” which are Kelim.

42) Similarly, the north makes the gold because the gold is made by the force of the fire, as it is written, “Out of the north comes gold,” since the fire grips the dust and becomes gold. It is written about that, “And it has dust of gold,” and this is the two golden Cherubim.

Fire is Dinim de Katnut de Bina. When this fire connects with the dust, the Masach comes down from Bina and back to its place, and the Hochma appears in the dust, in Malchut. This is the gold. It is written, “Out of the north comes gold” because this is where the fire is clothed. And this is the two golden Cherubim in which the Mochin de Hochma, called “gold,” extend. However, there is no gold without dust, since Hochma appears only in Malchut, as it is written, “And it has dust of gold.”

43) Water grips to dust. The cool of the dust in the moisture of the water makes the silver, which is the light of Hassadim in the south, poured from above downwards. When it connects with the cold and dry in the dust, the dryness in the dust is cancelled and becomes moist, meaning liquids from above downwards. This degree of the dust is called “silver.”

Now the dust grips to both sides, the gold and the sliver, and is placed between them. The wind grips to the water and to the fire because it is the middle line, and educes both as one. It is called, “like burnished bronze.” And when dust is in and of itself, in its coolness and dryness, iron comes out of it. The sign is that the iron is blunt. And the dust, Malchut, is called “the weaker hand,” since the Malchut is the hand Tefillin.

44) This dust grips to all of them—the fire, the wind, and the water—and they create in it what is similar to them. The fire brings gold out of it, which is similar to it. The water brings silver out of it, which is similar to it, and without dust there is no gold or silver or copper, since each lends to his friend of his own, to connect with one another.

And the dust grips to all of them because both sides, fire and water, cling to it: the cold in it grips to the water and the dry in it grips to the fire. And the wind, ZA, comes closer to it because it contains fire and water, and does its thing in it. This is so because the wind, too, contains fire and water, where the warmth in it is from fire and the moist in it is from water.

45) It turns out that when dust connects to them, to fire, water, and wind—which bring out of it gold, silver, and copper—the dust creates and begets other metals, like the gold, silver, and copper. Like the gold, the dust begets the waste of gold, as green as the actual gold. Like the silver, it begets lead, and like the copper, it begets tin. And like the iron, it begets iron in iron together, which means that there are two kinds of iron.

46) Fire, wind, water, and dust are gripped to each other, tied to one another and there is no separation between them. Hence, gold, silver, and copper that come out of them have no separation between them. But when dust later begets the waste of gold, the lead, the tin, and the iron, they do not connect with each other like the gold, silver, and copper that came out of the fire, water, and wind that are connected to the dust. Rather, it is written, “And from there it parted and became four heads,” and in those there is separation.

47) When the dust begot by the force of the three upper ones, it educed four rivers where there are precious gems. And they are in one place, in the river Pishon, which came out by the force of the fire in the dust. And those four gems are twelve, and they are to the four directions of the world, three to each side because when they are included in one another, there are only three to each side in them, from fire, water, wind, and dust, and not four to each side, since the dust does not shine in itself but only receives.

Also, they correspond to the twelve tribes, as it is written, “And the stones shall be according to the names of the children of Israel,” twelve after their names, while they are twelve oxen standing under the sea that Solomon made.

48) Even though all four discernments are connected to one another and they are the sustenance of the world, the sustenance of the world is still primarily the Ruach because everything exists for it. Also, the Nefesh exists in Ruach because if the Ruach is absent from it for even a moment, the Nefesh will not persist, as it is written, “Also, that the soul be without knowledge is not good,” and Daat is the middle line, called Ruach.

49) These twelve stones are twelve oxen under the sea that Solomon made. This is so because the Nukva is called “sea” and stands on the twelve oxen, which are four oxen that each comprises three in the world of Beria. They are called “oxen” because they are dominated by the left, the face of an ox. This is why the twelve presidents took them, as it is written, “All the oxen for the burnt-offering twelve bulls.”

50) When the Creator created man, meaning his body, he was created out of the dust of the Temple below, Malchut. The soul was placed within him out of the dust of the Temple above, Bina. As he was created from the dust below, the three foundations of the world were joined in him—fire, wind, and water below. Similarly, when he was created from the dust above, the three foundations of the world were connected to that dust, fire, wind, and water above, and man was completed with a body and a soul.

51) Moses was more complete than the patriarchs because the Creator spoke to him from a higher degree than all of them, meaning the degrees of the patriarchs. Moses was inside the King’s house, ZA, the Daat, which is the interior of ZA.

I Will Bring, I Will Deliver, I Will Redeem, I Will Take

52) First, it is written, “And I will bring you out from under the burdens of the Egyptians,” and then, “And I will deliver you from their bondage.” And afterwards, “And I will redeem you.” Should He not have said first, “And I will redeem you,” and then, “And I will bring you”? Indeed, He first said the most important, since the Creator wished to first tell them the most beautiful—the exodus from Egypt.

53) The most beautiful of all is, “And I will take you to Me for a people, and I will be to you a God.” But He told them this afterwards. At the time, there was nothing more beautiful for them than exiting because they thought that they would never come out of their slavery, since they saw that all the prisoners among them were tied by magic ties that they could never exit. This is why they were first told what they favored most.

54) And if, although they came out of Egypt, they could follow them and do them harm, it is written about that, “And I will deliver you from their bondage.” And if they could exit and be delivered but not be redeemed, it is written about that, “And I will redeem you with an outstretched arm.” And if He does not accept them as a nation, it is written about that, “And I will take.” And if you say that when He accepts them as a nation, He will not bring them to the land, it is written about that, “And I will bring you in unto the land.”

General and Individual

55) “I am the Lord your God.” This Mitzva [commandment] is the first of all the Mitzvot [plural of Mitzva], since the first beginning of all the Mitzvot is to know the Creator in general—to know that there is an upper Ruler who is the Master of the world and created all the souls, heaven and earth and all their hosts. And this is a rule. The end of everything is in the individual—to know Him individually.

56) General and individual are Rosh [head/beginning] and Sof [end], male and female, ZON, as one. ZA is called “general,” and Nukva is called “individual.” It turns out that a man who engages in Torah and Mitzvot in this world engages in general and individual, which are the Rosh and the Sof of the Mitzvot. Thus, a man in this world is general and individual and should be complemented in both. And the correction of this world is general and individual, where the general, ZA, will be united with the individual, the Nukva.

For this reason, the beginning of everything is to know that there is a governor and a judge in the world, who is the Lord of all the worlds and created man out of dust and breathed the breath of life in his nostrils, which is He in general.

57) When Israel came out of Egypt, they did not know the Creator. When Moses came to them, he taught them this first Mitzva, as it is written, “And you shall know that I am the Lord your God, who brings you out.” Had it not been for this Mitzva, Israel would not have been loyal to the Creator even after all those miracles and mighty deeds that the Creator had done for them in Egypt.

Once they knew this Mitzva in general, miracles and mighty deeds were done for them because there was already certainty that through them they would believe in the Lord, as it is written, “And they believed in the Lord and in his servant, Moses.”

58) At the end of the forty years, when they have already exerted in all the Mitzvot in the Torah that Moses told them, both those that apply to the land and those that apply abroad, he taught them the individual, as it is written, “Know this day and take it to your heart,” precisely today, which they had no permission to know before, “Because the Lord He is the God.” This is knowing individually. There are several secrets and hidden things in the word, “part.” Also, the words, “The Lord, He is the God,” with the words, “And you shall know that I am the Lord your God” are all one thing, except one is general and the other is individual.

ZA is called “general,” and Malchut is called “individual.” The Mochin that are received from ZA are light of Hassadim, and what is received from Malchut is light of Hochma. First, Mochin should be extended from all the degrees of ZA, which is general. In the end, they extend the Hochma from the Nukva, which is individual. However, individual does not mean only from Malchut, while general means only from ZA, and individual means from ZA and Malchut together, general and individual together.

When Moses came to them, he taught them this first Mitzva, as it is written, “And you shall know that I am the Lord your God.” This means that he extended Mochin de ZA to Israel in the form of Daat, on which it is said, “And you shall know that I am the Lord your God,” which is in general, future tense. This is so because these Mochin are extended daily, in each and every prayer and in each Mitzva, until they are completed.

Then Moses taught them the individual way, “Know this day and take it to your heart that the Lord, He is God,” in present tense. “This day” means you have reached your perfection, and not before. Without this Mitzva—which is the Mochin from the Daat de ZA that he extended for Israel in the beginning, as it is written, “And you shall know that I am the Lord your God”—Israel would not be faithful to the Creator even after all those miracles and mighty deeds. They would say that it is magic. However, by obtaining these Mochin from Daat de ZA, they recognized that the miracles were coming from the Creator, and through them they achieved complete faith, as it is written, “And they believed in the Lord and in His servant, Moses.”

It is all one thing, but this is the general way and that is the individual way. Here it is said, “Know this day that the Lord, He is God,” and there it says, “And know that I am the Lord your God,” since there is no difference between them. It is only that there the knowing comes from the general, ZA, and here the knowing comes from the individual, Malchut. There is the beginning, and here is the end and the perfection.

59) It is written, “The fear of the Lord is the beginning of knowledge.” Malchut, which is individual, is called “the fear of the Lord.” And yet, it says “Beginning” about her. Does that mean that the individual is the beginning, and not the general? Here it speaks of the individual itself, meaning the beginning of the individual, who should begin with knowing who is the fear of the Lord. However, the beginning of everything is the general and not the individual.

And even though a person should fear Him before he knows and attains the fear of the Lord, why does it say, “The fear of the Lord is the beginning of knowledge,” meaning that we first have to know Him? It is because here it writes, “Beginning of knowledge,” which means that first, we must know Him. Here it says, “Beginning of knowledge,” which means that first we should fear Him, and through fear we arrive at the beginning of knowledge and of knowing Him because the fear of the Lord is the beginning of knowing Him individually.

60) This is why the first Mitzva is to know the Creator generally and individually, in Rosh and Sof, as it is written about Egypt, “And you shall know the Lord your God,” in future tense. And it ends at the conclusion of the forty years with the individual. This is the meaning of, “I am the first, and I am the last.” “I am the first,” in general, and “I am the last,” in particular. All is said in one whole and in one meaning.

