Kabbalistic Zohar Book (28)

Kabbalistic Zohar Book (28)

VaYikra [The Lord Called]

The Lord Called unto Moses

1) “Ask for a letter from the Lord your God; ask either in the depth, or raise it above.” What is the difference between the first generations and the last generations? The first generations knew and observed the high wisdom; they knew how to put together the letters that Moses was given in Sinai. Even the wicked ones in Israel, such as Ahaz, were proficient in the letters of the upper wisdom, as the prophet told him, “Ask for a letter.” If he did not know the upper wisdom in the letters, the prophet would not tell him. And we know that in the upper letters that extend from Bina, and in the lower letters that extend from Malchut, it is wise to conduct actions in this world.

2) Because each letter that was given to Moses was crowned and rose over to the heads of the upper holy animals—the upper Merkava [chariot/assembly], HGTM—all the animals were crowned in the letters, including these animals of the lower Merkava in Malchut. They were flying in the Avir [air] of YESHSUT, which descends from the upper, thin air that is not known, which is in upper AVI.

The letters are the Kelim and the Mochin, and originate from Bina, from YESHSUT, from which all the Mochin de [of] ZON and BYA come. Each letter that was given to Moses, meaning the Kelim and Mochin that were given to ZA, called “Moses,” was crowned and rose to the heads of the upper, holy animals, HGTM de ZA from the Chazeh and above, which are called upper, holy animals, the upper Merkava, which Bina rides. And those HGTM de ZA were receiving the Mochin and those Kelim from Bina, and all the animals were crowned in the letters, even the animals of the lower Merkava in Malchut.

Also, they were flying in the air, meaning that the exit of the Mochin is considered flying in the air, which implies the Yod that comes out of the Avir [air], leaving Ohr [light] from the Avir of YESHSUT, in which the Yod comes out of the Avir. However, they come out of upper AVI, in which the Yod does not come out of the Avir. Additionally, Hochma is not known in them because the Avir de YESHSUT, which is known in Hochma, descends from the Avir of the thin upper AVI, in which there is no Hochma because the Yod in them does not come out of the Avir.

3) Small and big letters rise and fall. The big letters descend from the upper hall that is covered from everyone, meaning Bina, and small letters descend from another, lower hall, Malchut, and both were given to Moses in Sinai.

4) And letters combine in concealment in each letter, such as the Aleph, which is a single letter, but two letters combine with it in concealment—Lamed and Peh—in the pronunciation. Also, Yod and Tav join in the pronunciation of Bet, and all were given to Moses in Sinai, and all are with the friends, happy are they.

5) “Ask for a letter,” a real letter, since they were all negotiating in the letters. Also, what is written about Rahab? “And give me a true token [also “letter” in Hebrew].” This is the letter Vav, which is called, “A true token” [or a true letter]. But are the rest of the letters not true? It is not so, but this letter is called by that name, “A true letter,” and the rest of the letters are not called that. This is so because Vav implies ZA, who is called “truth,” as it is written, “You will give truth to Jacob.”

6) “Ask either in the depth” is the bottom Hey of the Holy Name HaVaYaH. “Or raise it above” is the letter Yod, the Rosh [head] in the Holy Name HaVaYaH. This is the meaning of what is written, “Ask for a letter from the Lord your God,” a letter from the Holy Name, from HaVaYaH, which is the Holy Name blessed be He, one letter in It. And the tabernacle, Malchut, called “Your God,” is what the letter stands on, since the Malchut receives from ZA, HaVaYaH. This is why it is written, “From the Lord your God.”

7) When the cloud rose over the tabernacle and was on it, all those Merkavot [plural of Merkava] and all those Kelim of the upper tabernacle, Malchut, were inside the cloud. It is written about that, “Moses was not able to enter the tent of meeting because the cloud had settled on it.” It is also written, “And Moses entered the midst of the cloud … and Moses was on the mountain forty days and forty nights.” If Moses could not come to the tabernacle because of the cloud that was on it, why did he enter the cloud and sit in the mountain all of those forty days?

8) Indeed, there were two clouds: The first was the cloud that Moses entered and in which he sat in the mountain forty days and forty nights. This cloud is from Malchut. The second was the cloud that was on the tabernacle, which extends from the left line of Bina and in which Moses could not come.

It is written, “The glory of the Lord filled the tabernacle.” It does not write, “filled” with a Hirik under the Mem, but a full Mem with a Kamatz. This means that wholeness was made above in Bina and below in Malchut by the clothing of the cloud in the tabernacle below, since a hidden correction, called “cloud,” descended from the left line to Bina, below to Divinity, which is called “tabernacle” and “tent of meeting,” and Divinity was corrected.

9) Four sides of camps of angels in Malchut—called “lower Merkava”—were hidden by the cloud that descended upon the tabernacle, which is Malchut. The first correction of this cloud was on the first shift of those four camps of Divinity before everything was corrected. The Rosh on the right side is Tzadkiel, the superior appointee, superior to the camps, which are under the governance of Michael. And with him, all those camps were corrected under his hand.

10) One appointee was established on the four times three, which are four sides below, each of which consists of three. And when all those upper camps come down below, their names change into other names. And when they are above, their name never changes. And that appointee, Tzadkiel, stands over them inside. A letter sparkles over their heads, and it is a small Aleph. When this letter sparkles, everyone goes to that place where the sparkle is sparkling.

The Zohar explains the matter of, “He called unto Moses.” Certainly, this calling has no resemblance to a corporeal call, but as it is written, “The Torah speaks as the language of people.” Hence, we should understand the inner meaning of this calling. This is, “Ask for a letter from the Lord your God,” a real letter, from the letters of the name HaVaYaH. “Ask either in the depth” is the bottom Hey de [of] HaVaYaH, Malchut; “Or raise it above” is the letter Yod de HaVaYaH, Hesed. Thus, the letters are Kelim of the ten Sefirot, in which the lights expand. The speech and the reading above emanated from these letters and their combinations, as corporeal reading comes out of corporeal combinations of letters.

It is written, “When the cloud rose on the tabernacle and was on it, all those Merkavot and all those Kelim of the upper tabernacle, Malchut, were inside the cloud and Moses could not come inside the tent of meeting because the cloud was on it. Because the cloud covered all the Merkavot and Kelim in Malchut, called “tent of meeting,” Moses could not come to the tent of meeting. The cloud that was covering Malchut and all the Merkavot in her is the two letters KofReish in the word VaYikra [And (the Lord) called], since the Kof of VaYikra is Gevura, which is Dinim [judgments] that extend from the left line, and the Reish of VaYikra is Tifferet, meaning Dinim that extend from the middle line. Their combination is the words KofReish, as it is written, “The terrible ice,” since Dinim of the left are “ice,” and Dinim of the middle line are “terrible.”

And those two letters, KofReish, covered all the Hassadim in the letter Yod of VaYikra, which is Hesed, and froze all lights in the letter Aleph of VaYikra, which is Malchut. For this reason, all the Merkavot and Kelim in Malchut were covered and Moses could not come to the tent of meeting.

Of these two letters, KofReish—which are the letters that stand in the middle of the word VaYikra—one covers the letter Aleph of VaYikra, and one covers the letter Yod of VaYikra. This darkness and cloud continue until the letter Vav de HaVaYaH shone, meaning the middle line, ZA, and united the two lines—Hesed and Gevura—in one another. Then the Dinim in Gevura and Tifferet de Malchut—which are the two letters, KofReish—were mitigated and no longer covered the lights and the Merkavot in Malchut. And then Moses could come to the tent of meeting.

Then the combination of VaYikra was made, since the four letters, YodKofReishAleph [of VaYikra] are HG TM in the right Merkava of Malchut, being the angel Michael. Before they were established with the Vav de HaVaYaH, the letters KofReish in them were covering the lights in the letters YodAleph in them. At that time, Moses cold not come to the tent of meeting. But now that the Vav has been added to them he could come to the tent of meeting; hence this combination of letters, VaYikra, as a whole, is regarded as a calling and invitation for Moses to come to the tent of meeting.

And since The Zohar wishes to interpret the matter of the cloud that covered the Merkavot in Malchut—what it is and in which place it rules—it presents the issue of the lower Merkava, the four angels—Michael, Gabriel, Uriel, and Raphael. Each of them consists of three lines, HGT, and three times four is twelve, corresponding to the twelve combinations of HaVaYaH in the upper Merkava. However, they are mingled in one another; hence there are twelve in each of those four angels, and in each of them there are four sides, HG TM. Also, in each side there is HGT, which together are twelve.

Thus, there are four sides, HG TM, and in each there are three lines, HGT, in Michael. On the west, which is Malchut, there are three angels, which are the HGT that are there—Michael, Tzadkiel, and another angel that was not mentioned by name—and the letter Aleph sparkles over them. On the east, Tifferet, there are three angels, HGT, which are Michael, Raziel, and Romiel, and the letter Reish sparkles over them. To the north is Gevura, having three angels—Michael, Yofiel, and Hachmiel—and the letter Kof sparkles over them. To the south is Hesed, having three angels—Michael, Kedumiel, and Uriel—and the letter Yod sparkles over them. And two sides, Gevura and Tifferet, which are the letters KofReish, cover the two letters YodAleph, and Moses could not come to the tent of meeting until the Vav shone upon it.

It is written that the four sides of the camps of angels in Malchut, called “the lower Merkava,” were concealed by the cloud that descended on the tabernacle, Malchut. These are four sides of Michael that prior to their correction, were ruled by the letters KofReish and covered everything.

The first correction of this cloud was on the first shift of those four camps of Divinity, which is the Malchut side in them before everything was corrected in the middle line. This is the Rosh that is to the right side, Tzadkiel, the superior appointee, superior to all the camps that are under the governance of Michael. With him, all those camps were corrected under his hand. And one appointee was established over four times three, meaning three angels on the side of Malchut of the four sides of Michael, on which the small letter Aleph of VaYikra sparkles.

11) From within, from the side of Malchut, which is Tifferet, Raziel is the superior appointee, superior to all the camps and stands within under the governance of Michael, Hesed, and with him are all the camps under his hands. And one appointee, called Romiel, stands atop them at the gate, surrounded by twelve appointees—three, three, four times.

For itself, Tifferet from the side of Tifferet consists of twelve. This is because there are three angels on this side—Michael is Hesed de Tifferet, Raziel is Gevura de Tifferet, and Romiel is Tifferet de Tifferet. And within Tifferet de Tifferet there are twelve, as well, like the rest of Michael’s four sides. Raziel, the superior appointee, stands over all of them and his name is not changed. One letter sparkles over the heads of all those camps—the letter Reish. When it sparkles, everyone travels to the side of that sparkling. This letter is poised to punish those who reveal secrets, and your sign is “Poverty [also Reish in Hebrew] and shame,” where the name “poverty” [Reish] indicates Dinim.

12) Within the side of Tifferet is Gevura. Yofiel is the superior appointee and is appointed over the camps under the governance of Michael. All those camps that were under his hand were corrected along with him. Here the camps were not revealed in the count, which is illumination of Hochma that applies in the left line, which is Gevura, since they were not completed here until they came to the Eternal House, the Temple that Solomon had made, where they were all completed and the camps grew to completeness.

And what we said here about the tabernacle before they were completed means that all those camps that were under the hands of Yofiel were given at that time to enter with him. And one appointee stands atop them, whose name is Hachmiel, and twelve appointees surround him, three on each side. It turns out that there are three angels on the side of Gevura, as well, Michael, Yofiel, and Hachmiel, which are HGT of the side of Gevura. And Hachmiel, Tifferet of Gevura, comprises twelve within him like the whole, since Tifferet is always inclusive. And Yofiel, the superior appointee stands atop them all, for his name was not changed.

13) The letter Kof sparks on the side of Gevura over the heads of all those camps. When she sparkles, everyone travels to the side of the sparkling. This letter Kof hangs in the air and the Dinim in her surrender three times a day through illumination of the three upper lines of ZA, which is called “day.” However, before she is mitigated by the three lines, she rises and falls, meaning the Hochma in her is drawn down and then she is in Dinim. At that time, of these two letters, KofReish, the letters that stand in the middle of the word, VaYikra, one covers the letter Aleph of VaYikra and one covers the letter Yod of VaYikra, after the letter Kof, when you begin from Malchut, which is Aleph.

