And You Shall Command
1) What is the difference between here and all other places? It writes, “And bring near you,” “And you shall speak unto all that are wise-hearted,” “And you shall command the children of Israel,” “And take also the finest of perfumes, of flowing myrrh.” This is not as it is written in all other places, “And you shall bring,” “And said,” “Command,” and “And … took.” Indeed, Divinity is with him, since Divinity is called “You.” When it writes, “And you,” it means to include Divinity in the command and in the speech.
2) The upper light, ZA, and the bottom light, Nukva, are included together in the word, “And you,” since “you” is the name of the Nukva, and the added Vav [“and”] is ZA, as it is written, “And You preserve them all,” relating to ZA and Nukva. This is why it is not written, “And you have brought Aaron your brother,” “And you have commanded the children of Israel,” “And you spoke unto all that are wise-hearted,” since at that time the sun, ZA, was in the moon, Nukva, and everything was shared as one, ZA and Nukva, to be on the artfulness of the work. This is why it is written about them, “And you,” indicating ZA and Nukva. We learn from this that the Creator was present in the craftsmanship of the work of the tabernacle, as it is written, “In whom the Lord hath put wisdom and understanding.”
3) From this we learn that ZA and Nukva were on the craftsmanship of the work of the tabernacle, as it is written, “And you shall speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom.” If it relates to the wise-hearted, it should have said, “Whom I have filled” in plural form. However, “Whom I have filled” concerns the heart, Divinity. This is why it should be said, “Whom I have filled with the spirit of wisdom,” indicating that the sun, ZA, is in the moon, the Nukva, called “heart,” in completeness of everything. And this is why everything, which is ZA and Nukva, was registered in all the places in the work of the tabernacle. But if we interpret their meaning as ZA and Nukva, how do the “And you,” “And you” reconcile with the rest of the text?
4) When He said to Moses to bring the “And you,” meaning ZA and Nukva, nearer to Aaron, it was to unite the Holy Name, “And you,” in him and to bring it closer to him. This is why it is written, “And you shall speak unto all that are wise-hearted,” so he will speak, bring closer, and unite the name, “And you,” meaning ZON, to all the wise-hearted. This so because all of them did not come to do the work of the tabernacle until the spirit of holiness was speaking within them and secretly whispered to them how they were to do it, and then they carried out the work.
This is why it is written, “And you shall command the children of Israel,” meaning that the spirit of holiness implied in the name, “And you,” will command the children of Israel and will shine upon them so they will perform the act with a complete desire. Also, “And take also,” “And bring near you,” and all those “And you” that are written here concerning the work of the tabernacle, it is all done with this meaning, of the name, “And you.”
5) “But You, O Lord, be not far off; O You my strength, hasten to help me.” “And You, O Lord,” where “You” is the Nukva. And the name, HaVaYaH, is ZA. He prays that all will be one, that they will be united in each other. “Be not far off” means that He will not move far off from him, that the upper light, ZA, will move from the lower light, Nukva, since when the upper light departs from the lower light, all the light darkens and is absent in the world. This is so because the world receives only from the Malchut, who is the lower light. If the upper light, ZA, does not shine in her, she has nothing to shine in this world.
6) The Temple was ruined in the days of Jeremiah because ZA departed from the Malchut. And even though it was later rebuilt, in the second Temple, the light did not return to its place as it should. This is why the name of the prophet who was prophesying about it is Jeremiah, from the [Hebrew] letters Yarum [will lift] YaHU [Yod–Hey–Vav], which means departure of the upper light above Malchut. Afterwards, it did not return to shine properly in the second Temple. The name Jeremiah indicates that the upper light departed from Malchut and did not return to its place, the Temple was ruined, and the lights darkened.
7) However, Isaiah—whose name is from the [Hebrew] letters Yesha [salvation] YaHU [Yod–Hey–Vav]—causes redemption, the return of the upper light to its place, to Malchut, and the building of the Temple. Then, all the abundance and all the lights will return to be as in the beginning. For this reason, the names of these two prophets stand one opposite the other: the name of one is Yarum [will lift] Yod–Hey–Vav, and the name of the other is the opposite, Yesha [salvation] Yod–Hey–Vav, since the name causes.
Joining the letters to one another causes an act according to their meaning, for better or for worse. This is the meaning of the joining of the letters of the holy names. Also, the letters themselves cause the upper secrets to appear according to the meaning of the name, meaning the letters themselves cause high and holy secrets to be seen in them.
The Meaning of the Letters of the Holy Name
8) The first matter is Yod de [of] HaVaYaH. This is the first point, meaning Hochma, which stands on nine pillars that support it. Also, they stand toward the four directions of the world: south, north, east, and west. These are the three lines and Malchut, as the end of the thought—the last point, Malchut—stands toward the four directions of the world, south, north, east, and west, meaning the three lines and Malchut that receives them. Also, they are equal to each other, except for the highest point, the Yod de HaVaYaH, which is male, and the last point, Malchut, which is female.
9) This Yod, Hochma, stands without a body, she has no Kli because there are only three Kelim—Bina, Tifferet, and Malchut—and Hochma has no Kli. Instead, she dresses in the interior of Bina, Tifferet, and Malchut. When she is clothed, meaning when she is clothed within them, she stands on nine pillars—HBD, HGT, NHY—like the letter final Mem  without a circle. And even though the letter Samech is round and stands in a circle, the Yod is Samech and the first Hey is a square Mem. However, in letters that are engraved in points, meaning in letters that indicate to Hochma, which are called “points,”, it is considered that the lights above are in a square, and below are in a circle.
This relates to the illumination of Hochma, where the GAR are considered the Mochin in the drawing of a square, which is the final Mem , referring to the four Behinot [discernments] HB HG in the three lines, upper HBD of the upper AVI, which are implied in the Yod de HaVaYaH. Each of them consists of ten, thus they are Mem [40 in Gematria], in a square. They are regarded as blocked Mem because they are in concealed Hassadim, where the middle line, Daat, does not disclose Hochma in them. Hence, the middle line is considered two Behinot—Hesed and Gevura.
However, below, in HBD de YESHSUT, the first Hey of HaVaYaH are in a circle, Lamed de Tzelem, which is a circle. This is so because the middle line in them unites the two lines and discloses the Hochma. Hence, the Hesed and Gevura in the middle line have united into a single Behina, and they are only three Behinot—Hochma, Bina, Daat—in each of which are ten Sefirot, which are the thirty, which is round.
And what is written, that the first Hey is a blocked Mem and the Yod is Samech, relates to the presence of illumination of Hassadim that are in upper AVI in a constant Zivug. This applies in HBD HGT de Bina, hence they are Samech [60 in Gematria], six Sefirot with each containing ten. And YESHSUT, which are the first Hey de HaVaYaH, are the four Sefirot NHYM de AVI, which is the blocked Mem. And because they are Hochma without Hassadim, she is blocked and cannot shine.
10) This square stands with three points, three on each side. They amount to eight points, and they are nine points. And he explains: they stand and come out from the light, Bina de AA, and Keter de Yod, which is AVI in a square, meaning Mem  in nine pillars for the letter Yod, which is one point out of them, meaning HBD, HGT, NHY are nine. And they are eight because the letter Mem in a square is three, three to each side, when not counting the Yod herself, meaning Bina, Daat, HGT, NHY.
11) The letter Yod is one point. Although she is one point, her shape is a Rosh [head] above, the upper tip of the Yod, the tip below, and the point itself. Hence, she is three points like , right, left, and middle, three lines. For this reason, the expansion into four sides—three, three to each side—is nine with the Yod, and it is eight without the Yod itself.
There are Rosh [head], Toch [interior], Sof [end] in the letter Yod. These are the upper tip, the lower tip, and the point itself. These are the three lines in it because its Rosh and Toch are the two lines, right and left, and her Sof is the middle line. They are included in one another, hence there are three lines in the Rosh of the Yod, three lines in the Toch of the Yod, and three lines in her Sof. The three lines at the Rosh are HBD, the three lines at the Toch are HGT, and the three lines at the Sof are NHY, and they are all in a square of Mem  de Tzelem, where the middle line in the Rosh, in the Toch, and in the Sof divides into Hesed, Gevura, ZA, and Malchut.
Thus, there are four directions in each of the three lines. The two lines—right and left—are south and north, and the two Behinot in the middle line are east and west, where ZA is east and Malchut is west. And when it is written that the two points expanded and became three, it means that the two lines—right and left—expanded and became three lines—right, left, and middle line—and the one—the middle line—became two—ZA and Malchut, east and west.
It was said that the expansion into four sides—three, three, to each side—is nine, along with the Yod, and it is eight without the Yod itself. This is so because the three lines expand to four directions—south, north, east, and west—as Mem . It turns out that in the Yod, there are three of the kind of  in the Rosh, which are the three lines, HBD: a in the Toch, which are the three lines, HGT, and a in the Sof, which are the three lines, NHY. They are three, three to each side, to the three sides in the Yod, in each of them are three, three. In many places in The Zohar, a side means Behina [discernment]. It is nine with the Behina of the Yod, Hochma, and eight without the Yod.
12) Those eight points are pillars that come out of the light, from Bina de AA and Keter de AVI, since they support the letter Yod. This is so because the Yod dresses in these eight points, which are Bina, Daat, HGT, NHY, and they are considered her Merkava [assembly/structure/chariot]. They are not called by a name, but only by the nine points [punctuation marks] in the Torah—Kamatz, Patach, Tzereh, which are GAR, Segol, Shvah, Holam, which are HGT, and Hirik, Kubutz, Shuruk, which are NHY—since the Sefirot of Hochma are called “points.”
13) In Adam’s book, these ten, which are eight, were divided in the combinations of letters of the Holy Name. Bina and Daat shine to the first Hey of HaVaYaH; HGT NHY shine to Vav de HaVaYaH; and Ateret Yesod shines to the bottom Hey de HaVaYaH, to join them and to unite them in all those manners. This is so because when these eight—which are nine—travel, they shine their illumination by three lines one at a time. They shine in illumination of the letter Mem in a square, and elicit eight lights that seem as nine and divide below, between the Sefirot Bina, ZA, and Malchut, even to the point of carrying the whole tabernacle, which is Malchut. This is so because the Hochma in the Yod de HaVaYaH appears only in Malchut. Hence, the eight points need to expand through the Malchut, called “tabernacle,” where the Hochma appears.
14) And they are the combination of the Holy Name in seventy-two engraved letters that emerge from three colors—right, left, and middle—which are HGT de ZA. And everything is from the three points, which are the measure of the letter Yod, its Rosh–Toch–Sof. It shines to four directions in the letter final Mem de Tzelem, and they are eight points, without the Hochma, and nine points with the Hochma. This is because each of the three points of Rosh–Toch–Sof of the Yod consists of all three, and they are nine, which are HBD, HGT, NHY.
They are also twelve high points, three, three to each side. She shines in final Mem, which has four directions—south, north, east, and west—because the middle line divides into two: ZA and Malchut. For this reason, there are four lights in the Rosh of the Yod, HBD, four lights in the Toch of the Yod, HGT, and four lights in the Sof of the Yod, NHY. This is so because Daat, Tifferet, and Yesod divide into two lights each, and descend through twelve to VAK. And when these twelve are engraved in VAK de ZA, they are seventy-two names, since six times twelve is seventy-two, which is the Holy Name of AB, which comes out of the twelve points of Yod de HaVaYaH.
15) Everything rises in a desire to support the thought, Hochma, in those supports of the Yod. All those combinations of the name, AB, are to reveal the Hochma in the Yod de HaVaYaH, which is called “thought.” For this reason, the letters come in their combinations in the name AB as three, three letters in each of the combinations in it, to rise in the desire of the letter Yod de HaVaYaH, which contains three points, Rosh–Toch–Sof.
Hence, it does not rise along with the ascent of the combination, but from the essence and root of those who support, who support the letter Yod, meaning in the letter square Mem. These are the three points Rosh–Toch–Sof, which are the essence and root of all the supports, which hang down from her, who are nine points, eight points, twelve points, and seventy-two points.
It turns out that the whole of the Holy Name stands in the letter Yod, and everything is extension of Hochma. It stands in the light, Bina de AA, the Keter of this Yod, which is AVI, to support each letter in the name HaVaYaH. And those who support the nine, the eight, the twelve, and the seventy-two are the Merkava [chariot/structure] of each letter in the name HaVaYaH.
16) The second matter is the letter Hey of HaVaYaH, which stands on five pillars that support it. They come out from the light, from Bina de AA, after it ceased and rose above the Masach. This is so because through the ascent of Malchut to the place of Bina de AA, the ending Masach to the Rosh de AA was made there, and Bina and TM de AA went outside the Rosh, to the place of HGT de AA, where AVI and YESHSUT de Atzilut stand.
Afterwards, at the time of Gadlut, Bina and TM return to the Rosh de AA, which rise above the ending Masach and become Rosh de AA once more. At that time, they also raise AVI and YESHSUT—which are Yod–Hey de HaVaYaH—with them to the place of Rosh de AA and they shine for them.
The Butzina, meaning the light, the Bina de AA, shine to the Hey de HaVaYaH after it ceased and rose above the Masach that ends the Rosh de AA.
17) This letter is called “The palace of holiness to the point,” the Yod de HaVaYaH, where everything is in the letter square Mem , where the illumination of Hochma does not appear. But here, the letter Mem is not written, only the letter Hey, since here the disclosure begins in the letter Lamed de Tzelem, and her Merkava is five pillars.
18) The five pillars: When the light of Butzina illuminated in the letter Yod and Bina de AA was illuminated by that illumination that the Butzina shone, nine pillars were made—HBD, HGT, NHY. They expanded from the Rosh–Toch–Sof [RTS] of Yod, and the three points of the Yod expanded out of the illumination that illuminated the letter Yod. The two points above, at the Rosh of the Yod, are the upper tip and the Guf [body] of the Yod, and the point below is the bottom tip of the Yod, such as this , three lines—right, left, and middle.
When the two points Holam and Shuruk expanded and became two lines, the middle line connected to them in Hirik, they became three, and the middle line became two, dividing into Hesed, which is ZA, and Gevura, which is the Nukva. These four points expanded and became one Heichal [palace], and after that Heichal became the first point, this letter Hey was done in concealment and under a cover, and it stands over the other Heys [plural of Hey].