And once he knows this in general, he will complete all his organs, the 248 positive Mitzvot [commandments that should be done], which are the 248 organs of man’s soul, where each positive Mitzva corrects the corresponding organ in man’s soul. After he is complemented in that in a general way, then he will know individually, meaning he will extend illumination of Hochma from the Malchut because this—the individual—is a cure for everyone. And he will know how all the days of the year, all the Sefirot of Malchut, called “year,” join to render healing to all the organs, which are the Mitzvot, and complement them.

61) How do all the days of the year render healing to all the organs? After all, Malchut, the year, has nothing of herself? On the contrary, the organs, which are the general, are the 248 pipes of abundance of ZA, and they impart everything to Malchut. This is certainly so above, in ZA, and below, in man. The year and its days, which are its Sefirot, give healing to all the organs above, in ZA, and below, in man, since the organs impart abundance of blessings for the days of the year, which are the Sefirot of Malchut, the individual.

In each positive Mitzva that a person keeps, he extends abundance of blessings from an organ, a pipe of ZA, unto one of the days of the year, which is the individual. And then healing and life hang upon us from above until the organs are filled with all the perfection, imparting them upon the individual, which is the year. At that time, the Mochin of the individual appear.

Who caused the organs to be filled with all the perfection? The days of the year, since the organs came to complement it. If the year did not need correction, the organs—which are ZA’s pipes of bounty—would not be filled with abundance. This is why it is regarded as though the days of the year gave healing and life to the organs.

62) And so it is below. When a person complements himself in these 248 positive Mitzvot in the Torah, there is not a day that does not come to be blessed by man. And when they are blessed by him, then life and healing hang over him from above, meaning they do not extend to Malchut before a person completes all 248 positive Mitzvot to the fullest. And until then, they hang over him from above.

Who caused the pipes above to be filled with healing and life? It is the days of the year. This is why it is regarded as though the days of the year gave them healing and life. As the days of the year are blessed from above, from man, which is ZA, they are blessed below, from the lower man, through the Mitzvot that he observes.

63) Happy are Israel in this world, in those Mitzvot that they keep, for this is why they are called “man,” as it is written, “And you … are men.” This means that you are called “men,” and the idol worshippers are not called “men.” And because Israel are called “men,” they should exert in the Mitzvot of the Torah, which are 613, corresponding to the 248 organs and 365 tendons in a man’s body, which are all one body, man.

64) When the Creator gave the Torah to Israel on Mount Sinai, the first word is “I.” I means a lot of things. Here it concerns the first Mitzva, to know Him in general. “I” implies there is a God, a high Ruler over the world, ZA, which is general. It is written, “For the Lord your God is a consuming fire.” This is the first Mitzva, in general. Also, there is an intimation to the individual here, since it writes, “The Lord your God,” which is individual. And this general and individual is the first Mitzva that must be known in the beginning and in the end.

But They Did Not Listen to Moses because of Their Lack of Spirit

65) “But they did not listen to Moses because of their lack of spirit.” “Lack of spirit,” since they did not rest from their labor and did not muster sufficient spirit. “Lack of spirit,” since the Yovel [Jubilee] had not come out yet, meaning the Bina, to give them rest and freedom. And the last spirit, Malchut, was not yet ruling the world, to instill upright rules in the world. Hence, there was lack of spirit, which is the last spirit, Malchut, who was unable to salvage Israel.

Voice and Speech

66) “For I am a stutterer.” In the beginning it says, “I am not a man of words … for I am slow of speech.” And the Creator replied to him, “Who has made man’s mouth?” and He said, “I will be with your mouth,” can you conceive that this would not be so? But when he says, “For I am a stutterer,” where is what the Creator promised him before, “I will be with your mouth”?

67) However, Moses is voice, ZA, and speech, which is his word, Malchut, was in exile. This is why Moses was stuttering in interpreting matters. And this is why he said, “How then will Pharaoh listen to me,” while my word, Malchut is in exile and I have no word, I am a voice without a word, for it is in exile. Hence, instead of Malchut, the Creator associated Aaron with him, who was the queen’s best-man.

68) As long as speech, Malchut, is in exile, the voice, ZA, was parted from him and the word was stuttering, voiceless. When Moses came, the voice came, for he was a Merkava [chariot/structure] for ZA, who is called “voice.” And Moses was a voice without a word because the word was in exile. And when the speech was in exile, Moses went to Mount Sinai and the Torah was given. At that time, the voice connected to the speech, ZA to Malchut, and then he spoke his words, as it is written, “And God spoke all these words,” as voice without words. And so it went until they became close and Moses was whole and with proper speech because voice and speech were together in wholeness.

69) Moses complained that he lacked the word, except for the time when Malchut was speaking angrily at him, as it is written, “For since I came to Pharaoh to speak in Your name, he has done harm to this people.” Promptly, “And God spoke unto Moses,” meaning Malchut, word, called “God,” spoke harshly to him.

Speaking indicates a harsh language, that she was angry with him for what he said, “For since I came to Pharaoh to speak.” Thus, Malchut began to speak with him even though she was in exile. This is because the speaking was in order to show anger, since the speech began to speak and stopped, and the voice, ZA, completed it. And the writing ends, “I am the Lord,” and the Lord is ZA. Because the speech was in exile and it was not yet its time to speak, ZA spoke to it.

70) This is why Moses was not complete in the beginning, meaning having a word, Malchut, which is a voice that requires a word. He came for the speech, to deliver it from exile. When he came out of exile, and voice and speech connected on Mount Sinai, Moses was completed and healed from his inability to speak, and then voice and speech were together in wholeness.

71) All of Moses’ days in Egypt, when he wished to deliver the word from exile, he did not speak the word, which is the speech. When he came out of exile and voice connected to speech, that word which is speech—meaning Malchut—led and governed Israel. And yet, he did not speak until Israel approached Mount Sinai and he opened the Torah. And if you say, “It is written, For God said, ‘Lest the people repent,’ and the name Elokim [God] indicates Malchut, thus he spoke prior to the giving of the Torah,” he replies that this is not speaking in the mouth, but the heart’s desire, in silence, which is called “speaking,” such as, “Now Haman said in his heart.”

72) “And God spoke unto Moses and said to him, “I am the Lord.’” “I rose up to open to my beloved … but my beloved had turned away, and was gone.” “I rose up to open to my beloved” is the voice, ZA, Malchut’s beloved. When the assembly of Israel, Malchut, is in exile, the voice departs her and the word was forgotten from her, as it is written, “I was dumb with silence.” And if she was awakened to speak, it is written, “But my beloved had turned away, and was gone,” since the voice had departed her and the word had stopped. In that regard, “And God spoke unto Moses” means that she began to speak but stopped and became silent. Afterwards he complemented the voice, ZA, and said, “And said unto him, ‘I am the Lord.’”

73) “And I appeared unto Abraham, unto Isaac, and unto Jacob, as Shadai [God Almighty].” The “And unto Jacob” has an extra Vav [“and”], indicating that he is the senior among the patriarchs, since the Vav indicates Tifferet, the middle line of ZA, and the perfection of Abraham and Isaac depends on the middle line—Jacob—as it is written, “The God of Abraham, the God of Isaac, and the God of Jacob,” where Jacob is said with an additional Vav. But it is written, “I am the Lord, the God of Abraham your father, and the God of Isaac,” thus, there is an added Vav in Isaac.

74) This is because Jacob was alive and the text included Isaac in Jacob, meaning his eyes were darkened and it was as though he was dead. Thus, while man is alive in this world, the Holy Name is not mentioned in regards to him, hence he included him in Isaac. This is why the added Vav is written in Isaac. But now that Jacob has died the matter was settled, as it is written, “And unto Jacob.”

75) “As Shadai [God Almighty].” This means that I appeared to them out of a mirror that does not shine, meaning Malchut, called Shadai [God Almighty]. And I did not appear out of the illuminating mirror, ZA, called HaVaYaH. And should you say that the patriarchs used only the Nukva, Malchut, come and see that ZA was never separated from Nukva with respect to the patriarchs, as it is written, “And I have also established My covenant with them,” since the covenant, Yesod de ZA, connected with the Malchut.

76) Man should learn from the Creator to not separate between ZA and Nukva, as it is written, “As Shadai,” which is the Nukva. It is written, “And I have also established My covenant with them,” which is Yesod de ZA, who connected with her. And we learned that the one who was rewarded with the covenant, Yesod de ZA, was rewarded with the land, which is the Nukva, since they are conjoined in one another.

Be Afraid of the Sword

77) “Be afraid of the sword; for wrath brings the punishments of the sword.” The sword is the “Sword … that shall execute the vengeance of the covenant.” The sword, Malchut, is about to observe anyone who lies in the covenant, Yesod, for anyone who lies in the covenant blemishes it with incest or with spilling of semen idly. Then the sword takes vengeance from him.

78) It is written, “For wrath brings the punishments of the sword,” since anyone who lies in the covenant distances Malchut’s desire to receive abundance from ZA and the one who takes abundance, meaning Yesod, does not take and does not give it to its place—Malchut—since its place did not awaken to it, which is Malchut. This is so because due to the flaw of the covenant, the desire to receive abundance has been taken away from her, and anyone who keeps a covenant causes an awakening of the covenant in his place, in Malchut, and upper and lower are blessed.

79) When there are righteous in the world, there are those who awaken that covenant to its place, as it is written, “And I have also established My covenant with them, to give them the land of Canaan, the land of their dwelling.” “Their dwelling” is as it is written, “Be afraid of the sword,” Malchut, since it is a place that casts fear in the world. Thus, the patriarchs evoked the covenant to its place, Malchut, on which it was said, “To give them the land … of their dwelling.”

80) It is written, “Where they lived.” Since the day they had come close to the Creator, they feared the Lord in it, and there was high fear in it to keep His commandments. This is so because Malchut is the quality of fear, and if by keeping the covenant one does not cast fear on one’s head, he will never again fear the Creator in the rest of the Mitzvot [commandments].

81) In an awakening from below, when Israel awakened to the Creator and cried before Him, it is written, “And I have remembered My covenant.” Then the desire awakened to tie everything into one connection. Since the covenant, Yesod de ZA, awakened, the connection of all the Sefirot to ZA awakened. “And I have remembered My covenant” means connecting him to Malchut. This is why it is written, “Therefore say unto the children of Israel, ‘I am the Lord,’” that all the Sefirot connected in a single connection to redeem Israel from Egypt.

82) “And the Lord spoke unto Moses and unto Aaron.” This is why it was said, “And gave them a charge unto the children of Israel,” commanding to guide them peacefully, as it should be. “And unto Pharaoh” means treating him respectfully.