14) From within the side of Gevura it is Hesed, Kedumiel, who is the superior appointee over all the camps under the governance of Michael. With him, all those camps under his hand are corrected and one appointee stands over them at the gate, whose name is Ariel, which is surrounded by twelve appointees, three, three on each of the four sides. Also, there are three angels on this side of Hesed—Michael is Hesed de Hesed, Kedumiel is Gevura de Hesed, and Ariel is Tifferet de Hesed. Within it, Ariel consists of twelve, like the whole, and the appointee Kedumiel—whose name never changes—stands over them. The letter Yod stands over their heads and when it sparkles, everyone travels to that sparkling that it sparkles. The letter Kof covers the letter Yod and the Reish covers the Aleph of VaYikra.

15) At the very insides, in the holy place, in Bina, the letter Vav sparkles in hiding and concealment. This is the middle line, and the origin of its exit rises and determines between the two lines—right and left—of Bina. This letter Vav sparkles in sparkling over all the letters, meaning deciding between right and left of all the letters in ZA and in Malchut.

A voice comes out from the midst of those letters, which is the Vav, called “voice.” It is unheard in Bina, but here in the letters of ZA and Malchut, a voice that is heard comes out. Then it mitigates the letters KofReish and the letters Yikra are opened from their blocking. Then the sparkling of the Vav strikes the sparkling of the letter Yod, and this sparkling of the Vav that emerged from the holy place, Bina, strikes the sparkling that the letter Yod opens from its blocking and it shines.

16) Then the sparkling of the letter Yod strikes the sparkling of the letter Kof, and sparkling of the letter Kof comes out and strikes the sparkling of the letter Reish. And all those sparkles come out and unite inside the sparkling of the standing letter, Aleph, meaning Malchut, which receives everything that is in the Yekar, in HGT. Then a voice comes out and strikes all those sparkles of letters together, to join them together into reading—the sparkling of the letter Vav in Yod, sparkling of the Yod in Kof, sparkling of the Kof in Reish, and sparkling of the Reish in Aleph. Then engravings, sparkles of the letters, conjoin and go off to their actions, since after the sparkles unite, a voice comes out from them and joins in the combination of “And called unto Moses.” And Moses was observing all those days and did not enter the tent of meeting, which is Malchut.

After the sparkling of the Vav, which is the middle line, arrived from Ima and united the two lines of the letters Yod and Kof, the blocking of the letters KofReish was opened. And not only did the lights from the letters Yod and Aleph not interfere, they even imparted their lights to the Yod and Aleph, and they all illuminated together in the combination of VaYikra. Vav imparted to Yod, Yod to Kof, Kof to Reish, and Reish to Aleph.

And when all the lights that sparkle over these four letters opened and the four Merkavot [plural of Merkava, assembly] of the right side of Malchut, which is Michael, received their illumination, Moses could promptly come to the tent of meeting. And the opening of the lights of the four letters YodKofReishAleph [Yikra, “will call”] is considered a calling and an invitation for Moses to come to the tent of meeting.

And Moses, who was observing all those days when he did not enter the tent of meeting, observed the difference—that before the Vav imparted, there was governance to the Dinim in the letters KofReish, which covered all the lights in the Yod and Aleph, as well as the illumination of the letters Kof and Reish themselves. This is why Moses could not come to the tent of meeting. But now, after the Vav illuminated, meaning the middle line, when all four lights in the letters YodKofReishAleph were opened, he could come to the tent of meeting. By observing this distinction, he understood the calling and the invitation to come to the tent of meeting.

17) Afterwards the letters returned and were rolling in their engravings in the letter-combination that was given to Adam ha Rishon in the Garden of Eden. Aleph, Malchut, went inside the concealment to the place called “holiness,” Ima, and the Vav came out and gave room for the Aleph at the beginning of the word. Then the Aleph joined with the Vav, after which they are KofReish, with the Yod, Hesed, entering between the Kof and the Reish, making it KofYodReish. Then they were carved and sparkled as in the beginning, and the voice, middle line, came out from among them and the sparkles of the letters conjoined, came out, and appeared to all the camps that were going with those letters, which are the camps of the four Merkavot of Michael.

And when the sparkles of the letters unite in the combination, a voice strikes among them and their engravings are seen to all the Merkavot in the combination, AlephVavKofYodReish [pronounced, Okir, “I will cherish”]. Then the voice returns from them and calls among the Merkavot, “I will make man more rare than gold, and mankind than the pure gold of Ophir.”

After all the lights of HGT in the combination, VaYikra, imparted to the small Aleph of VaYikra, the Aleph, Malchut, was filled with blessings and illuminated in the illumination of Hochma in her and rose to Ima. Then the Malchut of VaYikra became more important than ZA, as it is written, “A virtuous woman is her husband’s crown.” It turns out that the Aleph, Hochma, rose before the Vav, ZA, Hassadim, and the combination AlephVav was created. The Kof, too, which is Gevura and left line, illuminated in the Hochma in her and ruled, and hence put herself before the Yod, Hesed, meaning KofYod. This inverted the combination of VaYikra into the combination Okir, as in, “I will make man more rare than gold,” as this combination indicates the domination of the light of Hochma.

18) Happy is Moses for seeing all that. But Moses did not see the combination, Okir, but the first combination, VaYikra. This combination was not revealed to him because a person’s praise is not told in his presence. Your sign is what is written, “You three come out.” It is also written, “And He called Aaron and Miriam,” and what is written, “With him I speak mouth to mouth,” and also, “Not so, with My servant Moses.” He said all that only to Aaron and to Miriam but not to Moses, since man’s merit is not told in his presence. This means that the Creator does not reveal the merit of a degree to the one who attains it until that degree has gone and he has been rewarded with a new degree. Then He reveals before him the praise and wholeness of the first. Thus, the Creator does not reveal the praise of the degree to its face, while it still exists.

19) The letters rose and returned in all the camps in the combination, Okir. The voice came out and said, “I will make man more rare than gold.” Afterwards the letters extended and were sparkling over the heads of all those Merkavot, and they were appeased until they were corrected in their places.

20) The head to the left side, Malchut, Hazkiel, is the superior appointee. He is superior to all the camps, all those that stand at the gate of the tabernacle, Malchut, under the governance of Gabriel. This is so because Michael governs the right of Malchut, Gabriel governs her left, and with him all those camps under his hand are corrected. And one appointee was established on the gate from the outside, and his name is Gazriel. With him, there are twelve appointees surrounding him—three, three to each side, on four sides.

The general Merkava is twelve—Michael, Gabriel, Uriel, Raphael—in each of which are three lines, HGT, which are twelve. Individually, each contains twelve. Also, the four letters, YodKofReishAleph, sparkle on the twelve of Michael. Here he explains the twelve in Gabriel, HG TM, where in each there is HGT, as in Michael. First, he explains the Malchut in Gabriel, in which there are three angels—Gabriel, Hazkiel, and Gazriel. Gazriel alone, who is Tifferet on the side of Malchut, contains twelve, as well.

21) It is written that they are the ones in whose hands the sword that turned every way is turning (Beresheet Bet, Item 118). This appointee, Hazkiel, stands over them high above, inside. A single letter sparkles on their heads, the letter Aleph, the side of Malchut in Gabriel, for those camps do not stand and do not travel except in the letter Aleph, on the right, in Malchut that comes out in Hassadim, right. This is because the left of Gabriel travels only on the right, by clothing in Hassadim, and the right travels always on the left, in the inclusion of the left. Also, Aleph is the letter that sparkles and emerges from the right, meaning Malchut from the side of Hassadim in her. Then all the camps travel to that place that sparkles that sparkling.

22) Within the side of Malchut, on the side of Tifferet, it is the appointee, Rahatiel. He is superior to the camps and stands inside, under the governance of Gabriel. And with him are all the camps under his hand. And one appointee stands over them at the gate, whose name is Kadoshiel, surrounded by twelve appointees, three, three, four times. And that appointee, Rahatiel, stands over all of them, for his name does not change.

Here, too, there are three angels, HGT, on the side of Tifferet—Gabriel, Rahatiel, and Kadoshiel. One letter sparkles over the heads of all the camps, and this letter is the letter Zayin, the side of Tifferet in Gabriel. In the correction of the tabernacle, it is replaced by the letter, Lamed, meaning it is mitigated in Bina, which is Lamed, the tower that floats in the air. And this is replaced, as it is written, “Water will flow from his buckets,” since the Bina is the bucket of Tifferet. The Zayin is replaced in the engravings of the letters, and it is called “replacing of the Lamed.” When this letter sparkles over the heads of all those camps, everyone travels to the side of that sparkling.

23) Within the side of Tifferet, on the side of Gevura, it is Kaftziel, the superior appointee, superior to all the camps under the governance of Gabriel. With him, all those camps under his hand are corrected, that is, those that were given to him at that time. And one appointee stands above them whose name is Azael, and twelve appointees surround him, three, three, to each side. Here, too, there are three angels, HGT, on the side of Gevura of Gabriel—Gabriel, Kaftziel, and Azael. Azael himself, who is Tifferet, contains twelve. And Kaftziel, the superior appointee, stands over all of them. Also, one letter sparkles over the heads of all those camps, which is the letter Dalet, the side of Gevura in Gabriel. Also, they all travel to the sparkling of that letter. That letter hangs in the air on two other letters—Aleph and Lamed.

24) Within the side of Gevura in Gabriel, on the side of his Hesed, Shamiel is the superior appointee. This is replaced into four names because it cannot withstand its engravings. At times it is to the right, at times it is to the left, at times to the east, and at times to the west. He is named according to his service. And with him are twelve appointees that surround him, three to each side. Ragashiel is the superior appointee over those twelve appointees, under that other appointee, Shamiel. It turns out that here, too, on the side of Hesed de Gabriel, there are three angels, HGT—Gabriel, Shamiel, and Ragashiel.

Also, Ragashiel contains twelve in and of himself. And a single letter sparkles on their heads above, the letter Hey. It hangs in the air over all the other letters, Aleph, Lamed. As we said concerning the letter Dalet, those two letters, Dalet, Hey, rise above all the others because they are Hesed and Gevura, GAR, and everyone travels to that sparking, which depends on that letter, Hey.

25) And inside it all, in a place called “holiness,” in Bina, one letter sparkles in the concealment of holiness. This is the letter “blocked Mem” [a.k.a. final Mem]. The letter, blocked Mem, always shines on the left side of Bina. It sparkles in a sparkling over all the letters, Aleph, Lamed, Dalet, Hey, and a voice comes out from among the letters. Then the sparkling of this letter, blocked Mem, strikes and takes two other letters, which are sparkles that hang in the air, which are Dalet and Hey, leaving Aleph and Lamed, and they unite in those other ones on the right, which are VavYodKofReishAleph [VaYikra]. They strike one another and the first letters, VaYikra, sparkle once more as before, coming out of the Malchut unto Moses. Then “And … called unto Moses,” meaning that the calling and the invitation for Moses to come into the tent of meeting came out of these combinations.

This is so because the letters Dalet and Hey are Gevura and Hesed in Gabriel, GAR of the left, and the letters Aleph and Lamed are Malchut and Tifferet in Gabriel, VAK of the left. Also, it is known that the illumination of Hochma that shines in the left is only VAK de Hochma, but the GAR de Hochma have disappeared and do not shine. It is written that then the sparkling of this letter strikes, meaning the letter, blocked Mem, and takes two letters, Dalet and Hey, leaving Aleph and Lamed because the letters Dalet and Hey are GAR that do not shine.

This is why the blocked Mem concealed them, leaving only Aleph Lamed, VAK, which are the letters of VaYikra on the right, Michael, and the letters EL on the left, which are Gabriel, from which the calling and invitation of Moses came out (see above Item 10). The reason why The Zohar does not bring the other two angels, Uriel and Raphael, which are TM in the lower Merkava, is that in the two lines—right and left—the primary operators are Michael and Gabriel, and TM, meaning Uriel and Raphael, only receive from them. There are no innovations in them, hence it did not bring them.

I Have Come into My Garden

26) “I have come into my garden, my sister, my bride; I have gathered my myrrh with my perfume; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, friends; drink, drink abundantly, O beloved.” In this verse, its beginning is not its end and its end is not its beginning. It is written, “I have eaten my honeycomb with my honey; I have drunk my wine with my milk.” Afterwards it writes, “Eat, friends.” One invites another to eat when the food is spread before him, but how can he invite another to eat after he has already eaten? And here it writes, “I have eaten my honeycomb with my honey; I have drunk my wine with my milk,” meaning he has already eaten.

27) However, happy are Israel, whom the Creator wishes to cleanse and whom He has chosen of all the peoples. Once He has chosen them, He wished to remove them from all the slanderers in the world. On the day when the tabernacle was built below, another tabernacle was established with it, above. When it writes only, “the tabernacle was established,” it is because it contains the tabernacle above, as well, meaning Malchut. And that day was the Creator’s day of joy.