Five levels came out in Atzilut from the new MA: 1) Keter in Partzuf Atik; 2) Hochma in Partzuf AA; 3) Bina was divided into two Partzufim—her KH became Partzuf upper AVI, and her Bina and TM became Partzuf YESHSUT; 4) Tifferet came out in Partzuf ZA; 5) Malchut came out in Partzuf Nukva de ZA.
Thus, you find that only the level of Bina was divided into two Partzufim that each contains ten Sefirot. These are Yod–Hey de HaVaYaH, where upper AVI is Yod and YESHSUT is Hey. AVI, who are the Yod de HaVaYaH, divided into two Behinot [discernments], too, during the exit of the point of Holam in all the degrees, during the ascent of Malchut from each degree to the Bina of each degree. At that time, Bina and TM of the Yod fell into the degree below it, which is the Hey de HaVaYaH. And you should know that when each Bina and TM that fell from their degree return to their degree at the time of the points of Shuruk, they do not actually unite into a single degree with the Keter in Hochma that remained in the degree. Instead, they are established as the left, the Nukva of Keter and Hochma in the degree.
Thus, there are two Nukvin [Aramaic: plural of Nukva] to the Yod de HaVaYaH, which are upper AVI. The first Nukva is Bina and TM that fell from the Yod during the Katnut and descended to YESHSUT, which is Hey de HaVaYaH. These Bina and TM are Vav and Dalet of the filling of the Yod. The second Nukva is YESHSUT, Bina, and TM of the general level of Bina, which was established into a separate degree, Hey de HaVaYaH.
However, during the Katnut, they are not considered Nukvin because then both are below the degree of AVI, the Yod de HaVaYaH. Yet, during the elicitation of the point of Shuruk, when Bina and TM of all the degrees return and rise to their degrees, taking the lower degree that they were in while they were fallen back with them, Bina and TM of the Yod rose to Yod again and became a Nukva to her, Vav–Dalet of the filling of Yod. Also, these Bina and TM raised the Hey de HaVaYaH with them to the Yod, as well, since they were clothed in them while they were fallen. Thus, the Hey de HaVaYaH, too, was established as a Nukva to the Yod, as its left line. Thus, the Yod has two Nukvin: 1) Vav–Dalet of the filling of Yod, which is HGT de Yod, and 2) Hey de HaVaYaH, which is NHY de Yod.
Hence, they come out of the light, from Bina de AA, since each degree receives its illumination from its corresponding Behina in the upper one. And since the Yod–Hey de HaVaYaH are both the level of Bina, they receive from AA, from the level of Hochma, though only from its corresponding Behina, from Bina in AA, and she is called Butzina, which shines after it has stopped and rose above the Masach that ends the Rosh de AA.
This is so because before Bina de AA returned and rose to Rosh de AA, all the degrees were in Katnut, and Bina and TM of the Yod, meaning Vav–Dalet of the filling of Yod, as well as Bina and TM of the level of Bina, meaning Hey de HaVaYaH, both were still not at the degrees of Yod, to be regarded as the two Nukvin of Yod. Instead, they were fallen outside the degree of Yod. Still, after Bina de AA returned and rose to Rosh de AA, above the Masach, Bina and TM of the Yod, too, rose to the degree of Yod and became her Nukva, meaning Hey in the form of Vav–Dalet with the filling of Yod.
And when the light of Butzina illuminated in the letter Yod and Bina de AA was illuminated by that illumination that the Butzina illuminated, nine pillars were made. This is so because the Yod received all three Behinot [plural of Behina], Holam, Shuruk, Hirik from the Butzina, meaning the three lines RTS of the Yod, and each of them consists of all three. Hence, there are three lines in the Rosh, HBD, three lines in the Toch, HGT, and three lines in the Sof, NHY.
However, the Hey—Bina and TM de Yod—that fell from her during the illumination of the point of Holam, in Katnut, did not begin to shine, meaning to be a Nukva to the Yod and receive from her until after it had ceased and rose above the Masach that ends the Rosh de AA. At that time, it is the illumination of Shuruk, which is only the Toch of the Yod, her HGT. Hence, she receives only the illumination of the three lines from HGT de Yod.
And when the light of Butzina illuminated in the letter Yod, from the part of illumination of the Yod, the three points of the Yod—Holam, Shuruk, Hirik—expanded, became two lines, and the middle line connected to them in Hirik. Thus, they became three in the part of illumination of the Toch of the Yod, which was divided into three lines, which are four, and the middle line became two, which was divided into Hesed, which is ZA, and Gevura, which is Nukva. Then these four points expanded and became one Heichal, which was established as a Heichal to the Yod, Nukva to the Yod, since Nukva is called Heichal. But with respect to the three lines in the Rosh, the Yod does not receive because its illumination begins from the Toch de Yod.
Once this Heichal became the first point, meaning after the Hey de Yod received from the illumination of Shuruk, she rose from the place where she fell and became a Nukva to the first point, the Yod. In concealment and in hiding, the letter Hey—meaning the Vav–Dalet of the filling of Yod—became a Nukva to her, concealing and hiding the Hochma, and was established as unknown, which is upper Ima. She stands on the other Hey, Hey de HaVaYaH, meaning Bina, and TM of the general Bina de Atzilut, called YESHSUT, where the illumination of Hochma begins to appear. She dresses the Sof of the Yod, her NHY, since the Yod has RTS, in each of which are three degrees.
And the Dalet–Vav of the filling of Yod, meaning Bina and TM of the Yod herself, became Hey, clothing the HGT de Yod, and these two are called “upper AVI. Also, Hey de HaVaYaH, which is YESHSUT, clothes the NHY of the Yod, hence there are only four points in each of the two letters Hey, and not all nine, as in the Yod. This is because each has only one Behina of the Yod—one has Toch and the other Sof.
19) There are four concealed points, two lines—right and left, and right and left in the middle line. They are five with one point that stands in the middle of them, the Yesod in her, which is a path of Aba in a route of Ima. And she—the Hey, Nukva de Yod, called “upper Ima,” like the Hey below, meaning the Malchut—stands on four: on three lines and the Malchut that receives them, and she is a point on four. In other words, Malchut herself, the point, stands in the middle of them because she receives from three lines and is considered among the four. She is considered the Ateret Yesod, called Miftacha, and not the actual Malchut.
Here, too, there are four hidden points and a route in the middle line. And the reason she stands on five other supports, the Hey de HaVaYaH, YESHSUT, is that the upper point, the Yod de HaVaYaH, is on the two Behinot: 1) When she is on her own and is not clothed in YESHSUT. At that time, the Vav–Dalet of the filling of Yod became a Nukva in and of herself, which is Hey in five concealments. 2) And one in the covered, meaning that she is clothed in YESHSUT, at which time the YESHSUT is considered the Nukva of the Yod and the Vav–Dalet. At that time she is included in the Yod as a male. This is why there are two letters Hey.
20) In Enoch’s book of secrets, it is written that the Hey stands on five supports that emerge from the Butzina, which is Bina de AA, the letters Vav–Dalet of the filling of Yod, meaning upper Ima. At that time, this Hey elicits five other pillars, which are the first Hey of HaVaYaH, meaning YESHSUT. It turns out that this Hey is ten—her five supports and the five supports of Hey de HaVaYaH, which are together in the place of the Yod.
When Hey de HaVaYaH separates from the Hey of Vav–Dalet in the filling of the Yod and comes to her place, this Hey stands on five supports: four supports are the three lines and the Malchut that receives them, and the fifth is the point in the middle of them. The four supports are included in one another in a way that there are three lines in each of the four supports, which are twelve, and they are the thirteen qualities of Rachamim with one degree that is added to them, the point in the middle line of the four supports. Thus, they receive from the thirteen qualities of Rachamim in Dikna de AA.
21) And these are the twelve pillars in VAK, since YESHSUT are VAK de AVI, and those twelve shine in each of their edges. They are named as the number AB  because six times twelve is seventy-two. At one time they are regarded as the name Mem–Bet in YESHSUT themselves, and another time as AB, when they descend to VAK de ZA, for only there does the name AB shine. In YESHSUT, paths spread from AB to all sides, meaning the thirty-two paths of Hochma [wisdom], and when you deduct thirty-two from seventy-two, you are left with forty. They are forty-two when including the two Awznayim [ears]—right and left—where Awznayim are Bina—the right is YESHS and the left is Tevuna, which are the roots of the lights; they are forty-two, the name Mem–Bet. These are the forty-two upper letters, the big letters in the Torah.
22) There are big letters and there are small letters. The big letters are above, in Bina, and the small letters are below, in Malchut. Below, in Malchut, everything is as it is above, in Bina. This is so because there are high, holy names in Bina, which are drawn out only by the will of the spirit and the heart without any speech, and there are lower holy names in Malchut that extend in speech and in extending the thought and the desire over them.
23) There are also other names below, from Sitra Achra. They are extended by the will of an act below, to raise to them the desire in the act below. This is so because the Sitra Achra awakens only in actions of this world, to be defiled in them. Such were Balaam and the people of the east, and all those who engage in the other side. They awaken it by doing deeds below to awaken it.
24) Those from the Sitra Achra do not stand in the written letters of the twenty-two letters of the Torah, except for two: Het and Kof. The Klipa of Yesod is called Het—the sons of Het [Heth], who negotiated with Abraham at the Cave of Machpelah—and the Klipa of Malchut, which is called Kof. The three letters Shin–Kof–Reish support them, the Sitra Achra, meaning they cling to them. However, those Het and Kof have greater presence in them.
This is why in the Psalm of praise of David there is a Vav written in the middle of all the verses after the cantillation mark, Etnahtah in each letter, meaning on each verse, where each begins with a specific letter from the alphabet, except for those two letters, Het and Kof.
It is written, “The Lord is gracious, and full of compassion; slow to anger, and of great mercy.” There is no Vav written in, “And slow to anger, and of great mercy.” And it does write, “The Lord is near unto all them that call upon Him, to all that call upon Him in truth.” It does not write, “And to all that call upon Him in truth.” This is so because the Vav is the name of the Creator, the middle line, which unites the right and the left, and the Sitra Achra has no desire for the middle line. This is why Vav is not written in the middle of the text, to indicate that there is hold for the Sitra Achra in them.
25) Hence, they are forty-two letters by which this world was created. It turns out that this upper Hey de HaVaYaH amounts to ninety-two, which are forty that remained of the AB in her. And two Awznayim—right and left—are forty-two. Each of her five supports is made of ten, which are fifty, and fifty and forty-two are ninety-two. Ninety, excluding the two Awznayim—right and left—are as it is written, “And shall Sarah, who is ninety years old, bear?” Sarah indicates Ima, which is the upper Hey de HaVaYaH. However, with the Awznayim, she is ninety-two. And when the degree of the covenant, Yesod, is added to them—meaning the eighth firmament, and stands for eight days, meaning the circumcision is for eight days—ninety-two and eight of Yesod, they are one hundred. And those are the one hundred blessings with which the assembly of Israel, Malchut, should be crowned each day, and all is in the Hey.
26) The shape of the Hey is in two letters Nun, which are one hundred, meaning the two Heys that have ten supporters, each of which consists of ten. One Hey is five supports and Merkavot [plural of Merkava—chariot/structure] that emerge from the Butzina, which is Bina de AA, upper Ima, which is Vav–Dalet of the filling of Yod. The other Hey is the five other supports that come out of her, which is the first Hey de HaVaYaH, YESHSUT, and ten supports of these two letters Hey are the two letters Nun. This is why their shapes are such as this: , two letters Nun and a point that stands in the middle line. This is why Vav always stands between them, like a Nun, since this is the place of ZA, which is Vav, to be crowned, to receive Mochin de GAR.
27) When she was established in only fifty, meaning after the Hey de HaVaYaH retired from upper Ima and came to her place, she is at one point that stands in Nun—like this Nun, which sounds so when pronounced—where the Vav is a point between them and governs them.
28) A third matter is the letter Vav de HaVaYaH, the shape of Adam, ZA, in which there is HaVaYaH with the filling of Alephs, which are Adam in Gematria, MA. The letter Vav implies to the three edges in it. It stands on twelve Merkavot [plural of Merkava] because three times twenty-four are seventy-two. This is so because this letter includes the expansion of the shape of Adam, opposite the arms HG, the thighs, NH, and the Guf, Tifferet and Yesod. Their organs are twenty-four in the arms, twenty-four in the thighs, and twenty-four in the Guf, but they are all blocked in the Guf, Tifferet, and the Guf stands in all three twenty-four, and all seventy-two Merkavot are included in the Guf. And because they are all included in it, the Vav stands in one expansion, in one line that contains them all.
29) One Guf contains all twenty-four Merkavot: the Rosh of the Vav has six Merkavot in it, the Guf of the Vav has eighteen Merkavot, where six and eighteen are twenty-four. And although all the Merkavot are twelve to each edge in the VAK, and six times twelve are seventy-two and not twenty-four, it is certain that the Guf stands in all of them. However, with respect to the twenty-four, where the Guf is regarded as only one third of seventy-two, they are explained—six in the Rosh are HGT NHY in the Rosh, which are organs in which to insert the Rosh, GAR. And the eighteen are eighteen vertebrae in the spine, on which the Rosh stands and the Guf is supported.
The Rosh is established in Hesed and Gevura, lacking GAR de Rosh and having only VAK de Rosh in it. However, the disclosure of the VAK de Rosh is not in the Rosh. Rather, it is in the three lines in the Guf. The VAK de Rosh appear in each line, and three times six are eighteen. These are the eighteen vertebrae in the spine, since the three lines in the Guf reveal the illumination of Hochma in the Rosh. Thus, it is considered that the Rosh stands over them, and the whole Guf stands over them, as well.
30) All twenty-four Merkavot expanded in the Rosh and Guf of the Vav, and the six includes all sixty Sefirot, being that it is the six Sefirot HGT NHY, where each comprises ten. Hence, the appearance of the letter Vav, meaning the Rosh of the Vav, is in six points, HGT NHY, and the Guf of the Vav is in eighteen. And all the secrets become clear in the Guf, since the arms and the thighs, HGT and NH, are concealed because they are the two upper lines that do not shine except through the middle line, which unites them in one another in the Vav. This is why everything is included in the letter Vav and in its shape.