These Are the Heads of Their Fathers’ Houses

83) “These are the heads of their fathers’ houses.” The Creator said, “Speak to the children of Israel peacefully, for even though they are under hard labor, they are kings, sons of kings.”

84) This is why he ordained, “These are the heads of their fathers’ houses” to show that they were all not lying with their laws and did not mingle with another nation, but stood in their holy place and did not lie in mingling with the Egyptians. This is why he ordained, “These are the heads of their fathers’ houses,” to introduce the origin of Moses and Aaron, that they are worthy of delivering Israel and of speaking to Pharaoh, and to torment him with the rod, since in all the heads of Israel, there were none like them.

85) “And Elazar, Aaron’s son took him one of the daughters of Putiel to wife; and she bore him Pinhas. These are the heads of the fathers’ houses of the Levites.” Pinhas sustained several thousands and tens of thousands from Israel. He sustained several heads of fathers when he killed Zimri and Cozbi, “So the plague was stopped from the children of Israel.” This is why it writes “these” about him, in plural form.

86) Additionally, “and she bore him Pinhas,” “These are the heads.” “These are the heads” is in plural tense because the loss of the heads of the Levites was found in him. And what they lacked and burnt, he complemented. And he gained their priesthood and the form of both of them was in him, in Pinhas. The loss of the heads of the Levites was found in him. These are Nadab and Abihu, who separated the sign of the covenant, Malchut, from its place because they offered strange fire, and he came and connected them. This is why the inheritance and spirit of both of them were given to him. And this is why it writes about him, “These are the heads,” in plural form.

87) Why is Pinhas mentioned here? After all, the writing brings only the origin of Moses and Aaron. However, the Creator saw Aaron when He said, “And I have remembered My covenant,” meaning that Aaron’s two sons would blemish this covenant, and not that He sent him to Egypt to deliver Israel; He wished to remove Aaron so He would not be allowed to go on that mission. But when the Creator saw Pinhas standing and keeping this covenant in his place, correcting the flaw of Nadab and Abihu, promptly, the text says, “These are that Aaron and Moses.” The Creator said, “Now he is Aaron. He is Aaron of the beginning,” before Nadab and Abihu blemished the covenant, since Pinhas corrected the flaw.

88) It is written, “These are that Aaron and Moses.” Should it not have written, “They”? However, it is to include them in one another, the wind, which is Moses, with the water, which is Aaron. And when he says, “These are that Moses and Aaron,” it is to include water, which is Aaron, with wind, which is Moses, since Moses is considered wind, Tifferet de ZA, and Aaron is considered water, Hesed de ZA. This is why it is written, “These are that Aaron and Moses,” and not “they,” for they are included in one another.

Know This Day and Take It to Your Heart

89) “Know this day and take it to your heart that the Lord, He is God.” It should have said, “Know this day that the Lord, He is God,” and in the end, “And take it to your heart,” since knowing that the Lord is God qualifies him to respond so to the heart. And if he has already responded to his heart, it is especially so if he already has knowledge. Also, it should have said, “take it to your heart” [with one Bet] instead of “heart” [with a double Bet].

90) Heart with a double Bet means that the good inclination and the evil inclination, which reside in the heart, have mingled in one another and they are one. “And you shall love the Lord your God with all your heart” means with both your inclinations—the good inclination and the evil inclination, so the bad qualities of the evil inclination will become good, meaning he will serve the Lord with them and not sin through them. Then there will certainly be no difference between the good inclination and the evil inclination and they will be one.

Then you will find that the Lord [HaVaYaH] is God, that the quality of Din, called “God,” is included in HaVaYaH, which is the quality of Rachamim [mercy], since they have been included in one another, as the evil inclination and the good inclination were included in the heart, and it is one. Thus, we can know that the Lord is God only by taking it to the heart. This is why the text places “Take it to your heart” first, to thus know the matter of the Lord being God.

91) The wicked ones make a flaw above through their evil actions. The flaw is that the left is not included in the right above, but rules by itself in Din. This is so because the evil inclination below is not included in the good inclination, to work with it to extend the good because of people’s sins, that they sin through the evil inclination and thus extend the domination of the Din.

And they do not make a flaw above, but actually to themselves, as it is written, “Is corruption His? No; His children’s is the blemish.” First he said, “Is corruption his?” meaning they make a flaw above. And then, “No; His children’s is the blemish,” which means that they do not blemish above. They seemingly make a flaw, yet they do not make a flaw. They make because they cause the blessings from above to not be drawn upon them, as it is written, “And He shut up the heaven, so that there shall be no rain.” Thus, they blemish the channels of abundance above. And they do not make, since the heavens, the channels above, receive as much blessings and abundance as they need for themselves, but they do not receive abundance to extend below. Certainly, this is not a flaw and blemish above. Rather, it is the flaw of those wicked ones, and the flaw is upon them and not above.

92) Moreover, “His” with a Vav means that the right is not included in the left above so that no blessings would be extended downwards. It is said about that, “Is corruption His,” with a Vav. “No” is written with an Aleph, meaning they do not receive blessings to extend to the lower ones. Hence, they are in a flaw because the wicked separate the evil inclination from the good inclination and adhere to the evil inclination.

93) Yehuda came from the left side because Yehuda is Malchut, which comes from the left side. He clung to the right in order to defeat nations and to break their power. Had he not clung to the right, he would not have broken their power. But why did he cling to the right if the left awakens Dinim [judgments] in the world? Why was the left not enough for him to break the power of the peoples?

94) When the Creator judges Israel, He judges them only from the left side, to repel them with the left and bring them closer with the right. But for the rest of the nations, He repels them with the right and brings them closer with the left. When one of them approaches sanctity and converts, he is called “proselyte by righteousness [Tzedek],” since Tzedek is the name of Malchut from the left side in her. Thus, He brings them closer with the left, meaning repels them from the right, as it is written, “Your right hand, O Lord, is majestic in power; Your right hand, O Lord, shatters the enemy.” He brings them closer with the left, as we said that those among them who approach are called “proselyte by righteousness [Tzedek],” which is left.

Israel extend from the middle line. When they sin, they make the left prevail over the right and then the left punishes them. And when they repent, the Creator brings them closer with the right, which is Hesed, and they return to the middle line. But the root of the nations is in the left line, and from there is their sustenance. When they are afflicted, it is by the intensification of the right over their left. And when they draw near, they heal their root, which is the left line. Hence, those among them who approach are called “proselyte by righteousness,” which is the name of Divinity when she is corrected from the left side.

95) This is why Yehuda, who is from the left side, clung to the right in order to subdue the nations, and his journeys are to the right of the banners. And the tribes that are with him all connect to the right. Issachar exerted in the Torah, which is right, as it is written, “At His right hand was a fiery law unto them.” Zebulun, too, is the supporter of the Torah, which is right, as it is written, “The right thigh,” since the right thigh supports the right side of the body. This is why Yehuda was connected from left and from right: north, which is left, with water, which is right.

96) Reuben sinned before his father. He was on the right, Hesed, and because of the sin, he connected to the left and clung to it. This is why those who are with him in his banner are left. Shimon is left from the side of the animal that has the face of an ox, Gevura. Gad is the left thigh, Hod, as it is written, “Gad, a troop shall troop upon him; but he shall troop upon their heel.” “Troop” is the action of the left and “heel,” meaning thigh.

97) “And take it to your heart” means including the left and right together. Then you will know that “…the Lord, He is God.” Now what was said is clear—“These are that Aaron and Moses,” “These are that Moses and Aaron”—to show that the wind, Tifferet, has conjoined with water, Hesed, and the water, Hesed, has conjoined with wind, Tifferet, to become one. This is why it writes, “He.”

98) “And you shall love the Lord your God with all your heart and with all your soul and with all your might.” Similarly, in uniting right and left, the holy unification is implied, as well. And this is a warning for a person to unite the Holy Name properly, with sublime love. “With all your heart” means with both your inclinations, right and left, called the “good inclination” and the “evil inclination.” “And with all your soul” is the soul of David, who was placed between them. “And with all your might” means including the right and the left above, in a place where there is no measurement.

When a person serves the Creator with both inclinations, and works and brings contentment to his Maker with the bad qualities in the evil inclination, too, the right and left above—Hesed and Gevura—unite. It is written about that, “The Lord, He is God.” And then he completes the Malchut, called “the soul of David,” for she is placed between them. This is “With all your soul.” It also elevates the Hesed and Gevura above to the GAR, which is why it is said, “And with all your might,” since might means immeasurable, meaning GAR, in which there is no attainment.

99) “And with all your might” is Jacob, ZA, which grips all sides, right and left, since he is the middle line. If you love the Creator with both your inclinations, you will complement the soul of David and complement ZA, called “Jacob,” and all is the proper, complete unification. This is why the writing says, “These are that Aaron and Moses,” “These are that Moses and Aaron,” since all is one. They united in one another without any difference between them.

Take Your Rod … that It May Become a Serpent

100) “When Pharaoh speaks to you … then you shall say to Aaron, ‘Take your rod and throw it down before Pharaoh, that it may become a serpent.’” David is the king of Israel and should judge the people and lead Israel as a shepherd leading his flock so they will not stray from the path of truth. “At midnight I will rise to give thanks unto You because of Your righteous ordinances.” He engaged in Torah and in praises to the Creator until morning.

101) And he awakened the dawn. When the day came he said, “How I love Your law! It is my meditation all the day.” Anyone who engages in Torah to complement the Din and scrutinize it to the fullest, it is as though he kept the whole Torah. This is why it is written, “It is my meditation all the day,” since he engaged in scrutiny of the Din.

Midnight and Midday

102) In the day, he engaged in Torah to complete the Dinim, and at night he engaged in singing and praising until the day came because all through the day he was engaged in complementing and scrutinizing the Dinim, left, to include the left in the right, since day is right, Hesed. At night, he engaged in praises, Hassadim, to include the degree of night, Din, in the day, Hesed.

103) In the days of King David he would bring “Every beast of the field,” dwellers of the three worlds BYA, to the sea, Malchut. When Solomon came and the Nukva was in her fullness, the sea, Nukva, came out and was filled, meaning she rose to upper AVI—which is her complete fulfillment—and watered them. This is so because then all the dwellers of BYA rose to Atzilut and received their abundance from the sea, which are the great, upper sea monsters, of which it is written, “And fill the waters in the seas,” which are Matatron and Sandalphon of Beria, which are higher than the rest of the dwellers of BYA.