28) When the tabernacle was established, it is written, “Moses could not enter the tent of meeting.” When the Creator saw it, He said, “And if the tabernacle was established by Moses and he was outside, He promptly called Moses.” He told him, “Moses, the housewarming is with a meal, ‘When any man of you brings an offering unto the Lord.’” For this reason, He began to speak with him of offerings, which is a meal “for a sweet savor, an offering made by fire unto the Lord.” This is the meaning of what is written, “I have come into my garden, my sister, my bride,” and this verse concerns the offerings.

29) “I have come into my garden” refers to the upper Garden of Eden.” “My sister, my bride” is the assembly of Israel, Malchut, for on the day when the tabernacle was established, couplings were made in all the VAK de ZA, implied in the words, “I have come into my garden.” Couplings were made in the upper Garden of Eden of ZA and Malchut, since they were all blessed by the potion of the stream, Bina, and were each tied to one’s friend, as it is written, “I have gathered my myrrh with my perfume,” meaning that they all drank and were satiated by the spring of the stream, meaning Yesod of Bina.

30) “Eat, friends; drink, drink abundantly, O beloved.” All the degrees below in BYA and all the branches are blessed and nourished when these ZA and Malchut, implied in the words, “I have come into my garden,” are blessed above. They are blessed and perfumed by the scent of the offering.

31) When the assembly of Israel, Malchut, descended so as to instill her abode in the land, in the tabernacle, the Creator told her, Malchut, “I have come into my garden,” since blessings and joy were found in all the worlds and Malchut is perfumed so that blessings will emerge from her to all. This is because when these VAK de ZA, implied in the words, “I have come into my garden,” are blessed, all the worlds together are blessed below and above, and Israel are blessed by all.

It is written, “I have come into my garden, my sister, my bride,” meaning that the Creator mates with the assembly of Israel, Malchut, only when these VAK de ZA, implied in the words, “I have come into my garden,” are satiated by the potion of the ceaseless stream, Bina.

32) “My sister, my bride” means Malchut, ADNI. “I have gathered my myrrh” is Hesed, the degree of Abraham, of whom it was said, “I will go unto the mountain of myrrh,” Mount Moriah. “With my perfume” means Netzah, Aaron’s degree, of whom it is written, “Take also for yourself the finest of perfumes,” and they are a Zivug of the right arm, Hesed, with the right thigh, Netzah, as it is written, “In Your right hand there are pleasures forever.” And there are two blessings in correspondence with them in the Eighteen Prayer: the first is Abraham’s Defendant, which is Hesed, and the second is work, as it is written, “Do want,” which is Netzah.

33) “I have eaten my honeycomb” is Gevura, called “the fear of Isaac.” “With my honey” is Hod, the degree of David. This is the Zivug of the left arm, Gevura, with left thigh, Hod. “I have drunk my wine with my milk” is the Guf [body], Tifferet, and covenant is Yesod, Jacob, which is Tifferet, with Solomon, which is Yesod. Afterwards, “Eat, friends; drink, drink abundantly, O beloved,” which are twelve tribes in twelve blessings of the Eighteen Prayer with the addition of the Blessing of the Species, which is, “Let there be no hope for the accusers.” Hence, “I have eaten my honeycomb.” Who eats it? The one of whom it is said, “I have come into my garden, my sister, my bride.”

34) And some divide VAK de ZA differently. “I have gathered my myrrh with my perfume” are Guf and covenant, Tifferet and Yesod. “My honeycomb with my honey” are the right thigh with the left thigh, Netzah and Hod. “My wine with my milk” are the left arm with the right, Hesed and Gevura, where “My wine” is Gevura and “My milk” is Hesed.

Eat, Friends; Drink, Drink Abundantly, O Beloved

35) “Eat, friends; drink, drink abundantly, O beloved” are all those who howl and wail, who extend from the left line, and on whom there are the Dinim of the left. This is why they always howl and wail, for they are all perfumed and blessed together on the day when the tabernacle was established. This is so because everyone enjoys the feast of the King, who is the middle line. They all eat when the King comes happy, hence the King was made to be happy, and He first makes the queen happy. Afterwards, everyone eats and rejoices.

36) “Eat, friends; drink, drink abundantly, O beloved” are VAK de ZA. “Drink abundantly” means from the wine that satiates all, from the illumination of Hochma. When these VAK de ZA are blessed, all those below, meaning the angels and the souls in Beria, are blessed.

37) “Eat, friends” is above, and “Drink, drink abundantly, O beloved” is below. Above is a high place, where they are in unity and in joy, where they never part from one another, meaning upper AVI. They are the ones called “friends,” as it is written, “And a river comes out of Eden.” Eden is Aba and the river is Ima. They never part and they are always willing, united, and joyful. “Drink, drink abundantly, O beloved” means the beloved below, which are ZON, which bond for a time during the prayer, on Sabbaths and on good days, but not always, as do upper AVI.

38) It mentions eating in regards to the upper ones, AVI, and not drinking, since one who has skin bottles of wine needs to eat. And because there is the kept wine there, in upper AVI, it mentions eating in regards to them. But of the lower ones, ZON, which need watering, it mentions drinking because of all the planting that they need to water from the deep stream, Bina. Hence, it mentions eating in these and drinking in those. These—upper AVI—are called “friends,” and those, meaning ZON, are called “Beloved,”

Mochin de Hassadim are called “eating.” These are the Mochin of upper AVI, Hassadim without Hochma, as it is written, “For He delights in mercy.” They are Avira Dachia [Aramaic: pure air], and Mochin of illumination of Hochma are called “drinking,” “wine that rejoices.” Of the upper ones, in AVI, it mentions eating but not drinking, since there is no drinking in upper AVI, which are illumination of Hochma, since the Yod does not exit the Avir [air] in them. Thus, there is only eating in them, Hassadim. This is why it is written about them, “Eat friends,” since upper AVI are regarded as never having left the Rosh of AA.

Also, they clothe the Mocha Stimaa, called “kept wine,” which is why they have skin bottles of wine and they need only Hassadim. But the lower ones, ZON, which need a portion, need Hochma, and as long as they have no Hochma, the Hassadim in them are considered VAK without a Rosh. It mentions drinking in regards to them, “Drink, drink abundantly, O beloved” because they must receive Hochma from YESHSUT, which is called “a deep stream.” Otherwise, they are VAK without Rosh.

39) Beloved are in a state of love, but why are they below? Those who crave for each other and are not always together are called, “beloved,” meaning ZON, which are below AVI. And those who are always together and are not covered or separated from each other, meaning upper AVI, are called “friends.” Hence, these are beloved and those are friends. Friends are always willing and in unity, and beloved are passionate at times, but not always. And this, the eating and drinking that are mentioned in the text, are the perfection of everything, so that the assembly of Israel, Malchut, would be blessed, and then there is joy in all the worlds.

40) “Eat, friends,” in offerings, since they are the feast of the King, to sacrifice before Him. Also, the litigants enjoy them, all are perfumed, and joy is in everyone.

41) “Eat, friends,” when Divinity entered the tabernacle, when there were blessings and joy in all and Divinity entered the tabernacle as a bride under the Huppah [canopy], when Israel were completed below and united in the Creator in the land. It is written about that, “Let them construct a sanctuary for Me, that I may dwell among them.” At that time, upper and lower are perfumed.

The Buds Have Appeared On the Earth

42) “The buds have appeared on the earth … and the voice of the turtledove was heard in our land.” It writes, “Have appeared on the earth.” Why does it also write, “Was heard in our land”? One use of “Land” [“land” and “earth” are the same word in Hebrew] should have been enough. These buds are the plantings that the Creator uprooted and planted elsewhere, which grew as plants that produce flowers.

First, the world was created in the quality of Din [judgment], in Malchut, which is the quality of Din. The Creator saw that the world did not persist, since ZA and Malchut of the quality of Din are unfit to receive any light due to the Tzimtzum [restriction] over them, He associated the quality of Rachamim [mercy] with it, which raised Malchut to Bina where she was mitigated with the quality of Rachamim. At that time, they became fit for reception of Mochin from Bina. The buds are the plantings that the Creator uprooted, meaning ZA and Malchut, which the Creator uprooted from the place of Malchut of the quality of Din and planted elsewhere, in Bina’s place. Then they grew, bore fruits, and became like plantings when they produce flowers.

43) “Appeared on the earth,” since earth—which is Malchut that was blessed by ZA and by Bina—is the holy land, the upper land. “The time for pruning has arrived,” meaning it is time to uproot the governance of the ministers of the peoples so they will not govern Israel, at the time when the tabernacle was erected.

44) “And the voice of the turtledove was heard in our land,” in the land below, which Israel inherited through Joshua. This voice of the turtledove is the great tourist, the guide, ZA, who is called “Torah,” and who mated with Malchut. When Solomon built the Temple below, the Creator was crowned in His crowns, meaning Mochin de GAR from Ima, which are called “crowns,” as a groom and a bride, as it is written, “Go forth, O daughters of Zion, and gaze on King Solomon with the crown with which his mother has crowned him.”

45) The voice of the turtledove is the oral Torah, Malchut. The written Torah, ZA, is called simply “Torah.” Oral Torah is called “Tor” [translated as turtledove]. It is like saying YaYikar, VaYikra [in Hebrew there is different spelling but same pronunciation to both]. VaYikra is perfection, but YaYikar is not. Similarly, Torah, ZA, is perfection, and Tor, which is Malchut is not perfect like Him.

46) When Divinity came down to the tabernacle, it writes, “Moses had finished” without a Vav [in Hebrew], since she is Moses’ bride, as Moses is ZA, and Moses’ bride is the assembly of Israel, Malchut. It is all one, and it was said unto the high King. This means that Moses is the high King, ZA. When the tabernacle was erected, Moses stood outside and said that it was inappropriate to enter unless by permission. Promptly, “And [the Lord] called unto Moses.” “He called” means the one in whose authority is the house, the bride, Malchut. “And [the Lord] spoke unto him.” That voice, ZA, is the one to which Moses clung, since Moses is a Merkava [assembly/chariot] for ZA.

Why Was There No Man When I Came

47) “Why was there no man when I came? When I called, why was there none to answer? Is My hand so short that it cannot ransom?” Happy are Israel, for wherever they are, the Creator is with them. The Creator is among them and boasts in them, in Israel, as it is written, “Israel, in whom I will be glorified.”

48) Moreover, Israel complement the faith, meaning Malchut, in the land. Israel are the wholeness of the Holy Name. When Israel are completed by their good deeds, it is as though the Holy Name is completed. And when Israel are incomplete in their actions below and are forced to exile, it is as though the Holy Name above is incomplete. This is so because one goes up and the other goes down. When Israel above, meaning ZA, depart and rise upwards, the assembly of Israel, Malchut, descends below and they seem far removed from each other, and the Holy Name remains imperfect. It is all because the assembly of Israel is in exile.

49) And even though Israel are in exile, the Creator is among them and comes and hurries to the synagogue, calling and saying, “Return, O faithless sons, I will heal your faithlessness,” and there is none to awaken His spirit. Then the Creator says, “Why was there no man when I came? When I called, why was there none to answer? I hurried by there is no one whose spirit is awakening.”

An Offering for the Lord

50) On the day when the tabernacle was made good, the Creator hurried to be in it. Promptly, “And [the Lord] called unto Moses, and spoke unto him out of the tent of meeting.” “And spoke unto him” means He alerted him that Israel would sin before Him and that this tent of meeting would be mortgaged for their sins and will not persist in their hands, as it is written, “And [the Lord] spoke unto him out of the tent of meeting.” He told him that it was destined to be mortgaged for the sins of Israel and will not persist. But the cure for it is, “When any man of you brings an offering unto the Lord.” Thus, offerings protect everything.

51) The Korban [offering] should have been called Kiruv [bringing closer]. Why is it called Korban? Korban means drawing closer of the holy Ketarim [plural of Keter], the Sefirot, HGT NHYM, which come close together and connect to one another until they all become one, in complete unification, when the Holy Name is properly corrected. When it writes, “An offering unto the Lord,” it means Korban, the drawing closer of those holy Ketarim, HGT NHYM, to HaVaYaH, which is Rachamim, middle line, so the Holy Name is corrected, and to unite it properly, so as to find Rachamim in all the worlds. Then the Holy Name will be crowned in His crowns, meaning that everything will be perfumed.

52) All this is so that the Rachamim will awaken, rather than the Din. This is the reason why He is for HaVaYaH and not for Elokim [God], since HaVaYaH indicates Rachamim and Elokim indicates Din, as Rachamim are what is needed rather than the Din. However, it is written, “The sacrifices of God are a broken spirit.” It writes, “The sacrifices of God,” and not “The sacrifices of HaVaYaH.”