31) And when the perfection of the Vav, the middle line, appears, meaning the middle line, all the evil sides are blocked and separate from the moon, the Malchut, and do not cover her. This is so because the middle line breaches all the lintels in the firmaments and shines for Malchut, and the slanderer cannot do any harm. And when the Vav, the middle line, departs, the slanderer rises, complains, seduces, and can slander against all the people in the world, for he is an old and foolish king.
32) Vav de HaVaYaH is light that shines to the moon, to Malchut. Even though many lights are included in the Vav, meaning ZA, the light that shines to the moon, is only one expansion to fill her. Also, ZA is an Aleph whose shape is Vav in between two letters Yod on its right and on its left .
ZA, the middle line, subdues and unites the right and the left. Hence, the right and the left are attached to it in the shape of the two letters Yod in the Aleph. It is written about that, “Three come out of one; one is rewarded with all three,” and it is registered in all those secrets in the Aleph. When it shines to the moon, to Malchut, it shines to her in Vav, whose shape is one line, the expansion of the middle line that consists of both, right and left.
33) In the book of Adam ha Rishon it is written concerning the shapes of the letters that the shape of the Vav is a point from above, which implies to the Yod de HaVaYaH, and five points below, which are the first Hey of HaVaYaH, five supports. Also, this measure of the Vav de HaVaYaH, ZA, contains within it the Yod–Hey de HaVaYaH, the son of Koh [Yod–Hey]. And each of the six points in it stands in ten, for there is no point that is not complemented into ten, since each point has nine supports and Merkavot [structures], which are the RTS [Rosh–Toch–Sof] in her, where each one in the RTS comprises three lines, and the actual point complements to ten.
This is so because the point of the right has nine supports and Merkavot, and with her, herself, she is ten. It is the same with the point of the left and similarly to all sides. Hence, all the points contain ten each, she and her Merkavot. Also, they are all contained in the expansion of the letter Vav, for which reason everything is in the shape of the letter Vav, in depicting a single point from above and five points below.
34) When the sun, ZA, enters the moon, Malchut, one expansion comes out of the Vav, which is the covenant, the Yesod, like a Gimel, whose shape is Vav with an added point at its end . This is the crown that was added in it, the Masach in it, which rewards the poor, since the Gimel is Yesod and the Dalet is Malchut, and this is to enter the Nukva, Malchut.
When all that is included in the expansion of the letter Vav, ZA, it is ready to mate with the Nukva, as it is written, “And you, bring Aaron your brother near you,” which comes to include the right arm, Hesed, meaning Aaron, in the Guf, which is Moses. “And his sons with him” are all his Merkavot and supports. The left arm is included in Moses, who is the Merkava for ZA, Vav, as it is written, “Take the Levites.” The Levites are the left arm, Gevura, so that Vav, Moses, will be mingled with everything in a single expansion, being one.
35) Hence, there is unification in this Vav, in right, left, and middle: the middle is Moses, the right is Aaron, and the left are the Levites, and all is one. This is why it was made in one expansion, it is called “one,” and there is only one expansion in the Vav, one line, and this is “one.”
36) The bottom Hey of HaVaYaH, Malchut, is made into one Guf in this middle point. Even though she is one Guf in ten Sefirot, her essence is the middle point, Malchut, and the rest is only included. The Vav de HaVaYaH, ZA, entered her and the Vav is between the two points: Ima above and Malchut below. At that time, the upper world, Bina, is in the bottom world, Malchut, and they are one.
37) The thighs below, Netzah and Hod in the letter Vav, Tifferet, are included in that Vav. It is written, “Remember the law of Moses My servant,” and it does not write, “My prophet,” to show that it is all included in the Vav, Tifferet, and prophets are Netzah and Hod, which are included in Moses, Tifferet. This is why there is no need to write, “Moses my prophet,” and the letter Vav is called “one,” and he is one, alone, and one expansion.
And You, Bring … Near You
38) Moses, the sun, was not using the moon, Malchut, until he was included in the letter Vav, in Aaron, and in the Levites—right and left—on all sides. It is written, “From among the children of Israel, to minister unto Me in the priest’s office.” “To minister unto Me” is with an excess Vav [in Hebrew], which means using the letter Vav, Tifferet, “Unto Me,” which is the letter Hey, Malchut. This means using and serving the Vav in the Hey so all will be one. Happy are Israel who went into the secrets of Torah and came out, and know the secrets of the ways of Torah, to walk in the path of truth.
39) It is written, “From among the children of Israel,” since everything is called “one” being one, as it should be, only from among the children of Israel. This is so because the children of Israel stand below to open ways, to illuminate paths, to light the candles, which are the upper Sefirot, and to bring everything from below upwards so all will be one. This is why it is written, “But you that cleave unto the Lord.”
40) “And you, bring … near you.” Everything is brought closer by those who know how to unite the unification and to serve his Master. This is so because when the offering is there as it should be, everything draws near together—the sides, right and left—and the illumination of the face of the Creator is in the world, in the Temple. Then the Sitra Achra surrenders and hides, and the side of holiness governs with light and joy. And when the offering is not present as it should be, or if the unification was not as it should be, the faces are sad and light is absent. Then the moon, Malchut, is hidden and the Sitra Achra governs the world, since there is none who knows how to unite the Holy Name properly.
41) The Creator did not test Job and did not have a test with him as the tests of the rest of the righteous. After all, it does not say about him, “And God tested Job,” as it is written about Abraham, “And God tested Abraham,” who sacrificed his only son with his own hands. He did not give and did not pass over anything to Job, and he was not told that He would give. Instead, he was given to the hands of the slanderer under the Din [judgment] of the Creator, who evoked the slanderer upon him, for which he did not ask. This is so because the slanderer always comes to awaken upon people, and here the Creator awakened the slanderer on him, as it is written, “Have you considered My servant Job?”
And in the Course of Days
42) “And in the course of Yamim [Hebrew: days], Cain brought an offering to the Lord of the fruit of the ground.” “In the course of Yamim” is impurity, and not “In the course of Yamin [Aramaic: days],” which is holiness. The Creator said to Daniel, “But you, go your way till the end.” He told Him, “Which end? End of Yamim or end of Yamin?” He told him, “End of Yamin.”
43) This is what David feared, as it is written, “Lord, make me know my end,” whether to the end of Yamim or the end of Yamin? And here, about Cain, it is written, “And in the course of Yamim,” and not “End of Yamin.” This is why his offering was not accepted, for it was all from the Sitra Achra.
44) It is written, “And Abel, he too brought of the firstlings of his flock and of their fat.” “He too” shows that there was a part to the Sitra Achra in the offering of Abel, too, and there was a part to holiness in the offering of Cain. However, the whole of Abel’s offering and its essence was to the Creator, and he gave a part to the Sitra Achra, as it is written, “And of their fat,” meaning that the fat and the good was to the Creator. And Cain, he worked primarily to the end of Yamim, the Sitra Achra, and gave only a part to the Creator. This is why he and his offering were rejected.
Giving a Part to the Sitra Achra
45) In Job, it is written, “And his sons went and held a feast,” and it is written, “And when the days of their feasting were over,” and it is written, “And they sent and invited their three sisters to eat and to drink with them.” This is the main thing, that he should give to the Sitra Achra, then offer sacrifices. An offering is a male, not a female [in Hebrew]. It rises up in its entirety, and he did not make an offering that would include her properly, giving a part to the Sitra Achra, too.
46) Had he given a part to all, to the Sitra Achra, too, the slanderer would not be able to come afterwards. But why did the Creator harm him for not giving a part to the Sitra Achra? It is because he caused the light to be covered and concealed, since he did not make another offering with which to nourish the Sitra Achra, who has a part in the offerings. Instead, he offered only an offering that rises up and the Sitra Achra has no part in it. This is why it is written, “Thus did Job all the days,” not giving a part to the Sitra Achra. Had the Sitra Achra been fed a part, she would move away from the Temple and would depart from it, and the side of holiness would rise high above.
47) But he did not wish for the Sitra Achra to enjoy his offering and removed himself from her, meaning removed himself from the evil so as to not give her any part. For this reason, he always made an offering [female], since the Sitra Achra never enjoys a [female] offering. Thus, all that the Sitra Achra later took from Job, she took from her own. This is also why Job caused a covering of foreskin over the holy covenant, which was not removed from the holy covenant. And this is the reason why the Creator evoked that slanderer over him, as it is written, “Have you considered My servant Job?”
Job’s sons sinned in eating and drinking; they drank to intoxication, by which foreskin was drawn over the holy covenant, meaning the Sitra Achra blocked the lights imparted from Yesod to the world. This is the main thing for the Sitra Achra, and Job could have protested but he did not protest. Instead, he offered a [female] offering for them. Had he offered a sin-offering, by that he would have given a part to the Sitra Achra and would separate her from the holiness. But because he offered an offering that did not have a part for the Sitra Achra in it, she did not retire from the holiness.
By that, Job caused the foreskin to remain on the holy covenant because of his sons’ sins, because he did not protest against them and did not correct them through an offering. Thus, Job caused a covering of foreskin over the holy covenant, for the foreskin was not removed through a burnt-offering.
48) When the Creator wished to unite with Israel in Egypt, the time was not right because the foreskin, the Sitra Achra, was covering the light until the slanderer came and took what was his from Job. Then the Creator commanded to eat the Passover in haste while the Sitra Achra was preoccupied with Job, and He commanded to remove the foreskin from over them. Then the Creator united with Israel, and the Sitra Achra was separated from the holiness, was preoccupied with Job, and took what was his. And then, “It is the Lord’s Passover,” since thus far it was not Passover for the Lord. Happy are they who know and unite the unification of their Master properly.
There is disclosure of illumination of Hochma only during disclosure of punishments and Dinim [judgments], which are drawn over the wicked who extended Hochma from above downwards. If the disclosure of Dinim ceases, the illumination of Hochma ceases, to chase away the Sitra Achra at that time, who wishes to suck out and to extend the Hochma from above downwards.
When the Creator wished to disclose illumination of Hochma to them, to unite with them, the time was not right because the foreskin, the Sitra Achra, was covering the light. This was so because the foreskin, the Sitra Achra, was awaiting the disclosure of Hochma to extend from above downwards. Hence, the illumination of Hochma was concealed and covered. This is considered that the foreskin covers and blocks the upper light from appearing until such time when the slanderer takes what is his from Job, meaning until the time of disclosure of the punishments and the Dinim, when the wicked who extended the Hochma from above downwards suffer. The disclosure of these Dinim chase away the Sitra Achra and the Hochma can shine.
The Passover offering is disclosure of illumination of Hochma. Hence, the Creator commanded to eat the Passover in haste while the Sitra Achra was busy with Job, since the illumination of Hochma comes with eating the Passover. And the Creator commanded to eat it in haste so it will not be later than the time of disclosing the punishments by which the Sitra Achra punished Job, since then there was no fear of the sucking out of the Sitra Achra. Then it was indeed the Lord’s Passover, since there was confidence that the illumination of Hochma would not be diverted from above downwards and Passover would be brought to the possession of the Sitra Achra.
Until now, it was not the Lord’s Passover. In other words, if illumination of Hochma that comes with eating the Passover—not during disclosure of the punishments—had been revealed, the illumination would not be for the Creator, but for the Sitra Achra, since it would be extended from above downwards.
49) Afterwards, it is written, “You shall keep the Feast of Unleavened Bread.” This means that one who eats leavened bread on Passover, it is as though he commits idolatry.
50) When Israel came out of Egypt, they came out of the possession of the Sitra Achra, who is called “leaven,” “evil bread.” This is why idolatry is called “leavened bread.” The evil inclination is the idolatry, which is also called “sourdough.” Such is the evil inclination in man, like the leaven in the dough, entering man’s intestines slowly and multiplying in it until the whole body is mingled in it. This is idolatry. And this is why it is written, “There shall no strange god be in you.”
Leave off the Man whose Breath Is in His Nostrils
51) “Leave off the man whose breath is in his nostrils, for why should he be regarded?” What is, “Leave off”? Was the prophet cautioning to avoid the rest of the people, and that the rest of the people should avoid him, so people will never draw near to each other? However, “Leave off” was said in regards to one who comes to visit his friend to, greet him before he blesses the Creator.
52) It writes, “Leave off,” and it is written, “He who blesses his friend with a loud voice early in the morning, it will be considered a curse to him.” Even though he already blessed the Creator and does not need to be cautioned, “Leave off,” about that. But what is “Leave off the man whose breath is in his nostrils”? Here the Creator commanded man and cautioned him to keep himself from those people who diverted their ways from the good way to the bad way, and defile themselves with the impurity of the Sitra Achra.
53) This is so because when the Creator created man, He did it in the higher form and breathed into him a holy spirit that consists of three: Nefesh, Ruach, Neshama. The Neshama is above all of them, since she is a high force, to know and to keep the commandments of the Creator. And if he puts that holy Neshama in another work, this is what defiles it and he leaves the work of his Master.
This is so because these three forces are all one—Nefesh, Ruach, Neshama—participating together. They are one, as in the upper one, where Bina, ZA, and Malchut are one. Similarly, Nefesh, Ruach, and Neshama are one since they extend from them.
54) If you see a person with all the degrees, Nefesh, Ruach, and Neshama, and he still did not learn who he is, how does one know if he should be approached or avoided? Indeed, he will know him and recognize who he is in his anger. If he keeps the holy Neshama while he is angry, so as to avoid uprooting it from its place so no foreign god will come to be in its place, this is a worthy man. He is a slave to his Master; this is a whole man.
55) And if that man does not keep it and uproots this high holiness because he came into anger, and places the Sitra Achra in its stead, it is certain that he has rebelled against his Master and must not be approached and bonded with. This is, “O you who devour your soul in your anger,” who devours and uproots his soul [Neshama] because of his anger and instills a foreign god in himself. It is written about him, “Leave off the man whose breath is in his nostrils,” for he devours that holy Neshama and defiles it because of his anger, since he has fallen into anger and replaced his soul with his anger. “For why should he be regarded?” That man is considered a stage on which idolatry is performed.