A Sea Monster Lies between the Niles

104) There is a division between the great sea monster of Kedusha [holiness] and the great sea monster of Klipa [shell]. It is written, “When Pharaoh speaks to you … then you shall say to Aaron, ‘Take your rod and throw it down before Pharaoh, that it may become a serpent.’” “And they also, the magicians of Egypt, did the same with their secret arts. For each threw down his staff and they turned into sea monsters.” What is the difference between the sea monster of Kedusha of Aaron’s rod and the sea monster of the magicians?

Thirteen high springs and deep rivers emerge from the upper right side, from Bina’s right line. These are the upper throne, Bina. And the four legs of the throne are HGTM de ZA. Each of those contains HGT, thus they are twelve, and the actual Bina atop them, the throne, is the thirteenth. They divide into two lines, right and left, since the Tifferet, too, divides into right and left, Hesed and Gevura. The right ones are called “springs,” and the left ones, “rivers.” Those rise, meaning belong to the left, shining from below upwards, and those fall, meaning belong to the right, shining from above downwards.

And each enters the other, and they are included in one another, since one, which is the middle line, takes out—meaning diminishes—its Rosh of the left line, which is called a “river,” and brings it in two Gufim [bodies], called “spring” and “river.” And through the Masach de Hirik of the middle line, the Rosh of the left line diminishes and then they are included in one another, and the Rosh, VAK de GAR, appears from between the two of them. One Guf from the river, which is left and Hochma, takes from the Hassadim in the right, above, and brings out below to the lower ones a thousand Niles that come out to four sides, which are HGT and Malchut. And in each of those there are 250 Niles.

Niles are the five Sefirot HGT NH, which impart illumination of Hochma from the left of Bina. Each is one hundred, and they are five hundred. When the left is included in the right, it imparts only from the Chazeh and above—two and a half Sefirot, Hesed, Gevura, and half of Tifferet—through the Chazeh—which are 250, 250 to each side of the four directions. Four times 250 are one thousand Niles from the side of Kedusha [holiness], and the degrees that sail in those one thousand Niles are called “holy sea monsters.”

105) Thirteen Niles emerge from the thirteen rivers on the left and the springs on the right. These are the lights of the left, which enter them and take water, 499 and a half from the right side, and 499 and a half from the left side. This leaves a half here and a half there, and the two halves become one. This goes in between those Niles and becomes a serpent.

The thirteen Niles that extend from the thirteen rivers that spring out are not from the Klipot, since they are still in the number thirteen, which includes the middle line. However, they are the roots of the Klipot, which nurse the Klipot, who do not want a middle line that diminishes the left line, so it does not impart from above downwards. Hence, the Klipot, which receive only from the two lines—right and left—and not from the middle line take water from themselves, meaning abundance, from the thirteen Niles.

However, the Niles do not bestow upon them because they are still in Kedusha. Instead, they are in the middle between the Kedusha and the Klipot. Hence, they do not wish to bestow upon the impurity. And yet, from the two lines—right and left—in the thirteen Niles, the Klipot themselves draw five Sefirot, five hundred from the right line, and five Sefirot, five hundred from the left line, meaning from the Chazeh and below, as well. However, they lack half a Sefira from each line because the last Sefira, which is Hod, is Malchut because HGT NH are considered KHB TM.

She does not have one hundred Sefirot because her own essence, Malchut of the quality of Din, is absent there. This is why she has only the first nine Sefirot, which are ninety. And she has the first nine Sefirot from the Sefira of Malchut, too, which are nine, and the upper part from the Chazeh and above is sucked out of the Malchut of Malchut de [of] Malchut. Her bottom part, from the Chazeh down, is necessarily absent, since it is the essence of the point of the quality of Din in her, which was not mitigated in Bina, and is considered the Malchut of Tzimtzum Aleph [first restriction], which is unfit to receive light. Wherever she appears, she repels all the lights from there, hence the one thousand Niles could not accept her and they are one thousand minus one.

Half the Malchut of Malchut de Malchut is from the right line, and half the Malchut of Malchut de Malchut is from the left line. The serpent was made of the two halves, and he is actual impurity. However, this does not mean that the whole of the serpent was made from them, but that he has of the first nine Sefirot that are mitigated in Bina, too. This means that this filth, which is entirely the quality of Din, which puts to death everything that touches it, is included in the impure serpent. She is like its tail and he is like the impure sea monster.

106) The head of the sea monster is as red as a rose because the red color indicates Dinim that extend from Bina. Its scales are as hard as iron, since the essence of Malchut is called “iron,” the quality of Din. Its wings are wings that sail, meaning fins, and they come to all those Niles. When it raises its tail, meaning its Malchut, the point of the quality of Din, it strikes and kicks the rest of the fish. Then there is no one to stand against it, since wherever this point of the quality of Din in its tail touches, it evokes the quality of Din, which is Tzimtzum Aleph, and the lights depart there.

107) The mouth of the sea monster is blazing fire. When it swims in all those Niles it extends Hochma from above downwards like the Niles, and the rest of the fish that are there, meaning degrees, are shaken, for fear that it will expose the point of the quality of Din in them, and they flee from there to the sea, the Malchut of Kedusha.

Once every seventy years it lies in this order, in 499 and a half Niles on the right, and complements the missing half on the right. And once every seventy years it lies in this order, in 499 and a half Niles on the left, and complements the missing half on the left. This is so because the sea monster is built of these two missing halves in them. It turns out that the thousand missing Niles minus one are filled by it, meaning they are completed by it.

This sea monster lies in the midst of its Niles. It does not swim in them because one that lies is not active and does not extend the Hochma from above downwards. Conversely, one who swims is active and draws from above downwards, which reveals the quality of Din in him.

It is written that it blemishes them once every seventy years. This is so because seventy years extend from the seven qualities HGT NHYM, each of which consists of ten. They begin from Hesed and end in Malchut, since it is about Kelim in which the upper ones grow first. And once every seventy years, which is the last year, Malchut de Malchut of the sea monster, he takes precisely this discernment from the Niles. Hence, when it lies in them, it complements them once again.

108) However, when it swims in them, a tongue of flame comes out in the Klipot, revealing the point of the quality of Din in it. Then all the Niles stand in anger and fury, meaning they raise up their waves and they come down, which is called “anger.” These Niles mingle in one another and take on an azure color with a tendency toward black, the color of Malchut. And wheels travel up by the four directions of the world, meaning the wheels of the Merkava [chariot/assembly] de Kedusha that extend GAR through their journeying. And the sea monster raises its tail and strikes up at the wheels, damaging them, and strikes below in the Niles, and everyone flees it.

109) Then a flame of fire rose to the north side, meaning that Dinim de Bina appeared in her through Malchut’s ascent to her, and the herald calls, “Stand up in groups and spread in four angles, since the one who will place a trap on the monster’s face that lies in its Niles has awakened.” Then all the groups spread out and take the sea monster and puncture its face in the side of its cheeks, and put it into the hole of the great depth, Bina de Klipot, until its power breaks. Then it is brought back to its rivers.

When the sea monster comes to one of its seventy years, its Malchut in Malchut—its tail—rules, meaning the point of Malchut that is not mitigated by Bina, and it strikes with it up in the Kedusha and downwards. Then the monster should be placed in a trap, as it is written, “And [I will] put hooks into your cheeks.” This is because then Malchut returns to Bina, Bina arrives at Katnut, and all the degrees that extend from her return to Katnut because of the Dinim in Bina.

Then a flame of fire rises in the north when the Dinim de Malchut rise to Bina. And when there is GAR in the degrees, it is considered that each degree contains a group of three lines. One, which is the middle line, educes, diminishes the head of the left line, and brings it in two bodies. When they return to Katnut, it is considered that the groups have dispersed. “Stand up in groups and spread in four angles” means return to Katnut, “Since the one who will place a trap on the monster’s face that lies in its Niles has awakened.” The trap that is placed on its face is taking the monster and puncturing its face in the side of its cheeks, meaning making a hole in its face, which is the place of its Bina.

The head of the sea monster is as red as a rose, it is governed by Dinim de Bina, and returns to Katnut. Then it is elevated to the hole of great depth, to Bina de Klipa, which clings to the Katnut of Bina until its strength breaks, meaning the force of its tail, and it can no longer blemish with its tail. This is so because the Klipot are drawn to blemish that which is highest. And since the monster is in the hole of the great depth, where it flaws the Bina, the mitigated Malchut that is there, it loses its force in the tail and flaws only the ZAT. Thus, the power of the sea monster breaks and it can no longer harm with its tail.

This is considered a trap with respect to the monster, for because it was given Dinim de Bina, it lost the Dinim de Malchut. Then the Malchut that rose to Bina is lowered to its place once more and Bina returns to her Gadlut. It is similar with all the degrees that extend from her until the one thousand Niles minus one where the sea monster lies, meaning it returns to lay in its Niles.

110) This is done to it once every seventy years because when it reaches the end of the seventy years, which is its Malchut de Malchut, the force of Din in its tail reawakens. This is so it will not corrupt the places of the firmaments and their pillars, so it will not corrupt the mitigation of the places with its point of Din, which are the Malchuts that are mitigated in Bina. Also, from this mitigation the firmaments emerge, meaning the Masachim [plural of Masach] of Tzimtzum Bet [second restriction], and their pillars, which are the NHY that extend from those firmaments. And everyone praises and are grateful for them, “O come, let us bow down and bend the knee; let us kneel before the Lord our Maker.”

The return of the degree from GAR to VAK is called “kneeling” and “bowing.” Certainly, no degree praises its return to VAK. However, when the Dinim of the quality of Din in the sea monster intensify and blemish the degrees above and below, and there is none who can stand up to it, they put the trap in its face by the return of Bina and all the degrees to Katnut. Thus, the sea monster comes into the hole of great depth and loses the Dinim de Malchut there, meaning its unmitigated Malchut. Thus, the power of the monster breaks.

Subsequently, Bina and all the degrees resume their Gadlut and the monster can no longer harm. It turns out that all the degrees are happy and thank the Creator for this kneeling and bowing, meaning for their return to VAK without a Rosh, in order to put a trap before the monster. Then they say, “O come, let us bow down and bend the knee” because by that they were saved from the sea monster. This thoroughly explains the sea monster of the Klipot, which is the turning of the magicians’ staff into a monster. But Aaron’s rod that became a monster is a monster of Kedusha, extending from the high springs and the deep rivers that are in a thousand Niles and divide into four sides.