53) Also, it does not write, “The offering of God,” but “The sacrifices of God.” Only the slaughtering is named after Elokim. This is why their slaughtering is in the north, since the north indicates the name Elokim, Din, since offering is to that name, Elokim, which is the side of Gevura, so it would be perfumed and the spirit of Din would be broken, the Din would be weakened, and the Rachamim would overcome the Din. This is why it writes, “The offering of God,” to break the power and assertiveness of a harsh Din.

It writes, “A broken spirit,” so that this forceful spirit of the Din will be broken and its spirit, strength, and assertiveness will not increase. At that time, man should stand on the altar with a broken spirit and be ashamed of his actions, so that this assertive spirit will be broken. It is all in order for the Din to be perfumed and for Rachamim to prevail over the Din.

54) “When any man of you brings an offering unto the Lord.” What is “Of you”? The writing comes to exclude Adam ha Rishon, who made an offering when the Creator created the world. He did not offer cattle or flock, but a horned ox with a single horn. “When any man of you brings an offering,” excluding Adam ha Rishon, who was not one of you.

Great Is the Lord

55) “A Song; a Psalm of the sons of Korah.” This song is a praise that is greater than all other praises that the sons of Korah were rewarded with praising Him. “A Song; a Psalm” is a repetition. This indicates praise over praise, a praise divided into two praises.

56) The sons of Korah were rewarded with praising the assembly of Israel, for it is written, “Great is the Lord, and highly to be praised, in the city of our God, His holy mountain.” When is the Creator called “great”? When the assembly of Israel, Malchut, is with Him, as it is written that He is great, “In the city of our God,” meaning He is great with the city of our God, Malchut.

This is so because ZA, which is called HaVaYaH, is always in Hassadim that are covered from Hochma. Hochma is GAR, called Gadlut. When He extends Hochma for Malchut, called “the assembly of Israel,” He has GAR and He is called, “great.” But without the Malchut, He has no Hochma and He is not great, since Hochma appears only in the Sefira Malchut.

57) Why is it that we should say here, “In the city of our God”? It would have been enough to say, “In the city of His holy mountain.” Indeed, a city that is Malchut is called, “the fear of our God,” and it is the praise of Israel. The writing teaches us that the King without the queen is not a king, he is not great, and he is not praised. Hence, anyone who is not male and female is devoid of any praise and is not considered a man. Moreover, he is unfit to be blessed.

58) It is written, “This man was the greatest of all the sons of the east.” It is written in the book of Rav Hamnuna Saba that Job’s mate was like him in the fear of the Creator, and he was called “great” because of his wife. Here too, “Great is the Lord, and highly to be praised,” in what is He great? “In the city of our God, His holy mountain,” Malchut. The Creator is called “great” from her perspective, since the Hochma is Gadlut [greatness], and does not pour unto ZA unless he is with the Nukva.

59) This is why this praise is mentioned on the second day, because the first three days of the act of creation correspond to the three lines of ZA, and the second day is the left line, from which Hochma extends to Malchut, as it is written, “Let his left hand be under my head.” Why does it not say, “That it was good,” if it is so important that Hochma extends from there? It is because they were destined to part. This means that as long as ZA and Malchut did not part with each other, and Malchut—in whom there is Hochma—was cleaved to ZA and they were both one Partzuf, it was not good, as it is written, “It is not good for the man to be alone.” This is because when he is alone and the Nukva was not yet taken from him, it is written, “It is not good.” This is why it does not write, “That it was good” on the second day.

60) “Great is the Lord, and highly to be praised.” As it was written, He is great only when He is with the Malchut. “Beautiful in elevation, the joy of the whole earth” is the praise of the bonding between them, since “Beautiful in elevation” is the Creator, and it is Tzadik, Yesod de ZA. “The joy of the whole earth” is because then it is the joy of all and the assembly of Israel, Malchut, is blessed.

One Who Did Not Marry a Woman Is Flawed

61) “God in her palaces has made Himself known as a stronghold. For, lo, the kings assembled themselves, they passed by together.” Netzah and Hod are called “palaces,” from which all the blessings are gathered, meaning the collection of joys that emerge from there through that degree called “righteous,” Yesod. And there, in Yesod, the blessings gather to perfume this holy city, Malchut, to be blessed from there. “For, lo, the kings assembled themselves” are all the Sefirot of the king, ZA, in one collective under the name, “King.” Malchut, too, is called, “king,” and it says, “kings,” of both of them, and these matters relate to another issue.

62) When a man corrects his actions through the offering, everything is perfumed, draws closer, and connects with one another in a perfect unification, as it is written, “When any man of you brings an offering.” “Brings an offering” means connecting things properly.

63) “When any man of you brings an offering” means excluding one who did not marry a wife, since his offering is not an offering and there are no blessings in him, neither above nor below. This means that when it writes, “When any man of you brings an offering,” and he is different, not a human and not included in man, Divinity is not over him because he is flawed and called “maimed,” and one who is maimed is removed from everything, all the more so from the altar, from offering sacrifices.

64) Nadab and Abihu prove, as it is written, “Then fire came out from before the Lord,” since they were unmarried. This is why it is written, “When any man of you brings an offering unto the Lord.” Man who has male and female is fit for offering this sacrifice, but none other.

65) Nadab and Abihu were so because they were unmarried. The incense is the highest of all offerings in the world, and through it, upper and lower are blessed. They were not worthy of offering that offering, which is above all offerings, since they were not married to a woman. Hence, they were not worthy of making an offering, all the more so for such high things as incense, for they were not worthy of having the world blessed through them.

66) “Then fire came out from before the Lord,” and consumed them. Why were they punished so harshly? It is like a man who comes to the queen to tell her that the king has come to her house to be with her and to rejoice with her. The man came before the king and the king saw that the man was crippled. The king said, “It is dishonorable for me to come to the queen through this crippled man. In the meantime, the queen had fixed the house for the king, and when she saw that the king was ready to come to her and that that man caused the king to depart her, she commanded that this man would be put to death.

67) Similarly, when Nadab and Abihu entered with the incense in their hands, the queen (Malchut) was glad and fixed herself to receive the King’s (ZA) face. When the King saw that these men were flawed, the King did not wish to come to be with the queen through them, and the King departed her. When the queen saw that the King had left because of them, promptly, “Fire came out from before the Lord” and consumed them.

68) And all this is because one who is not married is flawed. He is maimed before the King, and the sanctity of the King departs him and does not remain in the flaw. It is written about that, “When any man of you brings an offering,” meaning those who are called “men” will bring an offering and those who are not called “men,” the unmarried, will not bring an offering.

69) “You shall bring your offering of cattle from the herd or the flock.” “Of cattle” is general and includes all kinds of beasts, pure an impure. “From the herd and from the flock” is particular, after the general, for the general contains only what is in the particular, meaning specifically those that are fit for eating. And those that are not fit for eating must not be an offering.

If His Offering Is a Burnt Offering

70) “If his offering is a burnt offering.” It is written, “For My thoughts are not your thoughts, nor are your ways My ways.” “For My thoughts are not …” it writes “My thought,” without a Vav [in Hebrew, which would make it plural]. The thought of the Creator, which is the Sefira Hochma, is superior and the Rosh [head] of everything. This is so because Partzuf ZA begins from Hochma and its Keter is from Ima. From that thought, ways and paths extend to devise the Holy Name and to correct in its proper corrections. The potion of the Garden of Eden extends from that thought to water everything, and the upper and lower exist from that thought. Also, the written Torah, ZA, and the oral Torah, Malchut, were emanated from that thought.

71) Man’s thought is the beginning of everything. Ways and paths extend from that thought to divert one’s ways in this world and in the next world, and from that thought emerges the filth of the evil inclination to harm oneself and all others. Also, transgressions, sins, and evil doing come from that thought, as well as idolatry, incest, and bloodshed. It is written about that, “For My thoughts are not your thoughts.”

72) And because the thought is the beginning of everything, it writes in the beginning, “If his offering is a burnt offering,” since the offering atones for the thought. And it writes, “From the cattle,” but not all cattle, only a male bull and not a cow, female. “A male without blemish, he shall bring it,” a male and not a female, since the male is considered higher than the female. It is so also with the flock: not a female from the sheep and from the goats.

73) Everything that comes to be a burnt offering is male and not female, since the burnt offering rises [“rises” is spelt the same as offering in Hebrew] over the heart, meaning on the thought, which is above the heart. It is known that the one who stands over the heart is the thought, since the thought, which is Hochma [wisdom], is regarded as male and the heart as female, Bina [understanding]—the heart understands—for she receives from Hochma. This is why a burnt offering rises up and they are all males, and this is why the writing begins with a burnt offering more than all other offerings, since the thought is the beginning of everything.

74) Thus, in the place of the thought above, he should have offered the burnt offering to the Sefira Hochma. Why is it offered to Yesod below? The beginning of everything is the thought, the Sefira Hochma, the beginning of ZA, and the end of the thought is a place called “morning.” This is the end of the perfuming body, the Nukva, Yesod, Sium de ZA, which is called a Guf [body].

Similarly, man’s thought is the beginning of everything. The end of that thought is when the act that he contemplated is done; then the thought is concluded. When is that? In the morning, as it is written, “Woe to those who scheme iniquity, who work out evil.” When? “On their beds. When morning comes, they do it.” The morning light implies Yesod, hence the thought in the burnt offering rises to the place of thought, which is Hochma, and the action of the offering approaches the conclusion of the thought, which is Yesod.

She Has Fallen; She Will Not Rise Again

75) “The virgin of Israel” is a virgin that is blessed from the seven Sefirot, HGT NHYM de ZA, and is called Bat Sheva [Daughter of Seven], meaning Malchut. The virgin below inherits seven blessings for her. The words, “Son of man, take up a lamentation over” the virgin of Israel are said about the assembly of Israel, Malchut. But according to that, the words “She has fallen; she will not rise again—the virgin of Israel” are perplexing.

If the portion had been said as comfort, we would have said, “She has falling; she will not fall again. Rise, O virgin of Israel.” Yet, a lamentation is said in this portion.

76) “She has fallen; she will not rise again—the virgin of Israel.” One who is angry at his wife and she leaves him, she will never return to him. Hence, woe unto the sons that have exiled with her.

77) Woe unto a generation where no shepherds are found and the flock wander and roam and do not know to which place they roam, neither to the right nor to the left. Certainly, this verse should be known, and it is all revealed to those who see in the way of Torah, in the way of truth.

78) In all of Israel’s exiles, He set a time and an end to all of them. And in all of them, Israel return to the Creator, and the virgin of Israel, Malchut, returns to her place at the set time. But now, in the last exile, it is not so. She will not return as in the other exiles. This verse teaches, “She has fallen; she will not rise again—the virgin of Israel,” and it does not say, “She has fallen and I will not raise her again.”

79) It is like a king who was angry with the queen and expelled her from her palace for a certain period of time. When that time was through, the queen would immediately come and return before the king. This was so once, twice, and thrice. But on the last time, she became remote from the king’s palace and the king expelled her from his palace for a long time. The king said, “This time is not as like the other times, when she came before me. Instead, I and all my household will go and seek her.”

80) When he reached her, he saw that she was lying in the dust. Who saw the glory of the queen at that time, and the king’s requests of her? Finally, the king held her in his arms, raised her, and brought her to his palace. And he swore to her that he would never part from her again and will never be far from her.

81) It is similar with the Creator: every time the assembly of Israel were in exile, she would come and return before the King. But now, in this exile, it is not so. Rather, the Creator will hold her by the hand and will raise her, appease her, and bring her back to His palace. Come and see that this is so, for it is written, “She has fallen; she will not rise again,” meaning on her own. This is why it is written, “In that day I will raise up the fallen tabernacle of David.”

“I will raise up the tabernacle of David.” Who is the tabernacle of David? It is the virgin of Israel. “Fallen” means that she fell. And this is the honor and praise of the virgin of Israel, that she will not rise again by herself, but rather the Creator will raise her.

82) This must certainly be the meaning of the thing. The Creator is destined to declare the assembly of Israel and said, “Shake yourself from the dust; arise, and sit up, O Jerusalem,” as one who holds his friend by the hand and says, “Get up, shake yourself off.” Similarly, the Creator will hold her and say, “Shake yourself from the dust; arise.”