56) One who joins a foreign god, who speaks with him, it is as though he joins actual idolatry, since idolatry, a real foreign god is within him. Moreover, he has uprooted the upper holiness from its place and instilled idolatry, a foreign god instead. It is written about it, “Turn not unto the idols.” Similarly, it is forbidden to look at the face of one who is angry.
57) But there is anger of sages?! Anger of sages is good for all sides. The Torah is fire and the Torah makes him boil, as it is written, “Is not My word as fire? Says the Lord.” The anger of sages is in words of Torah; the anger of sages is to give glory to the Torah; it is all for the work of God. It was said about it, “For the Lord your God is a devouring fire, a jealous God.”
58) Yet, if the anger is in other things and not in words of Torah, it is not the work of the Creator, since of all the sins that man commits, none are as actual idolatry as is anger. It is forbidden to come close to it. And if one is angry for a time but then repents? It is not so, since because he uprooted the holiness of his soul from him and from her place, and that foreign god has robbed that place, he strengthens in him and does not leave him. An exception is when one is completely purified from everything and uproots the foreign god from within him forever, and then tries to be sanctified and extend holiness upon himself. Then, may it be that he will be sanctified.
59) When one uproots the holiness of his soul and a foreign god is in its place, that one is called “impure.” That man is defiled and he defiles those who come near him, and that holiness is uprooted from him. And since it was uprooted from him once, as much as one may do, it will never again return to its place.
60) If this is so, how many are the impure who are purified? Another impurity is different, for one can only defile oneself on the outside. But the anger is different from everything, since he has defiled his whole body from within and from without—the soul and everything is defiled. But other impurities in the world defile only the body, from without. This is why it is written, “Leave off the man whose breath is in his nostrils,” for he has replaced the sanctity of his Master with his anger, and this is impurity that defiles everything. “For why should he be regarded?” In idol worship he is certainly regarded.
61) That anger is idolatry, Sitra Achra. One should be wary of it and part from it. This is why it is written, “You shall make for yourself no molten gods.” “Yourself” means so you will not harm yourself. Afterwards it is written, “You shall keep the Feast of Unleavened Bread.” “Keep” is the side of holiness, and one must keep it and avoid replacing it with the Sitra Achra. If he replaces it with the Sitra Achra, he is defiled and defiles all who draw near him.
Matzot and the Omer Count
62) “You shall keep the Feast of Unleavened Bread [Matzot].” This is the place, the Malchut, which is called “keep.” And for this reason, it is written, “You shall keep the Feast of Matzot; for seven days you are to eat Matzot, as I commanded you.” These seven days of the feast of Matzot are not as the seven days of Sukkot, since those of Sukkot are superior, HGT NHYM de Bina, which ZON rose and clothed. But those of the feast of Matzot are below, HGT NHYM of Malchut. Hence, in those of Sukkot we say a complete Hallel [series of psalms], and on those of the feast of Matzot we do not say a complete Hallel. And because they are seven days below, of Malchut, it is written, “Seven days you shall eat Matzot.” However, Matzot is written without the Vav [in Hebrew] to indicate that it is before the high days of the Vav, ZA, were on them.
63) This meaning of the feast of Matzot was sanctified, since on the first night of Passover, ZON were sanctified and received the Mochin of upper AVI, which rose and clothed them. Hence, why did Malchut come down from her place again? After all, sanctity is increased, not decreased. And also, why did AVI descend below these seven lower days?
64) It is written, “And make atonement for himself, and for his house.” This indicates that one who makes atonement should atone for himself first, and then for his house. Similarly, first Malchut began to be sanctified and come out in holiness on the first night of Passover, to atone for herself, and once she is sanctified, she needs to atone for her house and to sanctify them. This is why she came down—to sanctify her house. And she sanctifies them through Israel below. And when those are sanctified, they must raise her up because when the house of the queen, Malchut, is sanctified, it rises up to connect to the high days above.
It is known that there is no absence in spirituality. Any change of location does not mean that one has left and become absent in one place, and moved and came to the next place. Rather, there is addition of location here, since he remains entirely in the first place, as well as comes to the next place.
Accordingly, on the first night of Passover, when ZON rose to AVI and Nukva was established in Mochin de AVI, the Nukva remained in her place below, as well, and the seven Sefirot, HGT NHYM de Nukva that remained below in her place are called “the house of Nukva.” It is as though the Nukva rose and did not take her house with her. It turns out that the great correction that the Nukva received on the first night of Passover did not reach her home at all, for it remained below.
One who atones should atone for himself first, and then for his house. Hence, on the first night of Passover, Malchut began to be sanctified, as in “And make atonement for himself,” when she herself received the correction because of her ascent. And once she is sanctified, she needs to atone for her house, since her house—her seven Sefirot HGT NHYM that remained below and did not rise with her— has not received atonement yet, meaning Mochin de Ima, since the day of atonement is Ima. This is why she came down, to sanctify her house.
After the first night of Passover, Malchut descended from AVI to her place below, to sanctify her seven Sefirot that remained below. She sanctifies them through Israel below by Israel keeping the words, “You shall keep the Feast of Matzot; for seven days.” By that, her seven days—HGT NHYM that remained below, which are called, “her house”—are corrected, and since they were sanctified, she must be raised above. This is so because when the house of the queen, Malchut, is sanctified, it rises up, meaning that after these seven days received correction in their place, they need to raise the Malchut to AVI once again, and this is done by the Omer count.
65) This is what we calculate, counting the Omer count standing up because these days that we count are high days, the Sefirot de ZA, male. Also, each time a person enters these high days de ZA, whether in prayer or in praise, he should stand on his legs because the thighs and the body are used equally there, in ZA. And the thighs and the body should stand as a male who stands with his strength, not as a female, whose custom is to sit. Moreover, one should stand because of the praise of the upper world.
The male light, which shines from above downwards, is considered GAR. Hence, all his RTS, HBD HGT NHY, should be used in clothing the light. For this reason, man, too, should stand on his legs when in prayer or while praising ZA, who is a male, so his NHY, too, which are called “legs,” will be in use. However, the female light, which shines from below upwards, is considered VAK without GAR. For this reason, they need only Rosh and Toch—HBD, HGT de Kelim—to clothe the lights of Ruach Nefesh.
Thus, the legs, NHY, are vacant, without light, and completely inactive, as one who sits on a chair, when the legs are unused. Therefore, on Sabbaths or during prayer to Malchut, who is a female, the man should be seated, too, and not use his legs. This is so because there is an inverse relation between the lights and the Kelim, where the one that lacks NHY de Kelim, lacks GAR in the lights.
66) And because the Omer count is the male, due to the extending of the upper Sefirot de ZA, the women are exempted from this count and are not obliged to count, but only the males, to connect each one properly. Similarly, “All your males shall appear,” meaning the males must appear, not the women. And because the covenant is in male, not in female, and because above it is in a male, in ZA, women are not obliged.
67) On all seven days on those high days of ZA, one of the lower days—that of Malchut—receives holiness. And this lower day of Malchut is called “a week,” since it was sanctified by the seven upper days. Also, this is so on each and every seven of those fifty upper days, through the fiftieth day, excluding the last one. In other words, the fiftieth day is not among the correctors of the lower days. And when there are forty-nine upper days, below in Malchut there are her seven days that were sanctified.
This is so because each day is corrected through the seven upper days, where by HGT NHYM de Hesed de ZA, Hesed de Malchut is corrected. And through HGT NHYM de Gevura de ZA, Gevura de Malchut is corrected. Similarly, each one that is corrected in Malchut is called a week because it entered those seven high days. This is why it is written, “There shall be seven complete Sabbaths,” indicating the seven lower days, HGT NHYM de Malchut, each of which is called “a week.” And because they are females, since they are seven Sefirot of Malchut, it is said in female form [in Hebrew], “There shall be seven complete Sabbaths.”
68) And when the seven Sefirot de Malchut were sanctified in the forty-nine upper Sefirot and the house, the seven Sefirot de Malchut that did not receive corrections on the first night of Passover, was corrected for a woman to unite with her husband, for Malchut to bond with ZA, then it is called the Feast of Weeks [Shavuot]. It is named after those Nukvot [plural of Nukva], the seven Sefirot of Malchut, which are called “seven weeks,” that those high days are on them, meaning the forty-nine days of ZA that they were sanctified in. This is why it is written, “In your Feast of Weeks,” which means that they are yours. And it does not say, “In a Feast of Weeks,” since as the seven Sefirot de Malchut, called “weeks,” were sanctified, Israel below were sanctified along with them, since Israel below depend on the sanctity of Malchut, from whom they receive. This is why it says, “In your Feast of Weeks.”
69) Hence, when reaching forty-nine days, that upper day upon them, the fiftieth day, Bina, governs the forty-nine days, the forty-nine Sefirot de ZA, the whole of the Torah, where ZA is called “the Torah,” in which there are forty-nine faces. Then, through the awakening of the lower ones, that high day—the fiftieth day, Bina—produces the Torah, ZA, meaning his Mochin de GAR, the whole of the forty-nine faces that were corrected through the count of forty-nine days.
The Bird, too, Has Found a Home
70) “A bird, too, has found a home, and the sparrow a nest for herself, where she may lay her young.” “The bird, too, has found a home” are the birds of the sky. Some of them build their nests outside, and some build their nests in people’s abodes. Such is the sparrow, which is a bird that builds its nest in the house of every person and is not afraid because everyone calls him Dror [sparrow], which translates as freedom. From the day it builds a nest and produces offspring, it dwells in the house for fifty days and then they part from one another. This is the bird called Dror, which means freedom, which implies to Bina. And Malchut is called “a bird.”
71) It is written, “And you shall hallow the fiftieth year, and proclaim liberty throughout the land.” The fiftieth year is Bina, from which liberty is emitted to all. And because liberty comes out of it, the Torah that comes out of Bina is called “freedom.” This is why it is written, “Harut [engraved] upon the tables.” Do not pronounce Harut, but Herut [freedom]. This is the Torah that is called “freedom.”
What this high day—meaning Bina—educes is called “freedom,” and it is freedom for all. Also, that day is superior freedom because there is inferior freedom and superior freedom, meaning upper Hey, which is Bina, and lower Hey, which is Malchut. The Shmita [Sabbatical Year], which is Malchut, and Yovel [Jubilee], is Bina. They are as one, meaning they clothe one another, and then the Bina is called “upper freedom” and Malchut, “lower freedom.”
Bread of the First Crop
72) There are two kinds of bread that Israel ate. One was when they came out of Egypt—they ate Matzot [unleavened bread], the bread of affliction, the bread from Malchut—and the other was in the desert—when they ate bread from heaven, bread from ZA, called “heaven.” It is written, “Behold, I will cause to rain bread from heaven for you.” This is why the offering of the holiday of Shavuot is bread, and the rest of the sacrifices are offered on bread. The bread is the main thing, as it is written, “And you shall present on the bread seven lambs, and as it is written, “You shall bring out of your dwellings two wave-loaves.” This is the bread in which Israel were made wise in the high wisdom of the Torah, and came in her ways.
73) On Passover, Israel came out of the bread called “leaven,” as it is written, “and there shall no leavened bread be seen with you.” It is also written, “For whosoever eats that which is leavened, that soul shall be cut off from the congregation of Israel.” They came out of the leaven because of the glory of the bread that is called Matza. Now that Israel were granted with the high bread of ZA, it was inappropriate for the leaven to be cancelled and not be seen at all. And why was this offering of the first bread leaven? After all, it is written, “They shall be of fine flour; they shall be baked with leaven.” Moreover, on this day, the evil inclination, leaven, was revoked, since the Torah, called “freedom” is present. So why was leaven brought in?
74) It is like a king who had an only son, who was sickened. One day, he wished to eat. They said, “Let the king’s son eat this medicine, and before he eats it, let no other food be in the house.” And so they did. When he ate that medicine he said, “Henceforth, let him eat whatever he chooses; it will not be able to harm him.”
75) Similarly, when Israel came out of Egypt, they did not know the meaning and the foundation of the faith. The Creator said, “Let Israel taste the cure, and as long as they eat that medicine let no other food be seen by them,” meaning leaven. When they ate the Matza, which is the medicine to come and to know the meaning of faith, which is Malchut, the Creator said, “Henceforth, they are fit for leaven. Let them eat it for it can no longer harm them.” And on the day of Shavuot, the high bread of ZA was found, meaning complete healing.
76) This is why leaven is offered, meaning the evil inclination, to be burnt at the altar through the sacrifices that are offered at the altar, and the two other breads are offered by waving them together. Two other breads means besides the sacrifices. The leaven, the evil inclination, is burned in the fire of the altar through the sacrifices and cannot rule and harm Israel. This is why the holy Israel adhere to the Creator on this day with the healing of the Torah. And if Israel had kept both kinds of bread, the Matza and the high bread of ZA, they would never come into Din.
There are two kinds of Mochin to the Nukva:
From the time, she was the two great lights, prior to the diminution. At that time she was on a par with ZA and was not receiving from him. Rather, they both received from Ima equally. ZA clothed her right line, Hassadim, and Malchut clothed her left line, Hochma without Hassadim. Then the moon complained because without Hassadim, Hochma cannot shine, and her illumination was heavily restricted.
Afterwards she was told, “Go and diminish yourself.” Then she descended below Chazeh de ZA, meaning that the Masach in Chazeh de ZA diminished her until she had nothing of her own and she receives everything from ZA. But instead, she is built in great Mochin from Hochma and Hassadim until she is in Zivug PBP [Panim be Panim—face to face] with ZA.
However, there is no absence in spirituality. Even though she was diminished and returned to PBP after the diminution, the Mochin from prior to the diminution was not cancelled in her. Instead, because of their limited illumination, the Mochin from prior to the diminution are called Mochin de Achoraim [posterior Mochin], Matza, which is called “bread of affliction.” And the Mochin that remains after the diminution is called Mochin de Panim [anterior Mochin], as well as “bread from the heaven,” since she receives these Mochin from ZA, who is called “heaven.”