111) But the high sea monsters that stand above in Kedusha—the Leviathan and his companion—are the ones who were blessed. They govern all the other fish, which are the degrees that exist in the Niles, as it is written, “And fill the waters in the seas.” It is written about that, “How manifold are Your works, O Lord! In wisdom have You made them all.”

The Flaming Sword that Turned Every Way

112) “My beloved is unto me as a cluster of henna.” A cluster is upper Ima, Bina. As a cluster is decorated for Israel—who eat it—with several leaves and twigs, upper Divinity, Bina, decorates herself, meaning raises MAN to Hochma with several ornaments of eight Kelim—the four letters HaVaYaH and the four letters ADNI—which are ZON.

Israel sacrifice from several offerings, from several types of decorations that she atoned for her sons, and she stands in them before the king, Hochma. Promptly, “And I will look upon it, that I may remember the everlasting covenant,” meaning He mates with her. And Bina gives us of her requests—which she borrows from Hochma for us by those blessings that our sages established in prayer—to ask before the king.

113) During the Zivug of HB, all the Dinim of the lower Divinity, Malchut, HeyVavHeyYod ADNI, turn to Rachamim, YodHey VavHey, to keep “Though your sins be as scarlet, they shall be as white as snow,” meaning YodHey VavHey. “Though they be red like crimson,” which is HeyVavHeyYod, “They shall be as wool,” which is YodHey VavHey. All of Malchut’s Dinim are whitened by the upper Divinity, from Bina.

114) Divinity, which is HeyVavHeyYod, is “The flaming sword that turned every way, to keep the way to the tree of life.” She is called, “The flaming sword that turned every way” because at times she turns to Rachamim and at times to Din; at times she is men and at times she is women; at times she is Din, HeyVavHeyYod, and at times Rachamim, YodHey VavHey, since she is from the side of the tree of life. This means that if Divinity conjoins with the tree of life, ZA, which rose to Bina, all the Dinim in her turn into Rachamim. And with respect to the tree of knowledge of good and evil, which is Divinity that is not conjoined with the tree of life, all the Rachamim in her turn into Din, to judge those who breach the words of Torah.

Malchut in Katnut [smallness] is Din. Her Zivug with ZA is considered HeyVavHeyYod ADNI, since HeyVavHeyYod is reversed HaVaYaH, which shines from below upwards—Yod is in the beginning, below, above it is the first Hey, above it is the Vav, and at the top stands the bottom Hey. This indicates that ZA is VAK without a Rosh and imparts Dinim for the name ADNI, Malchut. Also, the light of VAK de ZA, which imparts from below upwards, is called “female light,” meaning women.

When she mates with ZA de Gadlut that rose to Bina, the Zivug is considered YodHey VavHey ADNI, since direct HaVaYaH indicates bestowing directly from above downwards, at which time ZA is called “the tree of life.” This means that it receives GAR and life from Bina, and this light of ZA is also called “male light,” “men.”

This is why Malchut is called, “The flaming sword that turned every way,” since with the sin of the lower ones, ZON descend from Bina downwards and then there is the Zivug YodHey VavHey ADNI. And when they repent, ZON rise to Bina once more and all the Dinim in her turn into Rachamim, and the Zivug is HaVaYaH ADNI.

115) This tree of life stands in the next world, Bina, in which all the names of the Din are inverted into Rachamim. This is why the next world, Bina, is not like this world, meaning Malchut. This world says about good news, “Blessed is the Good who does good,” and says about bad news, “Blessed is the judge of truth.” The next world is entirely the Good who does good; there is no Din [judgment] there. For this reason, Bina is “The flaming sword that turned every way,” from Din to Rachamim, to give the righteous their reward in the next world. Malchut is “The flaming sword that turned every way,” from Rachamim to Din, to judge with it the wicked in this world.

116) The tree of knowledge of good and evil is like the rod that turns into a snake, into real evil, and not from Rachamim to Din. At times, women turn into female demons and men into male demons. This is why, “And Jacob told Rachel,” and this is why a man should not be with his wife before he speaks with her, lest his wife has turned into a demon, since the flame turns from good to actual evil in the tree of knowledge of good and evil.

And if you ask, “How could Pharaoh’s magicians do what is written, ‘And the magicians did in like manner with their secret arts,’ meaning turn their rods into snakes with their flames?” They could turn because of these turns in the tree of knowledge of good and evil.

Male demons and female demons are the creatures that were created on the eve of the Sabbath, in the twilight, and were not completed. Hence, the unmitigated measure of Din in them is revealed, and they are devoid of the correction of the concealment, as in the degrees of holiness. This is why they are damaging in the world because wherever they cling, they corrupt the correction of the concealment. And the point of unmitigated Malchut of the quality of Din appears there, hence the lights must depart, since the force of Tzimtzum lies on her.

As long as the Mochin de Katnut govern a person, he is always in the sate of overturning. And there are two kinds of turns: from Rachamim to Din or from Din to Rachamim, from good to bad or from bad to good. In the beginning, they turn on a person from Rachamim de Bina into the Din of the left, the freezing of all the lights, to sentence the wicked, who are drawn to these Mochin. Then the upper Zivug is in YodHey VavHey ADNI.

And if they prolong their sin and do not repent, they turn further from good to bad, meaning the Malchut of the quality of Din appears in them, which was hidden in them and is bad. Then the lights depart them because if he is not rewarded, he is bad. This is considered that these men and women, in whom there was the correction of the concealment, has now been turned into male demons and female demons, meaning they lack the correction of the concealment, since the Malchut of the unmitigated quality of Din appears in them, as in the male demons and female demons.

It was written that at times, women turn into female demons and men into male demons. This is why it is written, “And Jacob told Rachel,” since telling is extension of Mochin de Gadlut, meaning that Jacob, ZA, extended Mochin de Gadlut to Rachel, Malchut, so she would not turn into a demon. As long as she was in Mochin de Katnut there was fear that she would turn into a demon, that the correction of concealment would be spoiled in her. This is why it is written that a man must not be with his wife before he speaks with her, lest she has been turned into a demon. This implies to ZA, which does not bestow to the Malchut in a Zivug before it extends Mochin de Gadlut to her, which are called “telling,” as it is written, “The heavens tell.”

It is also called “speaking,” since as long as Malchut is in Mochin de Katnut she might be turned into a demon, that the correction of the concealing might spoil in her as in a demon. Thus, how could the magicians turn their rods into snakes? It is because the correction of the concealment is corrupted in them and the quality of Din is revealed. Hence, they are not worthy even of receiving the life of a snake.

They could turn in these turns of the tree of knowledge of good and evil. In regards to the turning from good to bad and from bad to good, the magicians could temporarily turn their rods into snakes, meaning extend lights of the Klipa of the snake. This is so because they could temporarily conceal their quality of Din and make themselves similar to men and women, but not for long. In the end, it is destined to reappear, and then the spirit of life that they drew from the serpent of Klipa leaves and their snake returns below.

Take Your Rod

117) “You shall say unto Aaron, ‘Take your rod.’” Why Aaron’s rod if Moses’ rod was holier? It is because the Holy Name in the upper Garden of Eden was carved in it, and the Creator did not wish to defile it with those rods of the magicians that it had to swallow, as it is written, “But Aaron’s rod swallowed up their rods.” Moreover, Aaron’s rod is required in order to surrender those who come from the left side because Aaron comes from the right, since he is a priest, and the left surrenders to the right.

118) Thus, it was clear to the Creator that those magicians would make serpents. Hence, what is the importance of making serpents before Pharaoh? It is because there was the beginning of the punishments, meaning the primordial serpent that failed Adam and Eve. Pharaoh’s domination begins from the beginning of the serpent, from the left side. Then, when they saw Aaron’s rod turning into a serpent, all the magicians were glad because so was the beginning of the wisdom of their serpent, since the Mochin de Katnut of Kedusha [holiness], which extend from the left, are called “serpent.” Opposite that is the serpent of impurity, which extends from the left, from which the magicians draw their wisdom. This is why they were happy that Aaron’s rod had turned into a serpent. Yet, Aaron’s rod promptly returned into being dry wood and swallowed them.

119) They wondered about it and knew that there is a high government in the land, when they thought that below, there was no government besides them. Then, “But Aaron’s rod swallowed up their rods,” meaning that the serpent has been turned back into wood and swallowed them.

120) Aaron made two signs about that, one above and one below. The one above is that the upper serpent, of Kedusha, dominated their serpent. The one below is that the wood dominated their serpents because it swallowed them. But Pharaoh was wiser than all his magicians; he observed that the upper government was ruling over the earth above and was governing below.

121) Everything that the magicians do, they do by deception. But when the text tells us, “And they became serpents,” it means that they actually made the serpents.

122) “Behold, I am against thee, Pharaoh King of Egypt, the great monster that lies in the midst of his Niles.” This is so because their dominion below begins from the great monster downwards, but their wisdom extends below all the degrees of the monster and its Niles.

The monster and its 1,000 Niles are close to Kedusha. And when the monster lies in them, they are in wholeness. When it swims in the Niles, the impurity appears in its tail once every seventy years. However, the impurity precedes the degrees of impurity below the great monster and its Niles, and they are unfit to extend the light from the serpent and its Niles. It is written that the beginning of the dominion is from the great monster; hence, only their king receives from it, but the wisdom of the Egyptians themselves was from the lower degrees.

123) Their wisdom is in the lower degrees, to subdue and to enslave these degrees to the upper degrees, which are the great monster and its Niles, so they are included in them. Then they can extend light to the lower degrees, as well. The beginning of their dominion and their roots are below that monster, but they grip to the monster because from there, their upper degree, which is the king, receives strength. This is why their king is like the great monster that lies in the midst of its Niles.

124) The Creator carries out His mission through everything. The Creator has several emissaries who do His mission through things that have the spirit of life in them, as well as through things that have no spirit of life.

125) Man should be cautious with his sins, so he does not sin before the Creator. And the bricks in his house and the posts of his house testify about him. Sometimes the Creator carries out His mission through them. The Creator performed the beginning of miracles with Aaron’s rod, which is dry wood. Two missions were carried out through it: 1. It was dry wood and it swallowed their serpents; 2. For a time, it received the spirit of life and became a creature.