83) Also, all those sons of the King’s palace begin to speak with her in these words, as it is written, “Arise, shine, for your light has come,” for the King is here. Certainly, at the time when the king makes peace with her, it is her glory and everyone’s delight. In all the other times, she came before the King and rose before Him, as it is written, “And she came into the king’s presence, and stood before the king.” But this time, it was not so. Rather, the King will come to her and will appease her, and bring her back to His palace, as it is written, “Behold, your king will come unto you,” certainly, and not you to Him. He will come to you to appease you; He will come to you to raise you; He will come to you to complement you in everything; He will come to you to raise you to His palace, to bond with you in everlasting bonding, for all times, as it is written, “And I will betroth you to Me in faithfulness.”

The Sound of the Shofar [Horn] Grew Louder and Louder

85) “The sound of the Shofar [horn] grew louder and louder.” The sound of the Shofar is Tifferet and Bina. The sound of the Shofar is the sound that comes out of the Shofar, when the voice, ZA, comes out of the Shofar, which is Bina, for Bina is certainly called Shofar, as it is written, “A great horn shall be blown.” Bina is a great Shofar [horn], and in it, the slaves emerge to eternal freedom. This is so because the fiftieth year is Bina, which shines and brings the slaves out to freedom. In it, all the enslaving Klipot are cancelled by her lights.

86) There are those who learn that they are all one, meaning a sound that is called, Shofar, which is Bina. This is because it is written, “With a great voice, he added no more.” A great voice is Bina, which is called Shofar. This is why it is written, “The sound of the Shofar grew” [in Hebrew, “grew” also means “walked”]. Where is it walking? If you say that it is to Mount Sinai or to Israel, it should have said “descending.” But the Torah comes out of Bina, and the word “walked” relates to the Torah, since the Torah was given from this place, Bina, the sum of all the sounds.

87) Since the Torah came out of Bina, the first tables were written from Bina, when it writes, “Harut [Engraved] on the tables,” do not read it, Harut [engraved], with a Kamatz, but rather Herut [freedom], with a Tzereh. It is actual freedom since it is the place upon which all the freedom depends, for there is no freedom from all the Klipot unless through the lights of Bina. Also, there is nothing in the Torah that is divided or that does not go into one place, Malchut, or does not gather into one wellspring, which is Yesod.

88) “The sound of the Shofar grew” [also “walked” in Hebrew], as it is written, “All the rivers run into the sea,” to Malchut. It is also written that everything goes into one place. “Grew louder and louder” is the Bina, the blocked Mem, which indicates that there is nothing in the Torah that is weak or broken. When you observe and know it, you will find it as strong as a hammer that breaks the rock. And if it is weak, it is from you, as it is written, “For it is no vain thing for you,” and if it is empty, it is from you. This is why the writing says, “Grew louder and louder.”

Moses’ Voice

89) It is written, “Moses spoke, and God answered him by a voice.” Sublime things, sublime meanings are included in this place. “God answered him by a voice” means Moses’ voice, the voice which Moses gripped, ZA, which is called “voice.” But it was to the contrary, as it is written, “And God spoke,” while it writes, “Moses spoke.”

90) However, it is written, “And they said unto Moses, ‘You speak with us, and we will hear; but let not God speak with us.’” Hence, “Moses spoke, and God answered him,” which was not so before when it was written, “And God spoke.” This is so because there is nothing in the Torah that comes only from the mouth of Moses. The curses in Deuteronomy were said by Moses himself. By himself means that these curses in Leviticus were said by the Gevura, Malchut, and the ones in Deuteronomy were said by him, himself, by the voice to which he gripped, ZA.

91) Even though the Torah was said entirely by the Gevura, which is Malchut, it was also said by Moses himself, who is ZA, like the curses in Deuteronomy. And afterwards they were included in the Gevura, as it is written, ““Moses spoke, and God answered him by a voice.” “Moses spoke” is Moses’, meaning ZA’s voice, and “God answered him by a voice” is Gevura, Malchut, who thanked that voice, as it is written, “Answered him by a voice,” Moses’ voice.

If a Priest’s Daughter Is Married to a Strange Man

92) “But if a priest’s daughter becomes a widow or divorced, and has no child and returns to her father’s house as in her youth, she shall eat of her father’s bread.” Happy are Israel more than all the idol worshipping nations, for when the Creator created the world He created it only for Israel so they would receive the Torah on Mount Sinai and be completely purified, and they would be righteous before Him.

93) When this world was completed in Israel as it is above, like the upper ZON, and Adam was set firm in the earth and his height reached the height of the heaven, the Creator wished to complete the holy soul from above downwards so they would unite and tie to one another—the soul in the body and the body in the soul. It is written about that, “Then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life,” so they would be connected to each other and be as whole as above, and he would correct himself to be so.

94) This is why He created him male and female, so he would be whole. And when is man considered as whole as above? It is when he unites with his mate in unity and gladness and willingness, and a son and daughter came out of him and his wife. Then man is as whole as above, and completes below like the High, Holy Name. This is so because YodHey are AVI and VavHey are son and daughter, and then he is called by the name of the High, Holy Name.

95) A man who does not wish to complete the Holy Name below, to bear a son and a daughter, it would be better for him that he were not born, since he has no part at all in the Holy Name. When the soul departs him, it does not unite within him with the Holy Name at all, since he diminished the form of his Master, as he does not establish His form after him, which is the image of God, until it is completely connected and corrected.

96) It is written, “But if a priest’s daughter becomes a widow or divorced, and has no child.” “A priest’s daughter” is the holy soul called “a king’s daughter.” This is so because the holy soul emerges from the Zivug of the king and queen, ZA and Malchut. Thus, as the body below is male and female, the soul with the body above are male and female—the soul is the female and the body is the male.

It is written, “If [she] becomes a widow,” meaning that the soul is widowed from the body to which it bonded because it died. “Or divorced,” meaning that she has been expelled from that part of the Holy Name because she has no seed, by which she can be as above, connected to the Holy Name. Hence, “[She] returns to her father’s house.” She returns to correct herself as she was prior to her descent into the body. Then, “[She] returns to her father’s house,” which is the Creator, “As in her youth,” meaning as in the beginning. After she is corrected, “She shall eat of her father’s bread,” meaning she will delight herself in the King’s pleasures.

97) Henceforth, “No stranger is to eat the holy gift.” A stranger is one who did not erect the Holy Name below, who did not bear a son and a daughter, and who has no share in Him. “[No stranger] is to eat the holy gift” means he has no part in the upper pleasure, where there is eating, as it is written, “Eat, friends,” eating of above, the pleasure of the Creator. This pleasure resides where the pleasure is present when the scent of the offering comes up.

Israel Provide for Their Father in Heaven

98) When there are nourishments below, there are nourishments above. It is like a king who fixed a meal for himself but did not fix one for his servants. After he fixes for his servants, he eats his own meal, as it is written, “I have eaten my honeycomb with my honey,” which is the King’s meal. “Eat, friends; drink, drink abundantly, O beloved” is His servants’ meal, and the meal is from the scent of the offering, when the scent of the offering would come up.

This is why it is called, “A sweet savor unto the Lord.” The savor is illumination of Hochma from the left. This is for His servants. The sweetness is illumination of Hassadim from the right, and this is for the Creator. This is why the King’s meal was delayed because of His servants’ meal. For this reason, we learned that Israel provide for their father in heaven, since He does not eat before he sets up the meal for His servants, and only the souls of the righteous eat from the King’s meal.

ZA is always in a state of delighting in mercy, for He delights in Hassadim and not in Hochma. He receives Hochma only to bestow upon Malchut, and to His servants, which are the Merkava [chariot/assembly] to Malchut. Also, it is known that Hassadim without Hochma lack perfection, they are VAK without Rosh. Hence, ZA does not receive its illumination of Hassadim before He imparts illumination of Hochma for His servants, which depend on Malchut, for then His Hassadim are mingled with Hochma and become Rosh and GAR.

It is written that the scent is to His servants, meaning illumination of Hochma, called “scent,” and sweet is to the Creator, meaning Hassadim, which are called “sweet [savor].” This is why the King’s meal was delayed because of His servants’ meal. Had He received the Hassadim, meaning His meal, before He set up the meal of illumination of Hochma for His servants, His Hassadim would have been without any Hochma at all; they would be VAK without a Rosh. This is why He first waits to correct and extend the meal of illumination of Hochma for His servants, and then His meal of Hassadim is included “by the way” with the illumination of Hochma that He extended for His servants, and the Hassadim become GAR.

It turns out that Israel, who are His servants, provide for their Father in Heaven. It is because of them that His meal is complete with GAR, although His own meal of Hassadim is not for Himself, but to bestow upon the lower ones.

It is written that the souls of the righteous eat from the King’s meal. This is so because if His servants receive the discernment of scent, illumination of Hochma, who receives the Hassadim from the meal of the Creator? The souls of the righteous, which extend from ZA, are the ones who receive the Hassadim from ZA. But the ordinary Israel receive from the illumination of Hochma that is mingled with Hassadim, meaning scent, since they are dependent upon Malchut.

How Good and How Pleasant

99) “How good and how pleasant it is for brothers to dwell together, as well.” Happy are Israel, for the Creator did not hand them over to a minister or to a messenger. Rather, Israel grip to Him and He to them. For their love, the Creator calls them, “servants,” as it is written, “For unto Me the children of Israel are servants; they are My servants.” Afterwards He calls them “sons,” as it is written, “You are the children of the Lord your God.” After that He calls them “brothers,” as it is written, “My brothers and my friends.” And because He called them “brothers,” He wished to place His Divinity in them and He will not stray from them. Then it is written, “How good and how pleasant it is for brothers to dwell together, as well.”

100a) “How good and how pleasant it is for brothers to dwell together, as well” is as it is written, “And if a man shall take his sister … and see her nakedness, and she sees his nakedness: it is a shameful thing.” The “man” is the Creator. “Shall take his sister” refers to the assembly of Israel. Why is this so? Because “It is a shameful thing.” Hence, How good and how pleasant it is for brothers to dwell together, as well,” meaning the Creator, as well as the assembly of Israel. “As well” includes Israel below, for when the assembly of Israel is in unity, in Zivug Panim be Panim [face-to-face] with the Creator, Israel below are joyfully present in the Creator. This is why it writes, “Together, as well.” “Together, as well” comes to join the Tzadik, meaning Yesod, with the assembly of Israel, who are one Zivug. This is why it says, “Together, as well,” since Yachad [together] comes from the word, Echad [one].

There are two states in Malchut:

  1. When ZA elevates her from his Chazeh and above, clothes the left line of Bina, and extends Hochma, while ZA himself clothes the right line of Bina and extends Hassadim. This was Malchut’s state on the fourth day of creation. At that time, ZA and Malchut were called “the two great lights,” since she was as big as ZA. They are also regarded as brother and sister because they are both at the same degree, one is right and the other is left. In this discernment, they are also regarded as adhered to one another because all the discernments on a single degree are regarded as adhered to one another, where adhering means equivalence. However, at that time Malchut was in darkness and posterior, since left without right bestows Hochma without Hassadim and Hochma without Hassadim cannot shine.

  2. The first state continues until the Creator, the middle line, told her, “Go and diminish yourself.” This means that ZA, the middle line, will evoke the Zivug of the light of Hassadim over his Masach de Hirik, which diminishes the left line. Then Malchut had nothing more to cling to and descended from there. She returned and was built anew by AVI and ZA from the Chazeh downwards, until she became worthy of the second state—the Zivug of ZA and Malchut PBP [Panim be Panim]. This decline of Malchut from the Chazeh and above—the degree of ZA—into a Nukva that is separated from him, from the Chazeh downwards, is called “sawing off,” since the Dvekut [adhesion] that Malchut had with ZA because they were at the same degree has already been cut off, for she divided from ZA into a separate degree of her own.

There is greater merit in the first state than in the second state. This is because in the first state she received Hochma from the left line of Bina. And although the Hochma did not shine in her due to lack of Hassadim, it is still a great degree. But there is merit to the second state because even though she was diminished and could no longer receive Hochma from the left line of Bina, but received VAK de Hochma that are clothed in Hassadim from ZA, they still shine in her Panim be Panim. However, in the first state she was in the dark because the great Hochma in her was devoid of Hassadim and she could not shine.

And yet, all this relates only to the illumination of Malchut to the lower ones, and not at all with respect to herself.

And If a Man Shall Take His Sister

100b) Spiritual nakedness is Dinim [judgments]. There are two kinds of Dinim: Dinim de Dechura [male Dinim]—which extend from the left line without right—the male nakedness; and Dinim de Nukva [female Dinim]—which appear with the Tzimtzum [restriction] and the Masach in Malchut—the female nakedness.