Those are regarded as containing leaven, which means Dinim [judgments], due to the diminution that she was diminished when she descended from Chazeh de ZA downwards, and the Dinim at the point of Chazeh de ZA are leaven. Yet, this leaven is corrected until it becomes holiness and Rachamim [mercy], since it became revealed that were it not for the diminution and these Dinim, Malchut would have remained with bread of affliction and would never receive the great Mochin of PBP.
Thus, there are two kinds of corrections in two kinds of Mochin de Malchut:
The correction of Mochin de Achoraim, which is to root out the leaven and remove it, as it is written, “Let it not be seen and let it not be found,” since the Hochma roots out all the Dinim. However, they do not completely uproot the leaven from all the lower places where it is still present. Hence, it turns out that the healing is incomplete.
But the Mochin de Panim—by which the leaven is turned and becomes holiness and Rachamim—completely uproots the leaven, and it has no place in which to awaken any more. This is why this is considered complete healing.
Israel ate two kinds of bread. When they came out of Egypt, they ate the Matza, bread of affliction, the Mochin de Achoraim of the Malchut, whose illumination is restricted for lack of Hassadim. This is the bread of affliction. However, these Mochin are of Malchut herself, who received from Bina and not through ZA. This is why the seven days of Matzot are lower ones, the Mochin of Malchut herself.
And one in the desert is the bread from heaven, MAN, which was from Mochin de ZA itself. Hence, the offering of the Feast of Shavuot is also bread from heaven, like the MAN, except these are the Mochin of Malchut, who received them from heaven, ZA, the Mochin of PBP.
It was said about them, “You shall bring out of your dwellings two wave-loaves,” from the land, which is Malchut. However, she received them from the heaven, ZA; they are not her own Mochin like the Mochin de Achoraim. “And ye shall present with the bread seven lambs,” since the bread, the Mochin of PBP that are extended on Shavuot through the waving of the bread is the primary aim, and the offerings that are sacrificed are for complementing the bread. This is so because the leaven in the Mochin de Panim turns into holiness and Rachamim by making the offerings, since the fire of the altar turns the leaven—which is the Dinim that came due to the diminution—into “A sweet savor, an offering made by fire unto the Lord.”
It is written, “You shall bring out of your dwellings two wave-loaves,” referring to the bread from the land that comes from your dwelling places, and not the MAN, like they ate in the desert. This is bread in which Israel grew wise, the high Hochma [wisdom] of the Torah, since they are the Mochin de Panim that come from ZA, which is called Torah to the Malchut, and Israel who received those Mochin were also rewarded with high Hochma.
This is his reply to the question: Since the day of Shavuot is greater than Passover, why was leaven permitted on Shavuot? After all, the leaven are Dinim and the evil inclination. This is because there are two kinds of healings: 1) Matza, to repel the Dinim, though this does not turn them into Rachamim yet. 2) The bread of the first crop and offerings that are offered on them at the altar, where through the offerings, the leaven burns at the altar and turns into a sweet savor. This healing is complete healing until the leaven becomes holiness, as it is written, “Two wave-loaves … baked with leaven.” If Israel had kept these two kinds of bread—Matza and the high bread of ZA—they would never have come into Din, since through the Matza, the wave-loaves, and the offerings the Dinim would have become holiness and Rachamim wherever they are.
77) The day of the beginning of the year [Rosh Hashanah] is a day of Din for those who did not take the healing food, Matzot, meaning Mochin de Achoraim, and left the healing of the Torah, which is Mochin of PBP from ZA, called “Torah.” Through these two healings, the other food was corrected, the leaven, and became holiness, since on that day of the beginning of the year, leaven rises, accuses man, and slanders against him. On that day, he is poised to slander against the whole world, and the Creator sits in Din over everything and judges the world.
78) For this reason, when the Creator gave the Torah to Israel, He gave them a taste from that high bread, from the Mochin de Panim de ZA, from that place, from the Malchut that receives from Him. Through that bread, they knew and observed the secrets of the Torah, to go on the straight path.
And in the Desert Where You Saw
82) “And in the desert where you saw, how the Lord your God carried you as a man carries his son.” What is, “You saw”? The Creator spoke loudly to Israel in the desert, as it is written, “The great and terrible desert with its fiery serpents and scorpions.” And in the desert, the strongest of all the deserts in the world, He led Israel there.
83) At the time when Israel came out of Egypt and were completed into 600,000, the holy Malchut was strengthened and rose above everything, and the moon, meaning Malchut, illuminated. Then the evil Malchut of Sitra Achra surrendered and the Creator brought Israel out to walk in the strong desert, in the place and governance of evil SAM, who was actually his, to break his authority and strength, and to cut its head and subdue it so it would not rule. And if Israel had not sinned, the Creator would have wished to remove him from the world. Hence, He moved Israel through his actual lot and fate, and domain.
84) Since they sinned several times, the serpent bit them, and then, “He shall bruise you on the head,” came true, meaning that Israel struck its head first. However, they did not know how to beware of it and the serpent struck last, and all fell in the desert, and the words, “And you shall bruise him on the heel,” came true. Forty years they were struck by it, corresponding to forty strikes of the courthouse.
85) This is why it is written, “Where you saw,” since they saw with their eyes the owner of the desert walking chained before them, and they took his lot and his fate. It is written, “Then the chiefs of Edom were frightened,” which are the fiery serpent and the scorpion,” and we, too, separated from the settled place to the strong desert, to engage in Torah there, to subdue that side.
86) Moreover, words of Torah settle in only there, since there is no light except for that which comes out of that darkness. This is so because when that side surrenders, the Creator rises above and His glory grows. Also, the work of the Creator is only out of darkness, and there is no good except from within the bad. And when one enters a bad way and leaves it, the Creator rises in his glory. Hence, the perfection of everything is good and bad together, and to later depart to the good. And there is no good except for that which comes out of the bad. And in that good, the glory of the Creator increases, and this is complete work.
87) Thus far, we have been sitting there all the days of the year, to surrender that side in the desert. Now that the time of the holy work of the holy side has come, we are returning to the settled place where there is the work of the Creator. Moreover, now in the beginning of the year, it is the time for that serpent to ask for Din from the Creator. And there in the desert he rules, which is why we parted there and came to the settled place.
Blow the Horn [Shofar] on the New Moon
88) “Blow the horn on the new moon, at the full moon for our feast-day.” Now is the time for a high, strong Din to awaken. When it awakens, the Sitra Achra awakens with it, and since the Sitra Achra strengthens, it rises and covers the moon, Malchut, she does not shine light, and she fills from the side of Din. At that time, the whole world is in Din, upper and lower. And a herald comes out through all the firmaments, “Set up the throne of judgment for the Lord of everything, for He wishes to judge.”
89) And there is a secret here, which shone for us in the desert: Why was Din awakened in the world on this day? Indeed, all the secrets and all the precious sanctities are dependent upon the seventh, Malchut, and the upper seventh is the upper world, called “the next world,” Bina. All the candles, all the sanctities, and all the blessings shine from her to Malchut, and when it is time to renew the blessings and the holy things to shine, the correction of all the worlds must be observed, to renew the blessings and sanctities. Then all the corrections to sustain the worlds rise from the lower ones if their deeds are virtuous. If they are not virtuous, Malchut stands and does not shine until the wicked are separated from the righteous, and then the Din awakens.
90) And the Sitra Achra from that Din grows stronger and accuses so he will be given those wicked, since he examines every purpose and covers the moon so she will not shine. And why does He not give the wicked to the hands of the accuser? It is because the Creator does not wish to destroy the works of His hands.
91) There is a harsh Klipa in the Sitra Achra that can be broken only by the counsel that the Creator gave to Israel, when it is written, “Blow the horn on the new moon, at the full moon for our feast-day,” to break that covering that covers the moon, Malchut, so she does not shine.
92) And when Israel awaken below by the blowing of the Shofar, the voice that comes out of the Shofar beats the air and breaks through firmaments until it rises to the strong stone, the Sitra Achra, which covers the moon. When it observes and finds the awakening of Rachamim, the Sitra Achra that rose and stood above, covering the moon, is confused. At that time, that voice stands and removes the Din from the Malchut, and since the Rachamim was awakened below in Malchut, the high Shofar, Bina, awakens above, as well, to produce a sound, which is the Mochin de ZA, Rachamim. Then voice meets voice, Rachamim in Rachamim, since by the awakening below, the above has awakened, too.
In the beginning of the year, the awakening on the fourth day of the act of creation returns to the world, meaning that Nukva grips to the left line without the right. Then Dinim extend from her to the world, since because she is Hochma without Hassadim, she cannot shine. This is considered that the Sitra Achra covers her by the force of the acts of the lower ones, who are unfit, who are the wicked that are attached to the left line. This is why it was said that if they are not virtuous, Malchut stands, for she does not shine until the wicked are separated from the righteous. Also, the blowing of the Shofar is raising MAN de Masach de Hirik, by which the power of the left decreases and unites with the right. This sound of the Shofar implies to ZA, who is called “voice,” middle line, and consists of three lines—fire, water, and wind.
For this reason, the Sitra Achra that covers the Malchut by the force of the left line was confused because the left line was diminished and lost its GAR, and all the more so the Sitra Achra, who takes his strength from it. At that time, the Sitra Achra, who rose and stands above, covering the moon, was confused because his illumination has been removed from him. Then that voice stands and removes the Din from the Malchut, which removes the Din of the left, which does not wish to unite with the right. Now it surrenders and receives Hassadim from the right, and the Rachamim in Malchut appear.
And since the Rachamim awakened in Malchut below, the upper Shofar awakened above, too, meaning Bina, and produces a sound, the Mochin de ZA, which are Rachamim. The Bina awakens and begets the Mochin de ZA, called “voice,” the middle line, which extends the Mochin de Bina, so that three come out of one, one is rewarded with all three, and they are extended to the Malchut.
Then, voice meets voice, Rachamim in Rachamim, since by the awakening below, above was awakened, too, hence the voice and the Rachamim from Bina meet the middle line and the Rachamim that emerged in Malchut through the awakening of the voice of the Shofar below. And in the awakening of the voice of the Shofar below, it was awakened above, as well, and the Mochin de Bina extend to ZA, and from ZA to Malchut. These Mochin are an awakening from above, the voice of the Shofar, since the upper Shofar is Bina, and its voice are the Mochin of the three lines that extend from her, called “fire,” “water,” and “wind.”
93) How can the voice or the awakening below awaken its corresponding one above? The lower world, Malchut, is always poised to receive. It is called “a good stone.” The upper world, Bina, gives to it according to its standing. If it stands with a bright face below, so is the illumination for it from above. If it stands in sadness, it is given Din, correspondingly.
94) Thus, “Serve the Lord with gladness,” since man’s joy draws another joy, the higher one. Similarly, the lower world, Malchut, as it is crowned, so it extends from above. This is why Israel hurry to awaken a sound in the Shofar, which includes fire, wind, and water, the middle line, which consists of three lines that became one and rises upwards. It strikes that good stone, which diminishes her left line, and is colored by these three colors—white, red, and green—which are the three lines included in the voice. Then, as it is fit, so it extends from above.
95) And since Malchut was established with this voice from below, Rachamim come out from above and are on her, hence she is mingled with Rachamim from below and from above. At that time the Sitra Achra is mingled, his strength wanes, and he cannot accuse. And the good stone, the Malchut, stands in illumination of Panim [face] from all sides, in illumination below and illumination above.
96) When does she stand in illumination above? On the day of atonement [Yom Kippur]. On the day of atonement, the good stone, Malchut, was illuminated with high illumination from the light of the next world, Bina, and then Israel correct one male goat and send it to this strong desert that controls it.
The Kingdom of Heaven Is Distinguished in Two Points
97) Sitra Achra is the middle point of the part of the ruined world because every ruin and desolation in the world is governed by the Sitra Achra. The middle point of the inhabited world is the holy side, Malchut. For this reason, Jerusalem stands in the middle of the inhabited world, in Malchut.
98) The holy side of the kingdom of heaven is distinguished by two points, one is hers and one that she received from the next world, from Bina, which is a covered, high point. For this reason, Malchut stands in two points: her own point stands below. This is Jerusalem, the middle of the whole of the settled place. The covered point that she received from upper Ima is the Garden of Eden of the earth, which stands in the middle line of the whole world in all its Behinot [discernments], those of ruin and those of settlement, and all the directions of the world.
99) Hence, in the middle of the Garden of Eden stands a single, high point, covered, concealed, and unknown, and one pillar is stuck from below upwards inside that point, with water springing from there, which are divided to the four directions of the world. Thus, there are three points in the world, which stand one atop the other, like the three points in the Torah.
There are two states in Malchut. The first state is while she was above Chazeh de ZA, clothing the left line of Bina, the point of Shuruk in Bina, Hochma without Hassadim, from which only Dinim and ruin are extended. The second state is after she waned and descended under the Chazeh de ZA and received the Hassadim from ZA. At that time, what was land became a land that bears fruit. This is the settling of the world.
The middle point of all the settlement is the side of holiness, and the Sitra Achra clings to the first side of Malchut, to the left that extends Dinim and ruin and desolation. And Sitra Achra is the middle point of the ruined part of the world. It turns out that now the world divides between the Malchut and the Sitra Achra, where Malchut governs the settled part of the world, which bears fruit, and the Sitra Achra, which clings to the first state, governs the ruined and desolate part in the world. This is why Malchut is called “the middle point of the settled world,” and the Sitra Achra is called “the middle point of the ruined world.”
Indeed, the same two states exist in Bina, too. The first is when she was in a state of the point of Shuruk, prior to the sentencing of the middle line, and harsh Dinim and ruin extended from her. The second is after the sentencing of the middle line, when Hochma of the left clothed in the Hassadim of the right. She illuminates and bears fruit, and all the Mochin extend from her.
However, there is a big difference between Bina and Malchut. Although Bina was diminished from GAR de GAR through the middle line, she is still worthy of extending Hochma in the form of left without right. This is because there are no Dinim in Bina herself. Rather, Dinim only awaken from her. However, once Malchut diminished and descended below Chazeh de ZA, she has already been blemished by the Masach that stands at Chazeh de ZA and is no longer fit for Hochma, but only for Hassadim, which is the settlement of the world.