126) Cursed be those who say that the Creator is not destined to revive the dead. How is it possible that He would make a new creation of them? Those foolish wicked who are remote from the Torah and remote from Him, from the Creator, will come and see. Aaron had a rod in his hands, a dry wood, and the Creator temporarily turned it into a creature, meaning it changed in spirit and body. These are the bodies that already had holy spirits and souls in them, and kept the commandments of the Torah for days and nights, and which the Creator had placed in the dust. Afterwards, when He delights the world, after the end of correction, it is even more certain that the Creator will turn them into a new creature.

127) The body that was will rise, as it is written, “Your dead shall live,” and it does not say, “Shall be created.” This means that they had already been created but now they need only to live. This is so because a single bone will remain of the body under the earth. That bone does not rot and does not disappear in the dust forever. And at that time, the Creator will soften it and will make it as leaven in the dough, and it will rise and spread in four angles, and from it, the body and all its organs will be complemented. And subsequently, the Creator will place the spirit in it.

And They May Become Blood

128) “Stretch out your hand over the waters of Egypt, over their rivers, over their streams, and over their pools, and over all their ponds of water, that they may become blood.” How could he go to all the waters of the Egyptians in the whole of the land of Egypt? Moreover, it is written, “Seven days passed after the Lord had struck the Nile.” It writes “The Nile,” and you say, “Over their streams, and over their pools, and over all their ponds of water.”

129) Indeed, the water of the Egyptians is the Nile, and from there all the ponds and Niles and streams and springs are filled. This is why Aaron stretched out his hand to strike only the Nile, as it is written, “And the Egyptians could not drink water from the river.” Thus, the Nile contains all the water of Egypt.

130) The lower waters spread to several directions, to the right and to the left. The upper waters gather in the receptacle of the water, Yesod de ZA, as it is written, “And God said, ‘Let the waters … be gathered together unto one place.” It is also written, “And the gathering together of the waters He called ‘Seas.’” A firmament—in which there are sun and moon, stars and signs, and which is Yesod de ZA that contains within it all the lights of ZA—is the receptacle for the water that receives all the water, all the lights, and waters the earth, the bottom world, Malchut. When the earth receives water, it spreads them and dispenses them to every direction, and from there everything is watered.

131) When there is Din, the bottom world, Malchut, does not nurse from the firmament. It nurses from the left side and is not included in the right. At that time Malchut is called “The sword of the Lord is filled with blood.” Woe unto those who nurse from it and drink from it at that time, since at that time, the sea, Malchut, sucks from two sides: from Yesod de ZA and from the left side. Hence, it divides into two parts: white from the side of Yesod and red from the left side. At that time, it throws the part of Egypt, the red, into the Nile, and strikes their root above and below. This is why Israel drink water, since they cling to Yesod de ZA, which is the white part in Malchut, while the Egyptians drink blood, which is the red part in Malchut.

132) If you say that the plague of blood was only because of abomination, come and see that they drank the blood and it came in their intestines, and rose and broke out until Israel were selling them water for money, and then they drank water. This is the reason why the first plague to strike them was blood.

133) “I will extol You, my God, O King.” David said in correspondence with his degrees, “I will extol You.” “My God” means a God that is mine, Malchut, which is his degree. This is so because he wished to praise Malchut and bring it to the upper light, Bina, to mingle them in one another so that Malchut and Bina would all be one. And he said about that, “I will extol You, my God, O King.”

134) All his days, David tried to mend the throne, Malchut and illuminate her face with the light of Bina so it would protect her. He always illuminated the lower light, Malchut, with the upper light, Bina, so they would all be one, for Malchut to rise to Bina, at which time they are all one. When Solomon came, he found a complete world, Malchut, and the moon, which is the filled Malchut. This means that Malchut had already risen to Bina, was completed and filled there with all her lights, and there was no longer a need to go through the trouble of illuminating her.

135) When the Creator wishes to avenge idol worshipping peoples, the left side awakens and the moon, Malchut, is filled with blood from that side. At that time, blood pours out of the fountains and springs below, which are all those on the left side; hence their Din is blood.

136) When this blood awakens against some people, it is the blood of the slain, since it will evoke upon them a different nation that will come and kill them. But in Egypt, the Creator did not wish to bring upon them another nation, to evoke blood on them, to kill them, since Israel were among them and Israel that dwell in their land would not be sorry. Rather, the Creator struck them with blood in their rivers so they could not drink.

137) And because their government was ruling in that river, the Creator first visited their government, so their gods would be struck first, since the Nile was one of their gods. Similarly, the rest of their gods were emitting blood, as it is written, “And there shall be blood throughout the land of Egypt, both in woods and in stones.”

138) “Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works.” What did Solomon see that he said this verse?

139) All his words were with wisdom. “Go then, eat your bread in happiness” means that when a person goes in the ways of the Creator, the Creator brings him closer and gives him peace and tranquility. Then the bread and wine that a man eats and drinks are with joy in the heart since the Creator desires his works.

140) Where is the wisdom in this verse?

141) Solomon warned people to crown the assembly of Israel, Malchut, with joy on the right side, meaning with light of Hassadim, which is bread. This is so because bread implies to the light of Hassadim. Afterwards he will be crowned with wine, left side, illumination of Hochma in the left of Bina, so that the faith of all, meaning Malchut, would be in complete joy on the right and on the left. And when she is between the two of them, all the blessings will be in the world, since this is the complete perfection of Malchut, that the illumination of the left, Hochma, will clothe in the light of Hassadim on the right, at which time both shine in her, which are bread and wine. And this is the meaning of the Creator wanting people’s actions.

And Take It to Your Heart

142) “Say unto Aaron, ‘Take your rod.’” Why Aaron and not Moses? The Creator said that in Aaron, which is right, the water stands in his place because the water is on the right, and the left wished to extend water from there. Aaron, who came from that side, will evoke the abundance of water, and when the left—which are the Egyptians—receive them, they will turn into blood.

143) The lowest degree, Malchut, called “The sword of the Lord is filled with blood,” struck first. This is why their water became blood. The Creator began striking from the bottom, from Malchut. And His hand, which has ten fingers, ten Sefirot, struck with each and every finger from Malchut through Keter. When he reached their highest degree, the senior among the degrees, Keter, He did His thing and went through the land of Egypt and killed everyone. This is why He killed all the firstborn in the land of Egypt, because it is their highest degree and the senior of everything.

144) The governance of Pharaoh was by the force of the water, as it is written, “The great monster that lies in the midst of its Niles.” This is why his Nile first turned into blood and then the frogs came out of there, who were striking the Egyptians with shaking voices that they were yelling inside their intestines. They came out of the strong hand, which is Gevura, and that hand strengthened the sides until the Egyptians fell as dead in their homes.

145) In the end, all those ten signs that the Creator had made were all from the strong hand, Gevura. This hand grew stronger than all the degrees in their government in order to confuse their minds, and they did not know what to do to be saved. It was apparent to all that all those degrees of theirs could not do anything to be saved from the plagues because of that mighty hand that was over them.

And the Nile Shall Swarm with Frogs

146) “Rachel weeps for her sons.” But Rachel’s sons were only Joseph and Benjamin, and the six tribes were Leah’s; thus, why did Rachel cry and not Leah?

147) It is written, “And Leah’s eyes were soft,” since she went to a crossroads each day and asked about Esau. She would be told of the deeds of that wicked one and she feared that she would fall under him, and she cried each day until her eyes were softened.

148) And the Creator said, “You cried to be rewarded with that righteous, Jacob, and to not fall under that wicked one. Your sister will rise in a crossroads and will weep for the exile of Israel, and you will be in the Cave of Machpelah and will not cry for them. And Rachel, she will cry for the exile of Israel.”

149) Rachel and Leah are two worlds: Nukva from Chazeh de ZA upwards is called “Leah,” and Nukva from Chazeh de ZA and below is called “Rachel.” One is a concealed world, Leah, and the other is a revealed world, Rachel. This is why Leah was buried and hidden in the cave and was covered, and Rachel stood at the crossroads, for she was buried in the way to Ephrat, which is revealed. It is all as it is above. This is why he did not bring Rachel to the cave or to another place, since it is written, “When there was still some way to come unto Ephrat,” and he did not bring her into the city because he knew her place was in a revealed location.

150) The assembly of Israel is Malchut, Rachel, and it is written, “Like a sheep [Rachel also means “sheep” in Hebrew] that is silent before its shearers.” She is silent because when other nations rule, she is devoid of a voice—ZA.

151) “A voice is heard in Ramah, lamentation, and bitter weeping.” “A voice is heard in Ramah” is Jerusalem above, Bina. “Rachel weeping for her children” means that as long as Israel are in exile she weeps for them because she is their mother. She weeps “Because they are gone,” because her husband—ZA—which is voice, has departed her and is not connected to her.

152) Not once did she cry for Israel, but every hour they are in exile. This is why when they blemished the voice that departed Rachel, the Creator caused a voice to punish them, the Egyptians, as it is written, “And there shall be a great cry.” He also prepared other voices for them in those frogs, which raised a voice inside their intestines, and were they falling in the streets as though they were dead.

153) “And the frog came up.” It should have said, “frogs” in plural form. But there was one frog, and it procreated and the land was filled with them, and they were all giving themselves to the fire.

And if you say, “What concern is it of the Egyptians that all the frogs went into the fire?” The answer is that they would walk into the oven and get inside the bread. There they would split and others came out of them and were swallowed in the bread. When they ate the bread, the bread turned back into frogs in their stomachs, where they would dance and raise their voices until the Egyptians died.

For them, this was the toughest blow of all. It is written, “And the river shall swarm with frogs … And the frogs shall come up both upon you, and upon your people, and upon all your servants.” Thus, they came inside their bodies. Pharaoh was struck first, and more than everyone, for it is said, “Both upon you, and upon your people, and upon all your servants.” May the name of the Lord be blessed from the world and unto the world, for He commands people’s deeds in all that they do.

154) It is written, “And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.” It writes “Pharaoh” three times here: one for that time, one implying the Pharaoh at the time of Joseph, and one implying the Pharaoh in the days of Moses, who was struck by his rod.

155) When Sarah was taken to the first Pharaoh, he gestured to the artists and they painted her figure in his room on the wall above his head. But he was not calmed until they formed Sarah’s figure on a board, and when he went to his bed he would take the board with him. Every king that came after him would see that image in the painting. Entertainers would come before him, and when he went to bed he enjoyed that painting. This is why here the king was struck more than everyone, as it is written, “Into your bedroom, and upon your bed,” and then, “Into the house of your servants, and upon your people.” However, it does not write “Upon your bed” for all of them, only for him.