“If a man,” meaning the Creator, “Shall take his sister,” meaning the assembly of Israel, which means that the Creator, ZA, will take the Malchut and raise her to being his sister, a state of Achoraim [posterior] and darkness for the Nukva. It is considered that ZA and Malchut are attached to one another because being at the same degree they are regarded as adhered to one another. This state continues until “And see her nakedness,” when he extends the Masach de Hirik to mate on it and diminish the left line. These Dinim of the Masach de Hirik are considered the nakedness of the Nukva, Dinim de Nukva, and the extension of Dinim is regarded as seeing.

This is why it says that he, ZA, saw, meaning extended, her nakedness, meaning Dinim de Nukva, which he evoked in her by extending the Masach. “And she,” Malchut, “Sees his nakedness,” sees the Dinim de Dechura, called “his nakedness.” She cannot endure them and because of that a desire awakened in her to part and to be cut off from him.

Thus, there are two reasons here for the sawing off of Malchut from ZA: 1) The extension of the Masach de Hirik to diminish the left line. This act of ZA is implied in the words, “And [he] see her nakedness.” 2) As long as she clothes the left line of Ima without right, she is in Dinim de Dechura that come from the left line. She cannot tolerate them and wishes to cut off and depart him, as it is written, “And she sees his nakedness.”

These two actions were done because “It is a shameful thing,” for they cause extension of the Hassadim over the Masach de Hirik. This is a third act, and then they are cut off from each other to be rebuilt in a Zivug PBP, to bestow “In the eyes of the children of their people,” in the eyes of Israel, for the aim is primarily for them, so they will receive Mochin—called “eyes”—from them.

Indeed, a great correction occurs by that. Those Dinim de Nukva that ZA evoked in his Masach de Hirik, which caused the diminishing of the left line, did not cling to Malchut, but to ZA. Thus, only Dinim de Dechura remained in Malchut, and the Dinim de Nukva clung to ZA. Hence, because of the removal of the Dinim de Nukva from Malchut, Malchut can impart Hochma and Hassadim upon Israel.

This is why the writing ends, “He has uncovered his sister’s nakedness; he bears his guilt.” This means that the correction of attaching the Dinim de Nukva to ZA was done because ZA uncovered his sister’s nakedness through the Masach de Hirik that he extended. This is why he, and not Malchut, bears the Dinim and the corruption that comes as a result of this extension.

It was written, “How good and how pleasant it is for brothers to dwell together, as well.” “As well” includes Israel below. There is great merit in the first state, when Malchut clothed Ima, since then it is considered a sister to ZA and as big as him, while in the second state she loses all that. However, there was a fault there: Hochma was dark and could not shine for Israel for lack of Hassadim. This is why she diminished and descended from her degree, to shine for Israel.

This is the reason why King David, who was a Merkava [chariot/assembly] for Malchut, longed for that first state when the Masach was a sister for ZA there. He said, “How good and how pleasant it is for brothers to dwell together,” while Malchut and ZA were brothers on the same degree. However, “Together, as well” means that the merit of the second state is there, that she is filled with lights to bestow upon Israel. Thus, he longed for the connection of those two states together.

“As well” includes Israel below, so she, too, could bestow upon Israel below, as in the second state. This is so because when the assembly of Israel is in unity, when they are in Zivug PBP as one in the second state, Israel below are joyfully present in the Creator because then they, too, receive the lights from Malchut. He longed for the joining of those two states and said, “How good.” The words, “As well,” mean inclusion, so Yesod de ZA, called Tzadik, will bestow in her, as well, and so that Yesod and Malchut will be in one Zivug as in the second state. This is why it writes, “Together, as well.”

101) How does the word, “one,” indicate the complete Zivug? It is written, “Here O Israel, the Lord our God, the Lord is One.” “One” is the assembly of Israel united with the Creator, ZA. The Zivug of male and female is called, “one,” since a place where the Nukva is present is called, “one,” for a male without a female is called “a half body,” and a half is not one. But when two half bodies unite, they become one body and they are called, “one.”

102) Now in the exile, the Creator is not called, “one,” since the assembly of Israel, Malchut, is in exile, the Creator, ZA, rises, the Zivug of ZA and Malchut separates, and the Holy Name is not whole and is not called, “one.” It is called, “one,” when the queen is with the king and they unite.

It is written, “And the kingdom shall be the Lord’s.” This is the assembly of Israel when Malchut ties to her, and then, “In that day shall the Lord be One, and His name one.” It is also written, “How good and how pleasant it is for brothers to dwell together, as well,” where “together” implies to the great Zivug, called “one,” which is applied in the second state.

103) “Like the precious oil upon the head.” “The precious oil” is the anointing oil, which extends from Atik, Keter. This oil, which is the lights of Atik, is found in the upper river, Bina, which nurses the sons, ZON, to light the candles, the Sefirot of ZON, and the oil that ZON suck from the Bina is poured on the king’s head, which is GAR de ZA, and from his head to the glory of his beard. From there it is drawn unto all the apparels of honor in which the king is clothed, meaning to all the Sefirot of ZA, as it was written that He descends by His very qualities, which are the King’s crowns. The Sefirot are called “qualities,” and His Holy Name is in them.

104) Any extension and any gladness in the worlds does not descend to bless the worlds except by those holy crowns, the Sefirot of ZA, which are the name of the holy King, HaVaYaH, which is HB TM. This is why it is written that He descends according to His qualities, as it is written, “At the commandment of Aaron and his sons shall be…” and the abundance extends to all the worlds, so there will be blessings for all. This oil is not present until that time when the work below is rising and they meet one another, as it is written, “Ointment and perfume rejoice the heart.” Oil is the abundance above and perfume is the work below. When they meet one another, it is everyone’s joy.

And God Came to Abimelech

105) “And God came to Abimelech in a dream of the night.” “And God said unto him in the dream, ‘I too know.’” Why the difference that in the nations of the worlds it writes, “And God came,” and for Israel, it does not write, “And God came”? God here is that force, the minister appointed over them, as it is written, “And God came unto Balaam at night,” which is the force appointed over him.

106) “And God said unto him in the dream, ‘…and I too withheld you from sinning against Me.’” When it writes, “From sinning against Me,” is it necessarily the Creator? Certainly, it is only His minister, as it is written, “I too know.” It writes, “too,” to include, meaning although it is known above me, I too know. “And I too withheld…” the word “too” comes to include—even though you were prevented from above, “I too withheld you.” “Withheld you from sinning against Me.” In “sinning,” the Aleph is missing [in Hebrew], for it should have written “From sinning” [with Aleph at the end of “sinning”]. What does that mean? After all, the sin is not against the minister but against the Creator, so why did he say, “from sinning against Me”?

107) Indeed, because of the iniquities of the people below, it was blemished above. By the iniquities of the people below, their minister above was removed from his governance, as it is written, “And I too withheld you,” although the matter depends on higher than me. “And I too withheld” includes himself, that he, too, withheld him. “From sinning against Me,” so that your sins will not be in me like a needle stuck in the flesh, so you will not cause me to be removed from my governance because of your sins and I will be loathed like that needle that is stuck in the flesh. It is so that you will not cause what is written, “And therefore I abhorred them,” like those thorns that are stuck in the flesh.

This teaches us that the sins of people make a flaw above. The flaw is as it is written, “And for your transgressions was your mother put away.” Also, the sins of the peoples blemish their ministers, who were removed from their governance.

108) Hence, since the sins of the lower ones blemish above, they offer a sacrifice. That offering is as it is written, “And for your transgressions was your mother put away,” where the sin causes separation between ZA and Malchut for his flaw, since Malchut was sent away due to the sin. And the offering that they sacrifice brings the upper world, ZA, closer to the lower world, Malchut, and everything becomes one.

Serve the Lord with Gladness

109) “Serve the Lord with gladness.” Any work that a person wishes to do for the Creator should be done with gladness, willingly, so that his work will be whole. If you say that such is the work of the offering, this is not possible. Since that man has breached his Master’s commandment, the commandment of the Torah, and repented before his Master, with what face will he rise before Him? Certainly, with a broken spirit, meaning he should be with a sad spirit. Thus, where is the joy? Where is the singing?

110) But that man who sinned before his Master, who breached His commandments and came to offer a sacrifice and correct himself should be with a broken spirit, a sad spirit. And if he weeps, he is more handsome than all. And yet, these joy and singing are absent. Indeed, by what are they corrected? It is by those priests and Levites that complete the joy and singing for him. Joy exists in the priest because he is always remote from the Din, and the priest should always have a more shining and joyful face than the whole people, since his crown of priesthood causes it. Singing is in the Levites, for the Levites are forever on the song.

111) Those priests and Levites stand over him and the work of the Creator is completed in them. The priest stands atop him and aims words with joy and good will, to unite the Holy Name as it should be, and the Levites with a song. Then it is written, “Know that the Lord He is God,” and this is an offering, to bring the Rachamim close in Din, and everything is perfumed. This is so because HaVaYaH is Elokim and Rachamim is Din, and they are perfumed together as one.

112) Now that no offering has been found, whomever sinned before his Master and returned unto Him is certainly of a bitter soul, in sadness, and of a broken spirit. And how does he sustain the joy and singing? After all, they are not in him. We learned that the praising that one praises one’s Master and the joy of the Torah, as well as the singing of the Torah, this is joy and singing. No man should stand before his Master in sadness. But he cannot, since his heart is broken within him for his sins. Thus, what is his correction?

113) One should always enter as far as two openings and pray his prayer. The measure of two openings—as David said, “Lift up your heads, O gates”—are abode and place, which are at the very insides, at the beginning of the degrees, Hesed and Gevura, the openings of the world. Hence, one should aim one’s prayer to the Holy of Holies, which is the Holy Name, and pray his prayer. These are the two openings, the two Keters, two Sefirot Hesed and Gevura de ZA, since the head of the king, which is GAR de ZA, is established by Hesed and Gevura, when Hesed and Gevura de ZA rose and became his Hochma and Bina.

The beginning of the degrees is Hesed and Gevura, which are the beginning of the degree of ZA, which begins with Hochma. Hence, one should aim one’s prayer to the Holy of Holies, which are two openings, to aim that the two openings—Hesed and Gevura de ZA—will rise to the discernment of Hochma and Bina, called “Holy of Holies.”

114) And some learn that joy is the assembly of Israel, Malchut, which is called “joy.” It is also written, “For you shall go out with joy,” meaning that Israel are destined to come out of exile with joy. And who is she? The assembly of Israel, Malchut. It is written, “Serve the Lord with gladness,” in the quality of Malchut, as it is written, “With this shall Aaron come into the holy place,” with the quality of Malchut. Here, too, serve the Lord with Malchut, called “joy,” and called, “this.”

115) “Come before His presence with singing.” This is her perfection, since gladness is in the heart and singing is in the mouth. In the mouth, she is more perfect, and the perfection of this gladness is known; it is known what it is—that it is man’s correction, who needs to be corrected before his Master, to be rewarded with that. And when he is rewarded with that, then, “Know that the Lord He is God,” when he unites that unification of “HaVaYaH [the Lord] He is Elokim [God].”

And everything, the two interpretations, come in one thing—that afterwards the Holy Name should be properly united and tied to one another, so all will be one. This is the work of the Creator. Happy are the righteous who engage in the Torah and know the ways of the Creator.

Malchut’s perfection is in disclosure of illumination of Hochma, for there is no such disclosure in any other Sefira but her. There are two degrees in that—joy and singing. When this disclosure is not yet complete, Malchut is called “gladness.” This indicates that the disclosure is in the heart, since instilling the joy is only within the heart and not outside, in the mouth. But when the disclosure is complete, Malchut is called “singing” because singing is with the mouth. Thus we learn that the heart reveals to the mouth.

It was written, “Come before His presence with singing.” This is the perfection of the gladness in the heart, and the heart does not reveal to the mouth. Singing in the mouth means that it appears from the heart to the mouth, and this complete gladness is known. It is also known that it is the perfection of the disclosure of Hochma in her, and this is man’s correction before his Master, to be rewarded with that. Then, “Know that the Lord He is God,” and then he can make that great unification.

In the Abundance of Your Mercy Will I Come into Your House

116) “In the abundance of Your mercy will I come into Your house.” It is improper for a man to come into the synagogue unless he first consults with Abraham, Isaac, and Jacob. This is because they set up the prayer before the Creator, as it is written, “In the abundance of Your mercy will I come into Your house.” “I come into Your house” is Abraham. “I will bow down toward Your holy Temple” is Isaac,” and “In the fear of You” is Jacob. First, he should be included, enter the synagogue, and pray his prayer. Then it is written, “You are My servant, Israel, in whom I will be glorified.”