Thus, both states together govern in Bina. This is why she is the root of both the ruin that extends from the first state, and the settled world that extends from the second state. But once Malchut comes to the second state, the first state no longer governs her, which is why she is the root of the settled world only, and not the ruin.
However, when Malchut was established as the Garden of Eden, she became exactly like Bina, which is called, “Eden.” Thus, all the laws of the Garden of Eden are like the Malchut in the upper one, in Bina. It turns out that then the point of Bina, too, dresses in Malchut, and this is the root of both the ruin and the settlement.
It therefore turns out that two points are discerned in Malchut: 1) Her own, the middle point, only for settling the world; 2) the Garden of Eden in her, the point of Bina in her, the middle point, the root of both ruin and the settling of the world.
This is why it was said that the kingdom [Malchut] of heaven of the side of holiness is distinguished in two points: one is hers, after she was corrected in the second state, and one that she received from the next world, from Bina, after she was established as the Garden of Eden. Her own point stands below her and is Jerusalem, the middle of all the settlement. This is only Hassadim and there is no root to destruction in it.
At that time, the covered point that Malchut received from upper Ima while she was the Garden of Eden of the earth stands in the middle of the whole world, in all its facets, those of ruin and those of settlement. This is so because there are two roots in her—for ruin, from the left side without right, and for settlement, with respect to the middle line, which unites the two lines in her. The middle point, Yesod, is the location of the receptacle, and from there come the offshoots to the lower ones.
This is why it was said that in the middle of the Garden of Eden stands one high point, which is covered, hidden, and unknown—Yesod. And one pillar, the middle one, is stuck from below upwards within that point, with water springing from it, meaning lights, which divide into the four directions of the world—the three lines and Malchut that receives them.
It turns out that there are three points in the world, which stand one atop the other. The point in the Garden of Eden is the root between the ruin and the settlement. Below it is the first point of Malchut from the Chazeh down, which is a root only for the settlement. Below that is the point of Sitra Achra, which is the root of the ruin only.
100) The he-goat that Israel send to Azazel to the desert is to give a portion to the Sitra Achra to be occupied with. Why the two he-goats here, one for the Creator and one for the Sitra Achra? It is reasonable to send a he-goat to Azazel, but why a he-goat to the Creator?
101) It is like a king who was angry with his son and called a delator, who executes judgments on people, to come and sentence his son. The delator was glad and entered the king’s house to eat there. When his son looked at him, he said, “This delator must have come into my father’s house because the king is angry with me.” What did he do? He went and reconciled with him. When he was reconciled with him, the king ordered a high meal be done for him and his son, and commanded that that delator would not know of it.
Afterwards, that delator came, and the king said, “Now, if this one knows of the high meal that I have set up for me and my son, the table will be confused. What did he do? He called the supervisor of the meal and told him, “Set up something and put it before me and before that delator so he will think that he dined with me from what is mine, and he will not know of that precious meal for me and my son. He will take that part and leave, and he will part from the joy of our meal. If the king had not done so, that delator would not have parted from the king’s house.
102) This is what the Creator said to Israel: “Fetch two he-goats, one for Me and one for that delator, the Sitra Achra, so he will think that he has eaten from My own meal, and will not know of the joy of our other meal. He will take that part and go on his way and part from My house. Because upper Ima, the next world, Bina, came to be inside the palace of the lower world—to watch over it with illumination of the face—it is a rule that that delator and the litigants will not be before Him when he takes out all the blessings and shines for everyone. And all that freedom is in Malchut, and Israel receive of those blessings.
In the beginning of the year, Malchut returns to the first state, when Dinim and ruin extend from her, since the Sitra Achra clings to her in the form of the middle point of the ruined world, slandering against the world because she wishes to completely annul the right line. Then the Creator offered a counsel, to blow the Shofar [horn] to evoke the Masach de Hirik of the middle line from below and diminish the GAR of the left line. Thus, the Sitra Achra is mixed up, since all his strength is from the left line, and the world is saved from Dinim and ruin.
However, after the GAR of the left is cancelled, the Sitra Achra has a grip in the place of deficiency, for which a second correction is required—to move the Sitra Achra from the place of lack in a way that she will be completely separated from the holiness. This was done on the day of atonement, when a part is given to the Sitra Achra in this he-goat that is sent to the desert.
On the day of atonement, Malchut rises to Bina and receives from her a high point, which is the root of both ruin and settlement. The GAR of the left return and there is correction of the middle line there, as well, which extends Hochma that is clothed in Hassadim. Hence, in that regard, two he-goats are made, one he-goat for the Creator and one he-goat to Azazel, to the desert.
This he-goat is an extension of GAR of the left, which is drawn from the point of Bina, to remove the Sitra Achra from the place of lack, when it is sent to the desert, the place of ruin, as it was extended from the left. It turns out that the holiness itself gives a part to the Sitra Achra. However, it is to his detriment, to remove him from the holiness and give the great Mochin of Hochma and Hassadim together to Israel.
This is why in the beginning of the year, Satan must be confused, to annul the GAR of the left. By that, Satan becomes mixed up and loses his governance. On that day of atonement, Satan should be handled with ease and to give him contentment with the he-goat for Azazel that is offered to him, redrawing the GAR that were cancelled in the beginning of the year, by which the Sitra Achra acquires dominance and has contentment. However, it is to his detriment.
When it was said, “Fetch two he-goats, one for Me and one for that delator, the Sitra Achra, so he will think that he has eaten from My own meal, and will not know of the joy of our other meal. He will take that part,” GAR of the left, which is sent to the desert, to the place of ruin, to give him back his dominion, meaning to the middle point of the ruined world, “And [he will] go on his way to the place of ruin and desolation and will part from My house.” By that, he was separated from the holiness, for he no longer has a place of lack in which to grip.
It is also written that the upper Ima, the next world, Bina, came to be inside the palace of the lower world, since on the day of atonement, Malchut dresses the Bina, the middle point of the whole world, whether for ruin or for settling. It is a rule that that delator will not be before Him when complementing the deficiency of holiness, and there is no room for the Sitra Achra to grip in the place of lack.
Also, no litigants are found there because there is no longer fear of the Dinim that the GAR of the left causes because the he-goat is sent to the ruin and the desolation and the holiness is only in the settled place. Thus, the Sitra Achra is separated from the holiness, at which time upper Ima imparts, since she is also the middle point of the inhabitation of the world. By that, she shines to all, to Hochma and to Hassadim together, and all that freedom is in Malchut, and Israel receive from those blessings.
103) This is so because when the next world, Bina, enters the palace of the lower world—Malchut—and the lower world is happy with sons in the high meal, which extends from Bina, then Bina blesses the table and all the worlds are blessed. At that time, every joy and every illumination of the face is present there, as it is written, “Before the Lord shall you be cleansed.”
104) Aaron gave lots on the two he-goats, one lot for the Creator and one for Azazel. This is the joy of the delator, that the Creator casts a lot with him and invites him to take the he-goat to Azazel. He does not know that he is throwing a burning fire on his head and on his people, as it is written, “For you will heap coals of fire upon his head.”
105) This is why it is written, “Haman also said, ‘Even Esther the queen let no one come with the king to the banquet which she had prepared but me.’” It is also written, “Then Haman went out that day glad and pleased of heart,” with the portion he had received, and went his way. Later, when the high King arrived at the queen’s house, the queen beseeched the King for herself, for her sons, and for the people.
106) Even when Israel are in exile and pray prayers daily, Malchut rises before the King on the day of atonement and pleads for her sons. Then all those vengeances that the Creator is destined to inflict upon Edom are sentenced, and it is determined how that delator will perish from the world, as it is written, “And death shall be swallowed up forever.”
107) During the exile, it is written, “For we are sold, I and my people.” It is also written, “For the adversary is not worthy that the king be damaged.” It is written, “And cut off our name from the earth; and what will You do for Your great name,” since the great name is nonexistent, and this is the damage to the King.
108) At that time, Haman, the Sitra Achra is terrified before the King and queen, and all the illumination of the face and joy are present, and Israel are liberated on that day, the day of atonement. From that day forth, freedom and joy openly dominate them, and then he wishes to delight with them. Henceforth, as the Sitra Achra is given a portion so as to part from Israel, the rest of the nations, too, are given a portion so they will separate below Israel.
109) What is the meaning of the offering, offering a he-goat and not something else? And also, why is a he-goat sacrificed in the beginning of the month, and a he-goat on the day of atonement, too?
110) Indeed, it must be a he-goat. It is known to all magicians that all their deeds are in what does not bond with the female, hence a he-goat, before it has bonded with a female in his sides—those of the Sitra Achra. This is so because another god is sterile and does not bear fruit.
But once a he-goat has bonded with a female and bore fruit, it is no longer in the part of the Sitra Achra. And because the Sitra Achra is a king, as it is written, “An old and foolish king,” he is given a he-goat for his honor, meaning one who did not connect to a female and did not give his strength to another, meaning who is his own kind. This is also known to all the magicians who use these actions, and for this reason, all their sins are on that he-goat.
111) Although the he-goat is a part for the Sitra Achra, on the side of impurity, the lower Behinot [discernments] are more impure, and the lower the degrees, the greater their impurity. For this reason, there is a greater part to the Sitra Achra in the goat because its hairs hang down more in other beasts, similar to their Din, which hangs down in impurity.
But this other Malchut, the wicked one, the king of all the Sitra Achra, his impurity is clearer and purer and he is not in complete impurity like those lower ones. This is why he is given a portion, since his hairs do not hang down and he is not smooth. He is not smooth due to his impurity, and they do not hang down so that the impurity will not strengthen in him, such as the degrees of the Sitra Achra below. Hence, he is certainly a he-goat and not something else.
The goat, whose hairs hang down, indicates GAR of the left, which extend from above downwards. This is acute impurity. And a he-goat that has hairs that do not hang down indicate faint impurity in terms of the VAK of the left, which do extend a little, but not down below. And since the he-goat to Azazel was sent to the king of the Sitra Achra, whose impurity is from VAK of the left, a he-goat was sent to him and not a she-goat.
112) Why is it called “atonement”? It is because it cleanses every impurity and removes it from before him on that day. Hence, it is a day of atonement, a day of cleaning, and this is what we call it. It is written, “For on this day shall atonement be made for you, to cleanse you.” It should have said, “For this day,” why “For on this day”? It is because the Temple above, the Malchut, was purified and illuminated. This is why it is written, “For on this day shall atonement be made for you, to cleanse you,” which means that first he will atone and cleanse the Malchut on that day, so it would be cleansed, and then it will atone for you.
113) “Atonement be made for you,” which is Malchut, and cleanse him first. And all of that is on you, for you, for he needs to be cleansed and purified first. Who will atone? The upper world, Bina, which shines and cleanses everything. Hence, all the evil sides that are called “depths of the sea” are removed. And as those depths of the sea are hung, the hairs of the he-goat hang, meaning the side of the Sitra Achra, and the hairs are not smooth but rough, which imply Dinim.
114) “And he shall make atonement for the holy place, because of the impurities of the children of Israel and because of their transgressions, even all their sins.” This is so that the slanderer will not be able to control them. Hence, on the day of atonement, the conclusion of all the iniquities and their cleansing, Israel must purify themselves and walk barefoot, like the high angels.
There are five abstentions on the day of atonement—eating, drinking, bathing, lubrication, wearing shoes, and intercourse—to be assisted by the five upper sides, HGT NH, which the day of atonement, Bina, brought out, and which are her gates.
115) If we regard the drinking as a separate abstention then there are six abstentions, since drinking is from the side of Isaac, Gevura, and eating is from the side of Abraham, Hesed. This is why they are two. Although drinking is included in eating, they are six. And the last abstention, intercourse, is at the sixth degree, the Yesod, and we observe that abstention in relation to that.
On the Tenth of This Seventh Month
116) It is written, “And on the Asor [tenth] of this seventh month.” It is also written, “However, on the Asor of this seventh month.” It should have said “On the Asiri” [different way of saying “tenth”]; what is “On the Asor”? Indeed, on this day, all the upper degrees come one atop the other. Ten Sefirot that have GAR from Ima are drawn out to be on the moon, Malchut, to shine for her, and when they all amount to one hundred, since ten times ten is one hundred, she has GAR. At that time, Malchut is one with Ima and both are called “the day of atonement.”
This is why it was said, “On the Asor,” since Asiri indicates the Malchut alone, the tenth Sefira, but Asor indicates the whole of the ten Sefirot together, all of which come from Ima to give a tenth to each Sefira and to shine in the form of ten, which includes GAR, as well.
117) “On the Asor [tenth]” indicates ten, but why does it amount to one hundred? It would mean that it amounts to seventy, as it is written, “On the tenth of this seventh month”?
118) There are two issues here. The first is that the moon, Malchut, is called “the seventh month.” For this reason, the seventh month is called Asor [tenth], as it is written, “And on the Asor of this seventh month,” since she is illuminated ten times, ten Sefirot, and ten times ten is one hundred. The second is that “On the Asor” indicates multiplying the seventh by ten. This indeed amounts to seventy on that day, in a way that it is at the seventieth degree, and at the one hundredth degree.
She is at the one hundredth degree to complement it with GAR and to shine for her. And she is at the seventieth degree because on this day, Malchut takes the whole of the people of Israel to sentence them, and they all stand in Neshama more than in the Guf. This is so because on this day, it is the affliction of the soul, not of the body, as it is written, “And you shall afflict your souls,” “For whatsoever soul that is not afflicted in that same day, he shall be cut off from his people.” That day takes all the souls and they are in his possession. If she did not stand at the seventieth degree, she would have no authority in the souls because the existence of the soul is at the seventieth degree, as it is written, “The days of our years are seventy years.”
On the day of atonement, Malchut rises to Ima and first, receives her point, which is the root between the ruined world and the settled world. In that respect, we make the correction of the one he-goat to the Creator and one he-goat to Azazel. Afterwards, she receives the complete Mochin de Panim [anterior Mochin] from Ima, meaning GAR, and those complete Mochin de Panim are the one hundredth degree of the Malchut on that day. Also, those Mochin that she receives at the point of Bina are considered Mochin de VAK, since they are regarded as mere left line de Ima. This is why we have been ordered five afflictions that abide in the left line of Ima, prior to the arrival of the middle line to unite the lines.