156) “All the rivers run into the sea.” When these rivers, lights of ZA, run to the sea, Malchut, the sea receives them and swallows them into it, since the water freezes in the sea, and this ice sucks all the water that come into it. Afterwards, the waters come out by the force of the south, the Hassadim on the right side, and waters all the “beasts of the field,” as it is written, “They give drink to every beast of the field.”

This is so because first, Malchut receives only from the left side. At that time, her level is equal to ZA, since then she has GAR de Hochma. However, without Hassadim, the Hochma cannot shine. Hence, at that time, Malchut becomes a frozen sea because the light in her is frozen and does not shine. Then comes the middle line and makes the right overcome the left, and the right imparts the light of Hassadim to the left, and the Hochma clothes in Hassadim. Then the ice melts and the sea waters all the worlds. However, for this reason the Hochma is reduced from GAR and there is only VAK de GAR in it.

It is written, “All the rivers run into the sea,” meaning the lights of the left line of Bina, which ZA imparts to Malchut, as it is written, “Let his left hand be under my head.” The sea receives them and engulfs them within it, since the water freezes in the sea and this ice sucks all the waters that come into it, since the great lights of GAR de Hochma come into Malchut only when it is frozen.

This is so because after the ice has melted, there is only VAK de Hochma in her. Hence, it is considered that that ice sucks all the waters that come into it, even the GAR de Hochma, and not in the subsequent state. The waters come out by the force of the south, meaning the right, south, overcomes the left line, and imparts it with Hassadim to clothe the Hochma. Then the ice melts and turns back to water, to bestow upon all the lower ones, watering all the beasts of the field, meaning the degrees in BYA, which are outside Atzilut.

157) When the frozen sea receives from the left line, it freezes and sucks all the water, even GAR de Hochma. And it melts by the force of the south, when it overcomes the left—north—by the force of the middle line. At that time it imparts it with Hassadim for the clothing of Hochma in it, by which it can shine below. This is considered that the ice has melted and returned to being water. And this is why the sea is not full, since it only returns to being water through the middle line, when it makes the south prevail over the north. By that, it loses the GAR de Hochma that it received while being frozen. It turns out that it is not filled because it lacks the GAR.

158) “Unto the place where the rivers go, there they go again,” because that river that comes out of Eden, Yesod de ZA, never ceases its abundance from the Malchut and always brings out water to the sea. This is why the waters “Go again,” coming and going and coming ceaselessly. And when it goes again, to go and to water everything, meaning to extend Hochma that surrenders all the Klipot, a Northern wind comes, left, from which there is Hochma, and the water freezes. Then the warm Southern wind opens them so they can go in every direction. This is why the sea sits between the two sides, north and south, and persists through them. And ships, which are the degrees that receive from the Malchut, go and travel in it to all directions once the four directions—south, north, east, and west—are included in one another.

159) When the king, ZA, comes to his bed, to Malchut, at half the night, the Northern wind awakens, meaning the left line, and evokes love for the queen, Malchut. Without the awakening of the north the king would not bond with her because love begins in the north, as it is written, “Let his left hand be under my head.” And the south, the right line, embraces with love, as it is written, “And let his right hand embrace me.” Then, several entertainers evoke singing until the morning comes, as it is written, “When the morning stars sing together.”

160) And when the morning comes, all the upper and lower sing. At night, only the angels that extend from the left line sing, but in the morning they all sing, even those who extend from the right. This is so because then all the lines are included in one another under the domination of the right. And similarly, Israel below sing, as it is written, “You who remind the Lord, take no rest.” It says, “Take no rest” specifically to the lower ones, to Israel.

161) When half the night is through, those whose desire is to always mention the Creator do not give rest to their hearts; they rise out of their beds to mention the Creator. When the morning rises, they come early to the synagogue and praise the Creator. It is the same at midday, at Minhah [afternoon prayer], and at night, when it is dark, when the night clings to darkness and the sun sleeps. It is written about them, “You who mention the Lord, take no rest.” This is the holy people of Israel.

162) This is why the Creator mentioned them in Egypt and they rose over Pharaoh, meaning those who do not calm day and night, who are the frogs whose voices never quiet. And this was because he attacked the holy people who never cease from praising the Creator day and night. And there was not a man in Egypt who could speak to his friend. The land was ruined by them, and the infants and children died by their voices.

163) How is it that they could not kill the frogs? If a person raised a stick or a stone to kill one, it immediately split and out of its gut emerged six frogs that walked and kicked the earth until they refrained from approaching them.

164) Several rivers, several Niles come out from the upper sea, Malchut, when the water opened and were drawn. The several streams divide into several sides, several Niles, and to several rivers that are the part that is appointed over the side of Egypt. These are spawning waters, since there is no water that comes out of the sea that does not produce fish of all sorts.

165) If the rivers and Niles are upper degrees that extend from the Malchut, then who are the fish? They are emissaries in the world, appointed over doing the will of their Maker. They are appointed by the spirit of wisdom. There is water that raises wise and there is water that raises fools, according to these rivers, which strengthen into all discernments.

166) The rivers of Egypt grow sorcerers, which are strong fish, connected by ten degrees of magic, as it is written, “Magician, magic, one who sees in clouds, a fortuneteller, a sorcerer, or one who casts a spell, or a medium, or one who practices divination, or one who calls up the dead.” Magician is one and magic is two, thus they are three. With the other seven, they are ten, thus ten kinds of the wisdom of sorcery.

167) At the time of the exodus from Egypt, the Creator stretched out His finger and mingled those streams and rivers of the Egyptians, which are the upper degrees from which the Egyptians nurse. Thus, their fish of wisdom were detained from imparting them with wisdom. One turned into blood, and one, the fish—meaning the frogs—raised their voice to extend the spirit of wisdom uselessly, and the spirit of their wisdom did not come upon them.

168) Arov [“mixture,” 4th plague, a.k.a. “flies”] means that He mingled their degrees of wisdom and they could not attain them. Moreover, even those degrees of wisdom that were already in the land, they destroyed them in the land, meaning they became damaging and corrupted their ways. Arov is a medley, as it is written, “a garment … of two kinds of material mixed together,” meaning a mixture of wool and flax.

169) Several forces awakened above as one, and the Creator mixed them together to mingle their strong forces above. And all those mighty deeds that the Creator did in Egypt were with one hand, the mighty hand, meaning He raised His hand over them above and below, and from there was the wisdom of Egypt lost, as it is written, “And the wisdom of their wise men shall perish.”

170) “And I will spur Egypt against Egypt,” the Egypt above, their ministers, against the Egypt below. This is because those armies above were appointed over the armies below and they were all mingled. Their systems above were mingled and the Egyptians could not use their magic to connect to these places of their ministers above, to whom they connected from the beginning, since they were mingled. This is why He brought upon them the plague of the mixture, which is animals that were mingled in one another.

171) What do the lice that the dust of the earth brought up mean? Everything that is born on earth extends from an appointed force from above, which has been sown upon it. It is all as it is above.

172) The Creator created seven firmaments, and correspondingly, seven lands. These are the boundaries that were explained in their places, corresponding to the seven Sefirot, HGT NHYM. Also, there are seven firmaments above and seven boundaries of the earth above. Similarly, the degrees expand below in seven firmaments and the seven boundaries of the earth.

There are two orders in the world: 1) One is an arrangement of circles one inside the other, where the outer is more important. The outermost circle is on top, near Ein Sof, and the worst is the most internal, this world. 2) Arranged directly one below the other, where the more internal is more important and the more external is worse.

The circles are inside one another like onionskins. Here it is referring to the direct order; hence, the holy land is inside and the seventy lands of the nations surround it from the outside, since in the direct order, the more internal is better.

173) And these are the seven boundaries of the earth above, which correspond to HGT NHYM. Each spreads into ten, since each of the HGT NHYM consists of ten Sefirot, hence they divide into seventy appointees that were appointed over the seventy nations. And those lands, which are the boundaries of each nation, which are the seventy lands, surround the holy land of Israel, as it is written, “Behold, it is the traveling couch of Solomon; sixty mighty men are around it, of the mighty men of Israel.” And there are ten that are hidden in them, which are seventy together. These are the seventy that surround the holy land. This is above, and it is the same below.

174) That land is the boundary of the part of Egypt. At that time, the Creator stretched out His hand and flames of fire were born in that boundary, and all those boundaries that were wet from the sea were dried, as well as each drop of springing water. Then the lice were seen below in the land of Egypt, out of the dust of the earth.

175) It was said that Aaron struck the dust of the earth with lice, and here it says that the Creator stretched out His finger. But this is why Aaron was striking, to show that the right hand of the Creator broke the enemies, as it is written, “Your right hand, O Lord, shatters the enemy.” This is so because Aaron is a priest, a Merkava [chariot/structure] for the Creator’s right hand. It is similar to what the Creator is destined to bring upon the great city of Rome, as it is written, “Its streams will be turned into pitch and its dust into brimstone.” It is for this that He dried the water from the dust of Egypt and the whole of the dust of the land was lice throughout the land of Egypt.

He Was Seven Years in Building It

176) When the friends are on the way, they should go with one heart. If there are wicked ones walking among them or people who are not from the King’s palace, they should part them, as it is written, “But My servant Caleb, because he had another spirit with him,” meaning that he separated from the spies, as it is written, “And they went up into the South, and came unto Hebron.” It should have said “came” in plural form. But because he parted with the spies and came to Hebron alone to visit the graves of the fathers, it writes “came” in singular form.

177) Hebron was given to him as a portion and lot to be strengthened in, as it is written, “And to him will I give the land on which he has set foot.” Why was Hebron given to him? Is it because he visited the graves of the fathers to be saved from the counsel of the spies? It is not so.

178) Rather, it is as it was written, “David inquired of the Lord … And He said, ‘Unto Hebron.’” Since Saul was already dead and David was anointed to receive the kingship while still in the days of Saul, why was David not crowned? Also, why did he not receive kingship over the whole of Israel, but rather came to Hebron and received the kingship only over Judah for seven years, and waited there all those seven years, and received the kingship over the whole of Israel in Jerusalem after Ish-boshet died?

179) The holy Malchut, of above, did not receive the full light of Malchut until she conjoined with the patriarchs, HGT from Chazeh de ZA and above. When she conjoined with them, she was built in a complete construction from the upper world, which is Bina. Also, the upper world is called seven years because all seven Sefirot, HGT NHYM, are included in it.