If His Offering Is a Burnt Offering

117) “’If his offering is a burnt offering from the cattle.” What is the difference if he brings an offering from the cattle, an offering from the flock, or an offering from the fowl? How do they differ from one another? After all, offerings are made of all of them, but one who can afford it sacrifices from the cattle; if he cannot afford it, he brings from the flock, and if he cannot do this, too, he brings from the fowl. This is because it is written, “But if he is poor and his means are insufficient,” meaning that the Creator does not burden one with more than he can bear.

118) One sacrifices according to the sin. The rich, whose heart is sometimes proud, would offer from the cattle, since his heart is more able to sin before his Master. An intermediate offers from the flock because his spirit is not so high as to sin. A poor, whose heart is not high and whose spirit is lower than all, offers the lightest of them all—the fowl. Also, the offerings of each of them are known, and the Creator judges each with a just weight.

119) Hunger comes to the world for the three sins of not giving “donation,” “tithing,” and Hallah [twist bread]. All these sins are only in the rich because their hearts are proud. They are absent in the poor. But what is the sentence? The Creator kills the poor and leaves the rich, for only the poor die of hunger, not the rich. Thus, the rich shall continue to sin before Him because they are not hurt. When the Creator wishes to avenge the wicked and obliterate them from the world, He gives them peace in this world and fulfills everything for them.

120) All the people in the world are not as close to the high King as those Kelim that He uses, which are, “A broken and a remorseful heart,” and “The contrite and lowly of spirit.” Those are the King’s vessels, and when there is drought and hunger in the world and the Din over the poor intensifies, they cry and yell before the King and the Creator brings them closer than any man, as it is written, “For He has not despised nor abhorred the lowliness of the poor.” Then the Creator remembers why hunger has come to the world. Woe unto the wicked, who have caused it.

121) When the King awakens to watch over the world because of the sound of the cry of the poor, the Merciful one will save us from them and from their affront. Then it is written, “I will surely hear their cry.” It writes hear twice [in Hebrew], once to watch over with their voice, and once to avenge them who caused it to them, as it is written, “That I will hear; for I am gracious, and My anger will be kindled.” Hence, when there is hunger in the world, woe unto the wicked wealthy for the sound of the cry of the poor before the Creator.

122) The offering of the poor is the lightest because his heart is broken. And even though he contemplates sinning, the sin is removed from him for his own affliction and the affliction of his household is sufficient. Hence, every single offering itself is known before the priest.

125) It is written, “And Saul said unto the Kenites, ‘Go, depart, go down from among the Amalekites.’” Who are the Kenites? Those are the sons of Jethro, Moses’ father-in-law. They made a nest in the desert like that sparrow, as it is written, “And the sparrow [found] a nest,” to engage in Torah. This is because the Torah requires neither pleasure nor merchandise, but to toil in it days and nights. And from there they will go to the desert from the pleasure in Jericho, as it is written, “And the children of the Kenite … went up out of the city of palm-trees.”

126) And you acted graciously with the whole of the people of Israel, since he delighted Moses in his house, and Moses was the whole of Israel. Moreover, because he added an extra portion to the Torah, he thus did a great act of mercy with the whole of Israel.

127) Why did this thing come in the war of Amalek? When Israel went out to Egypt, of all the nations in the world, not one would bond with Israel and slander them but Amalek. They harmed Israel and waged war against them. And you, the Kenite, greeted Israel with peace and were gracious to all of them. This is why you are not fit for bonding with Amalek.

128) Moreover, it is written of Jethro, “And Jethro, Moses’ father-in-law, took a burnt-offering and sacrifices for God.” Thus, he made an offering before the Creator and came to convert. The writing teaches us that his sacrifice was important to the Creator because he made an offering before the Creator. It is written, “And Aaron came, and all the elders of Israel, to eat bread with Moses’ father-in-law before God,” precisely before God. We learn from here that anyone who makes a willing offering, the Creator appears before him.

129) The offering of the poor is important to the Creator because he offers two sacrifices before Him: One is his lifeblood and the other is the sacrifice that he offers, since he has nothing to eat, yet he brings an offering. As a result, his lifeblood diminishes. The offering of the poor is the lightest: two turtledoves or two young pigeons. And if not, he brings a little flour and is thus forgiven. At that time, it is declared and said, “For He has not despised nor abhorred the lowliness of the poor,” since the offering of the poor is the most praised.

130) As the poor boils his lifeblood, the flour that he brings boils him in good oil. And here we learn that even if any person sacrifices this offering on the pan and the grain offering that is made in a pan, since the sin boils his lifeblood in the fire of the evil inclination and all his organs boil in fire, so is this offering, since the essence of the offering is as that of the sin. And to sacrifice one’s heart and spirit and soul before the Creator is what He is fond of the most.

131) Happy are the righteous who offer themselves and their souls before the Creator daily. I wish to make that sacrifice, as this is what the Creator wants of man in this world. Hence, this very offering is best because through it, all the worlds are blessed.

Blessed Be the Lord Out of Zion

132) “Blessed be the Lord out of Zion, who dwells in Jerusalem. Hallelujah.” But is ZA, HaVaYaH [the Lord] blessed out of Zion, from Malchut? He is blessed from the high, deep river, from Bina. So why did he say, “Blessed be the Lord out of Zion”? Indeed, “Blessed be the Lord” relates to Malchut when the moon, Malchut, shines from the light of the sun, ZA, and they draw near to each other and do not remove their lights from one another.

When he says, “Blessed is the Lord,” it is because sometimes the moon, Malchut, is called by the name of the King, ZA. As He is called HaVaYaH, she is called HaVaYaH, as it is written, “Then the Lord rained on Sodom and Gomorrah brimstone and fire from the Lord out of heaven.” The first HaVaYaH [the Lord] is the Malchut, and the second HaVaYaH is ZA. Moreover, even an emissary, an angel, is called by the name of the King, HaVaYaH.

133) From where is it known that the Creator is blessed? It is known that He is blessed from a place called “Zion,” Yesod de Malchut. This is because it is written, “For there the Lord commanded the blessing.” And since He imparts the blessing in Zion, it is known from there that He is blessed, for a blessed one imparts blessing. Happy are those who engage in Torah, for all who engage in Torah, it is as though they are gripped to the Creator, as it is written, “But you who adhere to the Lord your God are alive everyone of you this day.”

Seven Firmaments and Seven Lands

134) “And God said, ‘Let there be a firmament within the waters.’” When the Creator created the world, He created seven firmaments above, created seven lands below, seven seas, seven rivers, seven days, seven weeks, seven years, seven times, and seven thousand years—during which the world stands, in which it exists for six millennia and is ruined for one millennium. And the Creator is found in the seventh of each of them.

135) The seven firmaments are above and in each there are stars, signs, and suns that serve in each and every firmament. In all the firmaments, there are Merkavot [plural of Merkava—chariot/structure], one atop the other, to assume the burden of their Master’s kingdom. And in all the firmaments are Merkavot and suns that are different from one another, standing one atop the other. Some have six wings and some have four wings; some have four faces and some have two faces, and some have one face; some are burning fire, some are water, and some are wind, as it is written, “He makes the winds His messengers, flaming fire His ministers.”

136) All the firmaments are as onionskins, clothing one atop the other. The inner ones are considered below and the outer ones are above. Also, each firmament walks and makes noise for fear of its Master, by which they travel and by which they stand. And above all of them stands the Creator, who carries everything by His strength and might. Similarly, there are seven lands below, and all are settled, but these are higher and those are lower. And the land of Israel is above them all, and Jerusalem is the highest of all the settlements.

137) Thus, He divides all those lands that are below as those firmaments above. And in between each two lands is a firmament that divides between them. Hence, all the lands are specified by names, and among them are the Garden of Eden and Hell. Among them are creations that differ from one another, such as those above in the firmaments. Some of them have two faces; some have four faces, and some one. And the appearance of these is not as the appearance of those.

138) And yet, all the people in the world emerged from Adam. But did Adam ha Rishon come down to all those lands and procreate children? And how many women did he have? Rather, Adam is present only in this, the highest world of all, called “Universe,” as it is written, “And He commanded the universe, His land.” This universe grips to the firmament above and grips to the High Name, as it is written, “And He will judge the universe in righteousness,” where righteousness means Malchut. This is why Adam’s sons are in this high land, universe, above everyone, such as above, for the upper Adam is above everyone.

139) Adam below is as above. Above all the firmaments there is the highest firmament of all, on which the Creator’s throne is found, as it is written, “The appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above,” being HaVaYaH de MA, which is Adam in Gematria. Similarly, the King of everyone is here in the universe, and this is the Adam that is absent in all the lower ones.

140) And these lower ones came from the mist of the earth. And from the assistance of the firmament above emerge creatures that differ from one another, some in clothing, some in Klipot, like the worms in the earth. Some are in red Klipot, or dark or white, and some are of all the colors. So are all the people, and they live only ten years.

141) The whole world revolves in a circle like a ball, some are above and some are below. The people all around the earth stand opposite each other and the seven parts in the ball are the seven lands. And all the people in the six lands differ in their appearances according to the different air in each place. And they persist as the rest of the people.

142) Hence, there is a place in the world that when it shines for those on this side of the planet, it is dark for those on that side of the planet. It turns out that it is day for these and night for those. And there is a place in the world which is all day and there is night in it for only one short hour.

This is why he said in the books of the first and the book of Adam ha Rishon that the seven lands are one below the other and a firmament separates each two lands. And he does not dispute that they are all one ball divided into seven parts, for so it is written, “I will give thanks unto You, for I am fearfully and wonderfully made; wonderful are Your works.” It is also written, “How manifold are Your works, O Lord.” Thus, it is all good, for both are the words of the living God.

We could ask, “How can two interpretations be right, for they contradict each other?” This is a secret given to the wise, and not to the natural dividers of boundaries, for it is a profound secret in the Torah.

143) Similarly, there are several creatures in the sea, differing from one another, as it is written, “There is the sea, great and wide, in which are swarms innumerable, animals both small and great.” And all are as it is above. And in all the worlds, only man governs, and the Creator governs him.

The Meaning of the Four Letters HaVaYaH

146) “And God said, ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’” If not for the firmament, which separates between the upper water and the lower water, meaning right and left in the dispute, there would be division in the world. But this firmament, the middle line, made peace between them. Also, the world exists only on peace. The Creator is called, “peace,” He is peace and His name is “Peace,” and all is tied in peace. He is peace means ZA. His name is peace refers to the Malchut, who is called “name.” And all is tied in peace refers to Yesod, which connects everything. This high, Holy Name is all peace, all His degrees, and He is all one. Also, His ways divide into this side and that side, to the right and to the left.

147) The Yod of the Holy Name connects in three ties. For this reason, there is one tip in it above, one tip below, and one tip in the middle, since three ties hang down in her. The tip above is the upper Keter, above all the upper ones, the head of all the heads and stands atop all of them.

148) The tip in the middle of the Yod is another head, since there are three heads in the Yod, each with its own head. This is why the tip in the middle is a different head, which comes out of the tip above, and it is the head of all the heads, to build the Holy Name from it. This head is concealed from everything and is called Hochma, which emanates from the first Rosh [head], the upper Keter.

149) The bottom tip is the other, bottom tip of the Yod. It is Bina, the head to water the garden, Malchut. This is the fountain of water from which all the plantings are watered, since all the Mochin of ZON and BYA extend from the Bina.

This is the meaning of the Yod that has three ties in her, KHB. This is also why she is called “a chain,” since she is like a three-ring chain that are tied to one another.

150) It is written in the book of Enoch that when he was shown the wisdom of the high secrets and he saw the tree of the Garden of Eden, ZA, the tree of life within the garden, he was shown the bottom Hochma, Malchut, as an upper one, in the unification of ZA, to which he is superior. He saw that all the worlds were connected to each and all stood on the Yod, Hochma, and were built from it and hung down, as it is written, “In wisdom have You made them all,” and he saw that they were all shaken by the fear of their master and were all named after him.

151) In King Solomon’s book, he said that the expansion of the Yod is in a chain of three rings, included in the ties of her body: 1) the fear of everything, Keter, that everyone is shaken by the fear of him; 2) the concealment of paths, the concealed Hochma; 3) one deep river—Bina.