These Mochin de VAK are seventy, indicating the absence of GAR de Panim, and these Mochin are the completion of the Nefesh [soul]. This is why it is written, “Whatsoever soul that is not afflicted,” since the Hochma of the left appears only in Malchut, and the light of Malchut is the light of Nefesh. The sustenance of the souls [Nefashot] is considered seventy, since the completeness of the Nefesh is specifically from the Mochin of Malchut, which are considered seventy, for she receives through five afflictions, since the Mochin, which are one hundred, GAR de Panim [face] are not yet seventy there, meaning the Hochma of the left.
119) And the souls of the children, who did not complement to seventy years, does Malchut not control them? It controls them indeed, since these Mochin de VAK are small Panim, children. However, they are not as complete as one who has been rewarded with the Mitzvot [commandments] of the Torah for many days. Hence, the seventy years apply to everyone, to children as well as to old, as it is written, “One does much, and one does little.” “One” is the unification of the seventy years—those who do much, the old, and those who do little, the child.
The seventy years that Malchut receives from Ima on the day of atonement through five afflictions are received while she has Mochin de Panim, as well, which are one hundred, ten times ten. Hence, the Mochin of the left, too, which suffers the affliction of the Nefesh, become many lights, meaning seventy years. And the children—who are considered small Panim, meaning left without right, extending from the first state of the Nukva—receive the Mochin of the left. These Mochin shine only very little.
And Malchut certainly governs them, but not completely, as one who has been rewarded with many days of the Mitzvot of Torah. This is so because one who has been rewarded with the Mitzvot of the Torah, the middle line, which is called Torah, even the Mochin of the left shine in him in a corrected form. This is the reason why he is rewarded with many days. This, also, is what he implies in “One does much, and one does little,” that the Mochin de Hochma of the left are one, and that there are two discernments in them. 1) The one that does much is an old one, who uses these Mochin of the left. It is like Malchut on the day of atonement, when there is much illumination. 2) One does little is a child, small Panim, who has no Mochin de Panim, but only these Mochin of the left, when the illumination is very faint.
120) Hence, on the day of atonement, Malchut goes through all those seventy, the Mochin of the left, and completes the degree of Hochma on all the Sefirot. Each of the seven Sefirot acquired GAR and they become ten Sefirot.
However, there are no general GAR there, and this is why they are seventy. Also, all the souls rise before Him and He sentences them, since the Mochin of the seventy years are Din and the Creator has pity on Israel on this day and imparts upon them the Mochin in the form of one hundred. One who did not remove the dirt from his spirit to clean it, when his prayer rises on that day, it drowns in that place called “mire and dirt,” meaning SAM and Lilith, which is the depths of the sea. Thus, his prayer does not rise to be crowned at the head of the King.
121) On this day, a person should not disclose his sins before another because many are slanderers, taking this word that he had revealed, raising it up, and testifying on that word. And what of the verse that says, “Keep the doors of your mouth from her that lies in your bosom”? It is all the more so with those who slander and follow him and examine how to slander him and testify against him. And it is especially so with one who is impudent toward everyone, who has no shame disclosing his sins and who desecrates the name of the Creator. This is why it written, “Do not let your mouth bring your flesh into guilt.”
122) “This month shall be unto you the beginning of months.” All the times and all the months are the Creator’s, so why does he say, “This month shall be unto you”? “This month shall be unto you” means that it is Mine, but I gave it to you. It is yours means that it is revealed, meaning that the lights in it are revealed for Israel. But the seventh month is Mine, hence it is concealed and not revealed, as it is written, “At the full moon for our feast-day” [in Hebrew, Kesse (full moon) has the letters of “cover”]. The whole issue of covering and disclosing the lights relates to illumination of Hochma.
“This month shall be unto you” is in the order of the alphabet, in the order of the letters Aviv [spring], since Nissan [1st month in the Biblical calendar] is called “the month of spring,” which is Aleph–Bet–Gimel. This is so because the letters, Yod and Bet of Aviv are three because Yod in diminution is one. It turns out that the letters of Aviv are Aleph–Bet–Gimel. But the seventh month is Mine, and this is why its name begins from the end of the letters of the [Hebrew] alphabet, Tishrey. You, in direct order—Aleph–Bet–Gimel—from below upwards, when the letters are counted Aleph, first, then Bet, and I, in reversed order, Tishrey, from above downwards, with the letters descending in count—first the letter Tav, then descending to Shin, and then to Reish.
Partzuf Malchut is called “a year,” in which there are twelve months. Six months are from the Chazeh up, HGT NHY, from Tishrey to Adar, and her six months from her Chazeh down are HGT NHY, from Nissan to Elul. And even though from the Chazeh and above it is HGT—and from the Chazeh and below it is NHY—they are mingled with each other. This is why there is HGT NHY above, as well as below. From her Chazeh upwards, Malchut is considered Bina, where she is covered. And from the Chazeh down, Malchut is considered herself, where she is revealed.
It is written, “Shall be unto you,” revealed, meaning that the month of Nissan, from the Chazeh down is revealed, that the lights are revealed. But the seventh month is Mine, hence it is concealed and not revealed, since the month of Tishrey is from the Chazeh and above, where it is considered Bina, covered through the month of Adar.
However, since the covering begins in Tishrey, he mentions only Tishrey, and the disclosure of the month of Nissan continues through Elul. Yet, since the disclosure begins in it, the text mentions only Nissan. This is why it is called, “the first month of the year,” the first of the revealed lights, as on the fifteenth of Tishrey, since in it begins the disclosure.
When the letters are in order, it indicates the disclosure of the lights, which increase each time. When the letters are reversed, such as in Tishrey, it indicates the covering of the lights, which diminish in the count. And as it is in general, so it is in particular, on each of the twelve months. The first half of the month is above the Chazeh and the lights are covered. From the fifteenth day onwards, it is below the Chazeh and the lights become revealed.
123) The seventh month is Mine. In the beginning of the month, I am covered. On the tenth, I am covered because I am in the first five days of the month, and in the five other days, and in the third five days. In the beginning of the month, it is Me because it is the first five days. On the tenth of the month it is Me because it is the other five days. On the fifteenth of the month it is Me because it is the third five days.
The month divides into two at the Chazeh, as well, like the twelve months of the year. It contains three lines above the Chazeh, which are Bina—and are covered through the Chazeh—and three lines from the Chazeh down, considered Malchut herself, and which are revealed. And since the lines extend from Bina, which comprises five Sefirot HGT NH, there are five Sefirot in each line.
In the beginning of the month I am covered, and it is not yours, disclosed, since there are five days HGT NH from the right line above the Chazeh. On the tenth of the month I am covered and it is not yours, disclosed, because of the last five days, since they are the second five days, HGT NH, meaning the left line above the Chazeh. On the fifteenth of the month, meaning until the fifteenth of the month, I am covered and it is not yours in disclosure, due to the third five, since they are the third five days, HGT NH, the middle line above the Chazeh. Hence, until the fifteenth of the month, the lights are covered and it is not yours. But from the fifteenth onwards, the lights appear because the fifteen are the point of Chazeh from which the disclosure of the lights begins.
124) What is the reason that it is covered until the fifteenth of the month? It is that this whole month is from a higher world, from Bina, since the first six months are from Bina, and the upper world is in the form of five at all times. This means that on each and every line, it has five Sefirot, HGT NH, and this is why this month is concealed and not revealed, since the upper world is covered and everything in it is covered.
This month is the Creator’s only; it is not yours. When the fifteenth day of the month arrives, the point of Chazeh, then it appears. This is so because from the Chazeh down, it is the year in general, Nissan, and on the fifteenth day of each month, it is already regarded as Malchut herself and the lights appear.
Everything comes for the renewal of the moon, since all the lights that were covered from the Chazeh and above come from the Chazeh and below at the renewal of the moon, Malchut. This is so because from the Chazeh downwards, it is already regarded as the moon herself, and not as Bina. Hence, the moon is completed and shines from upper Ima, from Bina, and is poised to shine below from the lights that are above. This is why the fifteenth day of the month is called “first,” as it is written, “And you shall take you on the first day.”
This is so because thus far, until the fifteenth day, all the Sefirot stood in the upper world, Bina. Henceforth, from the fifteenth day, the Sefirot come down to the lower world, Malchut, hence the lights are revealed. And since the fifteenth day is the first of the revealed lights, it is called “first.”
125) From the upper day, from Bina, these were the first days. Prior to the fifteenth of the month, they are the upper world, Bina. Who judges the Din [judgment] of the world in the beginning of the year? After all, there is no Din in this world, but only the Din of the lower world, which is called “The God of the whole earth.” This is so because if the Din of the world were sentenced above, in Bina, Bina would not be called “the world of freedom,” a world with illuminations of all the worlds, a world in which there is the whole of life, a world with all the freedom. And since the Bina is given all those names, it cannot be said that there is judgment in her, to judge the world.
Also, it is not from the Din of Isaac, Bina’s left line, since if it were to awaken Din to this world, the whole world would not be able to tolerate, since there is no one who can tolerate this fierce, high fire of the left line of Bina, except for the fire below, Malchut, which is fire that tolerates fire.
Since Isaac, the left line of Bina, is in a place of GAR, all his awakening is regarded as extension of Hochma from above downwards, which is a very harsh Din, which the world would not be able to tolerate. But although Malchut extends from the left line of Bina, which is fierce fire, nevertheless, because she is a female light, shining only from below upwards, the Din in her is not as harsh and the world can tolerate it.
It turns out that the fire of the left line of Bina awakens only to Malchut, which is the fire below, and Malchut can tolerate it because it is a female light. This is so because as it was written, there is no one who can tolerate this fierce, high fire of the left line of Bina besides the fire below, Malchut, which is fire that tolerates fire. This is so because within her, it turns into illumination of the female, which shines only from below upwards. This is not so harsh and the world can tolerate it.
And since the beginning of the year is from the Chazeh and above, Bina, it is perplexing, who sentences the world when Bina herself is the world of freedom and if her left line were to awaken alone, the world would not be able to tolerate it?
126) But just as our world is the lowest of all worlds, all its Dinim [judgments] are from the bottom world, Malchut in Atzilut, called “God is a … judge.” Her Dinim are called “the upper Din” in relation to our “this world.” Hence, to us, they are as Dinim de [of] Bina. And because she is the seventh degree of ZA, He does not sentence a person unless from twenty years onwards.
127) If she is seventh, why does she sentence a person from twenty years and above?
128) The courthouses below, on earth, do not sentence a person prior to thirteen years. This is because they leave seven years for the seventh, where “The God of the whole earth shall He be called,” and man has no permission in those seven. Also, these seven are present only on the thirteen below, which are a throne to it. For this reason, all the sentences and all the Dinim below are of those seven below, the whole of the twenty years.
In each state of Malchut that contains Din, she is called, “a courthouse.” There are two states of Katnut [smallness/infancy] in her, which are Dinim: 1) When she receives from the point of Holam, at which time there is Nefesh–Ruach of Katnut in her. These Dinim are Dinim de Nukva, and at that time she is called “the lower courthouse.” 2) When she receives from the point of Shuruk, when she rises and dresses the left line of Bina. At that time, she is in Hochma without Hassadim, obtaining Neshama de Katnut. These Dinim are called Dinim de Dechura [male Dinim]. Then she is called “the upper courthouse,” since these Dinim extend from GAR, from Neshama de Katnut.
Malchut is called, “seven,” hence her NRN are three times seven. In the first state, of Katnut, when she has only Nefesh–Ruach de Katnut, there are two times seven in her, which are Yod–Dalet (14). In the second state of Katnut, when she has Neshama, as well, there are three times seven in her, which are Chaf–Aleph (21).
The lower courthouse, which extends from the first state of Katnut de Malchut, does not punish until thirteen years and one day. This is so because one day in a year is considered a year. And there are two times seven in there, which are fourteen, such as the lower courthouse, Nefesh–Ruach de Katnut in Malchut. But in the upper courthouse, the Neshama de Katnut, they do not punish before twenty years and one day, where one day in a year is considered a year, and there are three times seven in there, which are twenty-one.
Just as our world is the lowest of all worlds, all its Dinim are from the bottom world, meaning that our world can receive from Malchut and not from Bina. Her Dinim are called “the upper courthouse” compared to our bottom “this world.” And with respect to our “this world,” even though the Din of the beginning of the year comes from Malchut, it is regarded as an upper Din that comes from Bina, since it is due to the clothing of Malchut over the left line of Bina, which is Dinim de Dechura and considered Neshama de Katnut of Malchut. For this reason, in relation to us, it is regarded as Bina, since then the Malchut rises to Bina, and then Malchut is actually regarded as Bina to us. This also explains that since the first day of Rosh Hashanah [a two-day festival in the beginning of the year] is Bina, where do the Dinim there come from? The Dinim are from Malchut that rose to Bina, which to us is actual Bina.
The lower courthouses, in the earth, do not sentence a person until thirteen years, which is the first state of Katnut of Malchut, NR [Nefesh–Ruach] of Katnut, which is two times seven, fourteen, which are thirteen and a day. This is so because they leave the seven years for the seventh, which will be called “The God of the whole earth,” since the courthouses below have a grip only in the two times seven of NR de Katnut. And the third seventh, of Neshama de Katnut, leave for the Malchut, which is called “The God of the whole earth.” Also, man has no authority in those seven since man has no permission to cling to the Dinim of the third seven because they extend from Malchut’s rise to Bina, where man does not attain and govern.
This is why it was said that these seven years are present only through the thirteen below, to which they are a throne. The third seventh are Neshama de Katnut. They can be disclosed only after Malchut has obtained thirteen years from NR de Katnut, considered a throne to the third seven. For this reason, all the sentences and all the Dinim that extend to people below are of those seven below, which are the courthouse of above.
In other words, the third seventh of Malchut, the bottom world, the Neshama de Katnut of Malchut, are the whole of the twenty years, since the third seven necessarily contains the two times seven of the NR, and contains twenty years. Then the courthouse of above—the Neshama de Katnut of Malchut—punishes.