180) Your sign is, “He was seven years in building it.” This is the upper world. This is why it does not say, “He built it in seven years,” since it concerns the upper world, which is called “seven years,” as it is written, “For in six days the Lord made.” The six days are Abraham, as it is written, “These are the generations of the heaven and the earth when they were created,” with the letters of Abraham [in the Hebrew word Behibaram (when they were created)]. Abraham is called “six days,” Hesed de ZA, which includes HGT NHY. And because it is six days, the world was built in it. Similarly, “He was seven years in building it” concerns the upper world, Bina, called “seven years.”

181) David wished to be built in the complete Malchut below, similar to the Malchut above. And he was not built until he came and bonded with the patriarchs in Hebron and stood there seven years, to be built within them. After seven years, he was built in all that was needed and his kingship was anointed so it would never depart him. If he had not corrected in Hebron to be connected in his place in the patriarchs, his kingship would not have been built so it could be properly anointed.

Similarly, the spirit of wisdom illuminated in Caleb, and he came to Hebron to conjoin with the patriarchs. He went to his place because the spirit of wisdom is received only by bonding with the patriarchs, and then it was his place, since it was given to him and he inherited it.

Ways—Paths—Pleasantness—and Peace

183) “Her ways are ways of pleasantness, and all her paths are peace.” “Her ways are ways of pleasantness” are the ways of the Torah. Anyone who walks in the ways of Torah, the Creator brings upon him the pleasantness of Divinity, never to part with him. “And all her paths are peace” are the paths of the Torah, since all the paths of the Torah are peace—peace for him above, peace for him below, peace for him in this world, and peace for him in the next world.

184) That Jew said, “There is an inner secret in this verse. I heard from my father and learned a good thing here in this verse.”

185) This verse is in two manners and in two discernments, since you read ways and you read paths in it. Also, you read pleasantness and you read peace in it.

186) “Her ways are ways of pleasantness,” as it is written, “Who makes a way in the sea,” for wherever the Torah writes, “way,” it is a road open for all. So are her ways. They are ways that are opened by the patriarchs, HGT, who dug in the great sea, Malchut, and entered it. And they are the paths that develop to each side and to all the directions in the world.

187) Pleasantness is pleasure that emerges from the next world, Bina, and shines to all the lights, ZON. They spread in all directions, to the right and to the left, and that good, the light of the next world that the patriarchs—HGT de ZA—nurse, is called “pleasantness.”

The thing after the next world is called “pleasantness,” since when the next world awakens to impart abundance, joy, lights, the freedom of the world awakens. This is why the next world, Bina, is called “pleasantness.”

There are two points in Malchut, one that is mitigated in Bina and is called Miftacha [key], and two that is unmitigated and is called Man’ula [lock]. Hence, there are two names to Yesod de Malchut: 1) When she is established from a Miftacha she is called “way” or “road,” and 2) when she is established from a Man’ula she is called “path” or “route.”

In all the places that are called “ways” in the Torah, it is a road that is open for all, since it is established from a Miftacha, which receives all the Mochin de Bina, called “pleasantness,” and is open to impart them to all the lower ones. This correction, to be fit for reception of the Mochin de Bina, was made out of her ascent to HGT de ZA, called patriarchs. And she is established there, the fourth of the patriarchs. This is why it is considered that the patriarchs established this Yesod in Malchut, called Miftacha.

Ways are open by the patriarchs, since HGT de ZA correct her into being their Malchut, the fourth of the patriarchs. This correction is called mining and digging because by that they make her a receptacle for the Mochin de Bina, which are called “pleasantness,” as it is written, “The well, which the princes dug,” which are AVI, “Which the nobles of the people delved,” meaning HGT de ZA.

188) When the Sabbath begins, all the wicked in hell rest and they have joy and rest on the Sabbath. When the Sabbath ends, we should evoke the upper joy to be saved from the punishment of hell, since from that time onwards they are sentenced. We should evoke and say, “And let the graciousness of the Lord our God be upon us,” which is to return and to extend the upper pleasantness, which is the Mochin de Bina, meaning the joy of everyone. This is why “Her ways are ways of pleasantness, and all her paths are peace.”

189) Her paths are the paths and routes that emerge from above, from AVI, which are the Man’ula. And they all receive a single covenant, called “peace,” Yesod de ZA, peace at home. It brings them to the great sea, Malchut, when it is in force, meaning when the great sea is only as left and in Dinim, as a frozen sea. Then, by the force of the Masach de Hirik in the middle line, it enhances the right over the left and they are mingled in one another, and then the waters open. This is considered that it makes peace, and then it gives him peace. This is the meaning of the words, “And all her paths are peace.”

Behold, the Hand of the Lord

190) In Egypt, the Creator killed all the cattle and flock. There were three deaths in the beasts: plague, the ones that died by the hail, and the firstborn among the cattle that died in the plague of the death of the firstborn.

191) And what was their death? It was written from the beginning, “Behold, the hand of the Lord is upon your cattle which are in the field.” Why does it not say, “The hand of the Lord” in all the plagues? Here it is a hand with five fingers. In the beginning, with the plague of lice, it was written, “This is the finger of God.” And here it is all five fingers, where each finger kills a single species, and there were five species, as it was written, “Upon the horses, upon the asses, upon the camels, upon the herds, and upon the flocks,” thus five kinds for five fingers, called “hand.” This is the reason why “The hand of the Lord is upon your cattle which are in the field,” a severe plague. They were dying of their own, meaning they were found dead.

192) After the Egyptians did not repent, these very letters of the plague returned and killed all those who were left. Thus, the letters of plague [Dever] returned and were hail [Barad], except that the plague is with calm and the hail is with fierceness and anger. And those two were in a single place, in five fingers.

193) In plague it is letters that are at ease, dying at ease, meaning they were dying of their own. Hail means that the letters returned to being in fierce anger and killed everything.

And I Will Make You a Great Nation

194) “And I will make you a great nation, and I will bless you, and make your name great; and so you shall be a blessing.” “And I will make you a great nation” corresponds to “Go forth from,” “And I will bless you” corresponds to “Of your country,” “And [I will] make your name great” corresponds to “And from your homeland,” and “So you shall be a blessing” corresponds to “And from your father’s house.” Opposite the four markings in the verse, “Go forth from,” he was promised four kinds of reward in the verse, “And I will make you a great nation.”

195) Here is the essence of the wisdom. “I will make you a great nation” corresponds to the right side, Hesed. “I will bless you” corresponds to the left side, Gevura. “[I will] make your name great” corresponds to the middle side, Tifferet, and “You shall be a blessing” corresponds to the side of the land of Israel, Malchut. And everything is the holy Merkava [structure/chariot], since HGT and Malchut are the legs of the Merkava.

196) Through the awakening below, there is awakening above. Before there is awakening below, no awakening above will be upon it. It is written about Abraham, “And they went out with them from Ur of the Chaldeans.” It should have said, “Went out with him,” but Terah and Lot went out with Abraham and Sarah, since after Abraham was saved from the fire, Terah reverted to doing his will, and since they first awakened from below to go to the land of Canaan, they were immediately awoken upon from above, and the Creator said to him, “Go forth.”

197) “Go forth” means go to your correction. “From your land” is from that side of the settlement that you weigh, where you were born, from the right side before it was included in the left. The Creator told him to leave there. “And from your homeland” means from that offspring of yours, from the left side before it was included in the right, since the left is an offspring of the right. “And from your father’s house,” whose roots you watch. The Creator told him not to look at them anymore. “To the land which I will show you,” since then what you wish for will appear to you, meaning the force appointed over you. Promptly, “So Abram went forth as the Lord had spoken to him,” and we want to go from here to attain the meaning of the wisdom.

And Sarai Was Barren

198) “And Sarai was barren; she had no child.” Woe unto that. Woe unto that time when Hagar delivered Ishmael.

199) But Sarah gave birth after Ishmael was born, and she had a son from a holy seed. Hence, why do you say, “Woe”? Indeed, woe unto that time for because Sarah was delayed, it is written, “And Sarai said unto Abram, ‘ … Please come to my maid.’” This is why it was the right time for Hagar to inherit her mistress, Sarah, and Hagar had a son from Abraham.

200) And Abraham said, “Oh that Ishmael might live before You.” And even though the Creator was telling him about Isaac, Abraham clung to Ishmael until the Creator replied to him, “And as for Ishmael, I have heard you.” Afterwards he was circumcised and came into the holy covenant before Isaac came to the world.

201) For four hundred years the appointee of the sons of Ishmael stood and asked before the Creator. He told him, “Do those who were circumcised have a part in Your name?” The Creator told him, “Yes.” He told him, “But Ishmael was circumcised, why has he no share in you like Isaac?” He replied, “One was circumcised properly and with his corrections, and the other was not. Moreover, they adhere to Me properly for eight days, and the others are as far as several days away from Me.” The appointed minister told him, “And yet, since he was circumcised, will he not have a good reward for it?”

202) Woe unto that time when Ishmael was born in the world and was circumcised. What did the Creator do with regards to the complaint of Ishmael’s minister? He removed the sons of Ishmael from adhesion with the upper one and gave them a part in the holy land below, because of the circumcision in them.

203) And the children of Ishmael are destined to rule over the holy land for a long time, when it is empty of everything, as their circumcision is empty without perfection. And they will detain the children of Israel from returning to their places until the merit of the sons of Ishmael is complemented.

204) And the children of Ishmael are destined to evoke great wars in the world. And the children of Edom will gather against them and will wage war on them—one at sea, one on land, and one near Jerusalem. And they will rule over each other but the holy land will not be given to the children of Edom.

205) At that time, a nation will awaken against evil Rome from the end of the world and will wage war against it for three months. Nations will gather there and will fall into their hands until all the children of Edom gather to it from all corners of the world.

Then the Creator will awaken upon them, as it is written, “For the Lord has a sacrifice in Bozrah.” And what does it say afterwards? “That it might take hold of the ends of the earth,” and obliterate the children of Ishmael from the land and break all the forces above, and no force will remain above over the nations of the world, which is Israel, except the force of Israel, as it is written, “The Lord is your shade upon your right hand.”

206) Because the Holy Name is in the right, and the Torah is in the right, everything depends on the right, and we must raise the right above the left, as it is written, “At His right hand was a fiery law.” And in the future, “Save with Your right hand and answer me,” “For then will I turn to the peoples a pure language, that they may all call upon the name of the Lord, to serve Him with one consent,” and it is written, “In that day shall the Lord be One, and His name one.”