129) The Din of the world in the beginning of the year through the degree of Neshama de Katnut of the Malchut, which is the third seven, actually stands in Din over her children in this world, to be purified for the upper world, to receive the Mochin de Gadlut from Bina. This is because she has no help by which to rise and be purified except from the lower ones, by them repenting and raising MAN.
130) When Israel are on the fifteenth day of the seventh month, the Creator takes His children to spread His wings over them and to rejoice with them. This is why it is written, “And you shall take you on the first day the fruit of a citrus tree.” The fruit is the tree, which is called “a fruit tree,” Malchut, in which there are fruits. A citrus tree is as it is written, “Honor and majesty are before Him.” Hadar [“citrus,” as well as “majesty”] is Tzadik [righteous], Yesod. The fruit of a citrus tree is Malchut, which is bestowed upon by the Yesod, Hadar.
131) Why is Yesod called Hadar? After all, it is a covered place that is unrevealed and should always be covered, and there is no majesty unless one is revealed and seen. Yet, even though it is covered, he is the adornment of the whole body, and there is no adornment except in it. This is so because one who does not have that degree, has no adornment to be among people. The voice is not with him in his speech because the adornment of the voice ceases from him, the beard, and he has no majesty of the beard.
Thus, even though that degree is hidden, the adornment of the whole body still depends on it, and it is covered and revealed in the adornment of the body. This is why it is a tree of citrus [Hadar, majesty], a tree upon which the whole adornment of the body depends. And this is the fruit-bearing tree. But Malchut is called “a fruit tree.”
132) “Branches of palm-trees” is Yesod, Tzadik, as it is written, “The righteous shall flourish like the palm-tree.” Here a woman is included in her husband without separation, since it is written, “The fruit of a citrus tree, branches of palm-trees,” and not “And branches of palm-trees,” where the Vav [“and”] stops between the fruit of a citrus tree and the branches of palm-trees. Indicating that they are tied together, since Yesod and Malchut are together.
“And boughs of thick trees” are three, three lines, HGT. This is so because its leaves are three, one on the right, one on the left, and one in the middle, which governs them, since the middle line unites the right and the left into being one.
“And willows of the brook” are two, NH, which have neither smell nor taste, like people’s thighs.
The Lulav [palm branch], Yesod, takes them all and includes them, like the spinal cord in the body. And what comes out of the kinds, a handbreadth upwards, this is how it should be to complement and elicit all the degrees and to work properly. This is so because Yesod rises through the spinal cord and elicits the drop of semen from Moach [brain] ha Daat in the Rosh [head], and this is what the Lulav implies when it rises and comes out a handbreadth above the myrtle and the willows, which are HGT NH. This handbreadth indicates to the Daat in the Rosh, and the Lulav, Yesod, reaches there.
133) With these kinds, which correspond to HGT NHYM, man should be seen before the Creator. The leaves in the palm tree imply to all the other armies, which unite in these appellations by which the Creator is called. This is why we are commanded to take these four kinds, since we must evoke below as it is above. There is nothing in the world that does not have its similar above. And vice versa, as there is above, so there is below. This is so because the worlds are imprinted from one another and the roots are above, since there is nothing in the lower worlds that does not have its root in the upper worlds. Hence, the root of the four kinds are HGT NHYM in Atzilut, where Israel must unite in faith before the Creator.
134) “You shall dwell in Sukkot for seven days.” This is faith, Malchut, which receives all her Mochin. And this verse was said about the upper world, Bina. When the world was created, this verse was said.
135) When Hochma—meaning upper AVI, called Aba and Hochma—began to come out of the place that is unknown and unseen, from Rosh AA, one Masach emerged and struck. And that upper Hochma sparkled and spread to all sides in the upper tabernacle, YESHSUT, which is called Bina and Ima. And that upper tabernacle produced VAK, which are ZA. And then, with the sparkling of the Masach, it illuminated to everyone and said, “You shall dwell in Sukkot for seven days.”
136) Sukkot is written without a Vav [in Hebrew], since this is the lower tabernacle, Malchut, which is like a lantern, a glass vessel in which the candle is placed so as to shine, to show all the lights. And then he said, in the sparkling of the Masach, “You shall dwell in Sukkot for seven days.” The seven days are from the upper world, Bina, to the lower world, Malchut. All seven days, HGT NHYM de Bina, exist so as to shine for that Sukkah [tabernacle], which is the “Fallen tabernacle of David,” the tabernacle of peace, Malchut. And the holy people should sit under its shade in faith, Malchut, and one who sits in that shade, sits in those upper days of Bina.
In the beginning, the world was created in Midat ha Din [quality of judgment], in Malchut de Tzimtzum Aleph [Malchut of the first restriction]. He saw that the world did not persist, since the Kelim that extend from Malchut of Midat ha Din are unfit for reception of the upper light within them, He stood and associated Midat ha Rachamim [quality of mercy] with it, meaning raised the Malchut to the place of Bina, who is Midat ha Rachamim. Then all the degrees were split into two halves—Keter and Hochma remained in Rosh AA, and its Bina and TM fell into the Guf [body], and so it was with all of them. By that, all the degrees were diminished into VAK without a Rosh, and this state is called “the point of Holam.”
Afterwards, at the time of Gadlut, Malchut descends from Bina to her own place once more through the illumination of AB SAG de AK, and all the half-degrees that fell from their degrees return to their degrees. Thus, the degrees are completed with GAR once more. This state is called “the point of Shuruk.” At that time, those Bina and TM that returned to their degrees raise with them the lower one that they were in while they were fallen, and thus the lower one receives the Mochin of the upper one.
It turns out that during Katnut, Bina and TM de YESHSUT, which are Ima, fell to ZON, and during Gadlut, when Bina and TM return to their degree, to Bina, they take ZON with them to the place of Bina. Then the ZON receive the Mochin de Bina through the Kelim de Bina and TM de Bina, where they were during the Katnut. Thus, now ZON are fit for reception of the upper light of Bina, as well as all the worlds BYA that extend from them. And then the world persisted. Had it not been for Malchut’s ascent to the place of Bina, there would have been no possibility for the world to exist.
This verse was said when the world was created, meaning when He associated Midat ha Rachamim with Malchut so that the world would be able to persist. When Hochma—meaning upper AVI, called Aba and Hochma—began to come out of the place that is unknown and unseen, from Rosh AA, when Malchut rose to the place of Bina de Rosh AA, AA remained with Keter and Hochma, and his Bina and TM fell to his Guf. This Bina, which departed from Rosh de AA, was split in two: her GAR were established in upper AVI and they are called Hochma, and her ZAT were established in YESHSUT and are called Bina. Then a Masach came out—the Masach of Malchut that rose to Rosh de AA—and struck, bringing Bina de AA outside of the Rosh, and that upper Hochma, GAR de Bina that were established as upper AVI, sparkled in the form of Katnut, as his Bina and TM fell below Bina.
She expanded to all sides in the upper tabernacle. During the Gadlut, when AA brought his Bina and TM back, the upper tabernacle, Bina, rose up to him, as well, and received Mochin from him. Similarly, that upper tabernacle elicited VAK, meaning ZA, and Bina, too, brought her Bina and TM that fell into ZON back to her. By that, ZON received the Mochin de Bina, and Bina elicited VAK, meaning ZON.
At that time the sparkling of the Masach—which is illumination of the Masach and the diminution that was made by the ascent of Malchut to Bina—illuminated to everyone. It illuminated Mochin de Bina to ZA and Nukva, and said to the Mochin, which are HGT NHY de Bina, “You shall dwell in Sukkot for seven days,” meaning that they would expand to the Malchut, who is called Sukkot without Vav [in Hebrew].
It is considered that had it not been for the shade, which implies diminution of the light—the sparkling of the Masach that was done in Bina, which is the thatch—they would not have lasted seven days, which are HGT NHYM de Bina to the Sukkot, which is the Malchut below. However, that shade of the sparkling of the Masach, the thatch, has ten Sefirot, as well, her Malchut, too, rose to the place of her Bina, and her Bina and TM fell to BYA.
For this reason, at the time of Gadlut, when she brings her Bina and TM back to Atzilut, BYA rise on the degrees to Atzilut, as well, and receive the Mochin of the seven days from her. Thus, the root of the thatch is in Bina, and from there he says, “You shall dwell in Sukkot for seven days.” This is said about the upper world, Bina, although that shade and thatch is present in Malchut, too, which is why she is called Sukkah without a Vav, referring to that thatch of Bina that is found in Malchut.
137) This is why Sukkot is written without a Vav, referring to Malchut. In another place, it writes a full Sukkot, to show that one who sits in this shade of the sparkling of the Masach sits in those high days of above, HGT NHYM de Bina, which stand on the lower one, which is Malchut, to shine upon her and to cover her. This is so because that thatch of Bina was extended to her, as well, to protect when she needs it.
138) They are all read as full Sukkot, the thatch of Bina and the thatch of ZA. And the writing of the lacking Sukkot is the lower world, Malchut. During those seven holy days, it is necessary to feed the rest of the appointees; this is he seventy bulls that are sacrificed on the seven days of Sukkot. She must be diminished in terms of the light and evoke the Mochin of the left, which are her Achoraim [posterior], from which these seventy ministers are fed, while she receives gladness in her husband in Mochin de Panim [anterior Mochin].
Also, she needs it so that they will not slander during the joy. She lets them be refined in that food and their offerings are more numerous than on the rest of the days, so that they will be preoccupied with them and will not mingle with the joy of Israel. It is in the same way that they are given a part in the he-goat of the beginning of a month and a he-goat to Azazel. And because of this diminution in feeding the ministers of the nations, she is called Sukkot without Vav. And the joy of Israel is the Shemini Atzeret, [“the Eighth [day] of Assembly,” marked on the eighth day of Sukkot, considered a festival all on its own].
139) While the rest of the appointees are happy and eat the seventy bulls, Israel are corrected for them. At that time, they set up a throne for the Creator from below and establish Malchut as a throne to the Creator, to raise her up—in the four kinds, in the joy of the festival, in saying Hallel [special praise], and in circling the altar. Then the Malchut rises and receives blessing and joy in ZA, her husband.
140) And the rest of the animals, which are the seventy ministers appointed over the peoples, eat and chew into dust, and what remains of their eating, they trample with their feet, and they are fed from the seventy bulls. And Malchut takes the souls and elevates them to the high pleasure, ZA. Since she comes down and grips all the blessings, the sanctities, and the pleasures that Israel extended to her on all those seven days, by all those deeds that they did and sacrificed for her, she came down to approach her children and to delight them for one day.
That day is the eighth day, since all of the seven other days are with her, hence she is the eighth. And she is eight days together, which is why she is called Atzeret [assembly], which means a collection, when all seven days gather on that eighth day. And there is no eighth except out of seven, hence it is given two names: 1) Eighth, since it is the eighth to the seven days; and 2) Atzeret, since it contains within it all seven days together.
Blessed Be the Name of the Lord
141) “Blessed be the name of the Lord.” He is blessed means His beginning is hard and His end is soft, since Mevorach [blessed] has the letters of Mem–Bet and Reish–Chaf [the spelling of Rach (“soft”)].
Mem–Bet is hard, Din, like the beginning of the year. It is Mem–Bet because the world was created in Mem–Bet (42) letters, meaning in Lamed–Bet (32) Elokim, and in ten utterances, which are Mem–Bet . Also, there are Mem–Bet letters from the Bet of Beresheet through the Bet of the word “and Bohu” [“and void”]. This is why it was created in Din.
All the beginnings are hard and their ends are soft. This is so because on Rosh Hashanah [the beginning of the year], Mem–Bet is in harsh Din; on the day of Shemini Atzeret it is Sof in gladness.
Nukva was built entirely from the left line. Her entire correction is to be included in the Hassadim in the right. Hence, in the Rosh of the Nukva, which is Mem–Bet, the left is still not included in the right. This is why she is hard, since there is Dinim of the left in her, without right.
Reish–Chaf, the end of the Nukva, is already entirely mingled with Hassadim, on the day of Shemini Atzeret, and then it is soft, in gladness, as it is written, “Blessed be the name of the Lord.” The name of the Lord, which is Nukva, called “name,” will be Mem–Bet Reish–Chaf [letters of Mevorach—blessed]. Mem–Bet indicates the Rosh of the Nukva, where it is Rosh Hashanah, and then it is hard. Rach [Reish–Chaf, soft], indicates the Shemini Atzeret.
142) What is the connection between the upper Din, the left line of Bina, Isaac, male light, and the Din of the Nukva? In the upper Din in the male, which shines from above downwards, the beginning and the end are hard, and there is none who can withstand these Dinim. Anything that goes and continues grows stronger, and after it begins, it does not leave it until it eats and consumes everything and nothing is left.
But in the other Din, below in Malchut, which is female light, who shines from below upwards, the beginning is hard, on Rosh Hashanah, and anything that goes and expands grows weaker, until the Mochin de Panim shine in Shemini Atzeret. This is similar to a female, whose strength weakens.
143) When did the Din of above, from the male, awaken to be on the world? On the day of the flood. This is why at that time, nothing was left in the world except for Noah’s ark. This is like the upper ark, the Malchut, which tolerates that fierceness of the Din, since she is fire that tolerates fire. If the Creator had not prepared the ark for him, and he was in mercy over the world, the whole world would have perished, as it is written, “The Lord sat enthroned at the flood,” since the name HaVaYaH is Rachamim [mercy]. For this reason, henceforth, the upper Din does not stay on the world, since the world would not be able to tolerate it for even a moment.
He Knows What Is in the Darkness
145) The Creator “Reveals the deep and secret things.” He reveals all the deep, upper secrets. The middle line reveals the depths in the two lines of Bina. It reveals them because it knows what is in the darkness of the left, where the light of Hochma sinks for absence of Hassadim. And were it not for the darkness, the light would not appear later through the middle line. And it knows what is in the darkness, since it includes it in the right line. For this reason, it revealed the depths and the hidden, since were it not for the darkness of the left, the depths and the hidden would not have been revealed. And this light that appeared out of the darkness is Hochma.
146) Out of the darkness in the desert, this light appeared to us. The Merciful One will instill light with you in this world and in the next world.