152) Afterwards, he explained in detail about the letters of the name HaVaYaH. The house in its completeness is the first Yod, as it is written, “Through wisdom is a house built.” This is the construction of everything. The perfection of the Holy Name is Yod, the head of everything, the father of everything, Hochma. The Vav of the filling of Yod is a son that he bore and that came out of him, ZA, from whom comes the Dalet of the filling of Yod, the daughter and the queen, Malchut, in whose hands are all the Dinim. These are the ZON in Hochma, which are hidden in all the worlds, from which the upper ones, ZON de Atzilut, emerge, and upper and lower together are nourished by them. This is so because ZON de Hochma are YESHSUT, Bina, from which all the worlds emerge and nourish—the upper ones, ZON de Atzilut, and the lower ones, BYA. Thus, the Yod is the wholeness of everything, and the Holy Name HaVaYaH is completed in her and concealed within her.

153) The Yod brought everything out and tied everything in a single tie in one another. The Yod, Hochma, brought that river out of her, meaning Bina, since ZON de Hochma became Bina, as it is written, “And a river went out of Eden to water the garden,” meaning the first Hey of HaVaYaH. This is so because the VavDalet of the filling of Yod, meaning ZON de Hochma, were formed into a Hey—the shape of Dalet over a Vav, Bina. This is the upper Ima, YESHSUT.

154) And that river, Bina, brought out two children, ZA and Malchut, who are nourished by her. Afterwards, two children come out, ZA and Malchut, and the daughter is nourished by the son, which is Vav. This son is the king that peace is his, Tifferet, ZA. Afterwards, the Hey, the daughter, Malchut, is nourished by the Vav. It turns out that the Yod is the essence, the root, and the perfection of everything, as it is written, “Through wisdom is a house built.”

There are two states to Malchut:

  1. When she was emanated from Bina in the two great lights, when she was as big as ZA, that is, when ZA clothed the right line of Bina and Malchut, the left line of Bina. At that time, Malchut was nourished by Bina, like ZA, and did not need to receive from ZA. He says about that state that that river produced two children who are nourished by her, meaning both are nourished by Bina. Afterwards, Malchut was diminished into a point under the Yesod and rose to Bina once more, where she was rebuilt, as it is written, “And the Lord God built the rib,” and she came to the second state.

  2. She becomes a degree below ZA and is no longer nourished by Bina, but by ZA. He says about that that afterwards two children come out, and the daughter is nourished by the son, meaning that she is no longer nourished by Bina, but by the son, ZA, since she has been diminished and came under the degree of ZA.

155) Ten names were completed and came out of the Yod, the tenth letter in the letters of the alphabet. When the Yod was impregnated with them, she brought them all into the holy river, Bina, and all ten names are concealed in the one, High Name. They are all concealed in the Yod; the Yod contains them; and the Yod elicits them. She is the father of all of them, the father of the patriarchs, HGT.

156) From the Yod emerge VavDalet, her filling, which implies that they are ten, like the Yod. The letters Yod contain within them VavDalet, which are the perfection of everything. VavDalet are male and female where ZA is Vav and Malchut is Dalet, and they are ZON de Hochma. They are called Du [bi], which means two. Hence, Adam was created bi-faced, and those Partzufim [faces] were male and female, such as above. From above downwards, they are called Vad [VavDalet], beginning with Vav, ZA, followed by Dalet, Malchut. From below upwards they are called Du [“bi” DaletVav], beginning with Malchut and followed by ZA, and it is all one.

The thirteen qualities of Rachamim depend on the Yod, on the upper tip of the Yod, Keter, in which there are the thirteen corrections of Dikna. Hence, the Yod consists of VavDalet, to indicate the ZON within her, from which they become YESHSUT, which is Bina that returned to being Hochma. This is where all the Mochin emerge, and they are the perfection of everything because the filling of VavDalet in Gematria is ten, meaning that they are as important as she.

Ten Names

157) There are ten names corresponding to ten letters, meaning corresponding to the Yod, which is the tenth letter in the alphabet and hence contains ten letters. There are eight from Bina downwards, and two degrees, Keter and Hochma correspond to two firmaments that are concealed and are not called by name. This is so because a name means disclosure, for anything that we do not attain, we do not know by name. Also, the number of names changes—ten when beginning the count from Keter; nine when beginning from Hochma; eight when beginning from Bina; and seven when beginning from Hesed.

158) He begins the count from Hochma. The first name, Koh [YodHey], is Hochma because the Yod, which is Hochma, contains Hey within it. This is because the filling of Yod is VavDalet, which are the shape of the Hey, and the Hey of HaVaYaH comes out of the Yod because it is those VavDalet of the filling of Yod that came out of the Yod—which is Hochma—and became Bina. It turns out that the two letters YodHey are included in the Yod, Hochma, and this is why Hochma is called Koh.

159) The second name is HaVaYaH, called Elokim. HaVaYaH in punctuation of Elokim is Bina because the river, Bina, is Rachamim, and because the Dinim awaken from her due to Malchut’s ascent to Bina and are not from herself. This is why her name is written with letters of Rachamim, which are HaVaYaH in punctuation of ElokimHataf, Segol, Holam, and Hirik—and it is not written in the letters Elokim, which are Din.

160) The third name is El, greatness, Hesed, called “the great God.” The fourth name is Elokim, in which the Dinim awaken, and this is a harsh Din, the Sefira Gevura. The fifth name is HaVaYaH, the complete perfection of faith. This is complete Rachamim and it is the Sefira Tifferet. The sixth and seventh names are Netzah and Hod, and they are called “hosts.”

161) The eighth name is El Hay [Living God], Tzadik [righteous], which is Yesod, from which all of life comes out. It is called HaVaYaH and it is the small Vav of the Holy Name, for which the Vav of the Holy Name has two Vavs. The first Vav is Tifferet and the second Vav is Yesod.

162) The ninth name is ADNI, the holy Malchut from which the Dinim come to the world. This is the last Keter, the last Sefirot of all the names. The name EKYEH is inclusive. Also, it is concealed, since in the first Sefira—the upper Keter, the Rosh [head] of all the Roshim [heads]—His name is concealed and not revealed because EKYEH [Hebrew: I will be] means that I am destined to be revealed but now I am not revealed yet.

163) “Awake, O north; and come, you south; blow upon my garden.” “Awake, O north” are the offerings that are slaughtered in the north, since they come over the thoughts that are in the secrets of the heart and the place of Din, where the north side is left and Din because the thoughts are at night, when there is Din. The north wind blows at midnight, when people awaken from their sleep and David’s harp, which is Malchut—which plays for the Creator—plays by itself and people’s thoughts awaken.

164) “Come, you south” are the Shelamim [lambs/sheep] that are slaughtered in the south, the side of Hesed, which is right, since they are the Shalom [peace] of the upper ones and lower ones, for offering the Shelamim extends Shalom and Shlemut [wholeness]. These are the Shlemut of the directions of the worlds, the wholeness of everything from the side of faith, Malchut. And because the Shelamim are the Shalom of everything, the owners eat from them and enjoy them.

This is so because peace is to him and to the whole world at the same degree. Sins and blames are only eaten by the priests, not by the owners, since the priests atone for them and remove their sins. Of all the offerings, the Creator favors the Shelamim the most, since they make peace in the upper ones and in the lower ones.

165) But above all offerings is the incense, which is perfectly whole and comes not because of a sin or a blame or an iniquity, but because of joy. It is written, “Oil and perfume rejoice the heart.” For this reason, incense is offered only when oil is offered, as it is written, “And Aaron shall burn on it incense of sweet spices; every morning, when he dresses the lamps, he shall burn it,” so that oil and incense will be together. Oil implies Hochma, and incense implies Bina, and HB are always together.

Shelamim make peace in everything, and disputes and complaints never awaken. But incense ties the tie of faith for it extends Mochin to the Malchut, which is called, “faith.”

166) All ten names are written in the Torah. The name of the first is EKYEH [I AM], the concealed upper one, as one who says, “I am who I am,” and it is unknown who He is. This is Keter. Afterwards, it is written, “WHO I AM,” which is Hochma. This means that “I AM” destined to be reveled in these other Ketarim [plural of Keter], since in the beginning, in Keter, He is concealed, and afterwards, in Hochma and Bina, He begins to be revealed until it reaches the revelation of the Holy Name in Tifferet.

167) This is what is written in Moses: “‘I AM WHO I AM.’ And He said, ‘Thus shall you say unto the children of Israel: ‘I AM has sent me to you.’’” The first “I AM,” which is concealed from all, meaning Keter, is “I am who I am.” Afterwards, “WHO I AM” is Hochma, which means, “I will be revealed.” Afterwards there is the last EKYEH [I AM], “I AM has sent me to you,” which is Bina.

When Ima is impregnated with ZON, the Name is still concealed. It is revealed when it is written, “Go and gather the elders of Israel, and say unto them: ‘The Lord, the God of your fathers.’” This name is the perfection of everything, and here is the revelation and unification of the Holy Name, Tifferet.

168) This is the reason why the first name of everything is EKYEH, Keter, and the second is Koh, Hochma. It is because the Hochma, Yod, took out the Hey, Bina, and is concealed in it and never parts from the Yod. She is Bina that is included in Hochma, and they are called upper AVI. This is why Hochma is called Koh.

“And a river comes out of Eden” means that Bina, called “A river that comes out of Eden,” is Hochma. This Bina is YESHSUT, meaning the bottom HB. They are in this shape [broken Hey, ], where the corner on the right of the letter Hey is Yod, Hochma, “lower Aba,” and is called Ysrael Saba, and the letter, Hey—which is Bina, called “lower Ima,” and Tevuna—expands from it.

169) Yod is Hochma. Then Koh, in which the Hochma elicited the Bina, which is VavDalet of the filling of Yod, which are upper AVI, who never part from each other. Afterwards, Yod elicited the Hey in this manner [], where there is an imprint in the corner of the Hey. Thus, there is a Yod here, Ysrael Saba, and that river that comes out of him, Tevuna, which is the essence of the Hey that spreads from the Yod in her corner, and they are the first Hey in the name HaVaYaH.

170) Two sons extend below from the Hey, meaning YESHSUT. From the lower Aba, the Yod in the corner of the Hey, a son comes out, ZA, who grips to the Yod, YESHS, called Aba, and grips to the river, Tevuna, called Ima, who is the essence of the Hey that extends from the Yod. Also, a daughter, Malchut, comes out from the side of Ima, the essence of the Hey. This is the lower river.

Then the son, ZA, extends and comes out of YESHS and Tevuna. This is the Vav de HaVaYaH, and he inherits AVI, YESHSUT, meaning receives their Mochin, although they are not his own but he inherits them. Then faith, Malchut, ties to him and the daughter is nourished from him, from that inheritance he had inherited, from YESHSUT. Thus, he illuminates to her from those Mochin.

171) This is why the Holy Name should be written with the Yod first, and a tip should be written above, over the Yod, a tip in the middle of the Yod, and a tip below, at the bottom of the Yod. These are KHB, which are implied in the Yod. Afterwards, Koh should be written, and in this way they are not separated. [] First, the Yod at the corner should be written, and then two lines are to be drawn out of it, one on top, on the roof, and one downwards, to the right leg. And there is a broken line on the left leg. This is so that both father and mother—upper AVI—will be in wholeness, included in the Yod.

Then the Yod brings the filling of VavDalet out of her and the letter Hey in the drawing [] is made of it, which are the son and daughter of the Yod. This is so because VavDalet of the filling of Yod are ZA and Malchut, which are mingled with Hochma and are called “son and daughter.” Correspondingly, YodHey should be written, and thus you have the full perfection of faith, Bina.

172) Afterwards, faith—meaning Bina—expanded and two sons out of one came out of her and split their ways. The son, ZA, came out of both, from YESHSUT, and he is the Vav of the Holy Name HaVaYaH. The daughter, Malchut, came from the side of Ima, Tevuna, and she is the bottom Hey of the Holy Name HaVaYaH. Also, she is completed only with Vav because she is fed by him. This is why the shape of Hey should be written in a way that Vav is included in it first, and then the Hey, like this: , which are ZA and Malchut that are included in Malchut. Thus, the Vav, with the expansion that comes out of it, which completes the shape of the Hey, is like a river, Tevuna that comes out of the Yod, YESHSUT, as in the form of the first Hey of HaVaYaH, since the Hey, Bina, is nourished by it, by the Yod.

Here, too, in the bottom Hey, we should first write Vav and then draw the shape of the Hey from it, since Hey is fed from the Hey, Bina. And here, too, in the bottom Hey, we should first write Vav and then draw the shape of the Hey from her because she is fed from the Vav. The Vav in the beginning of the shape of the Hey is the son that comes out of the Vav de HaVaYaH below, inside the bottom Hey, ZA in Malchut.

173) Thus, one must be cautious with the Holy Name, to write the Holy Name in this manner. This is how it should be done, and if not in this way, it is not regarded as a Holy Name and is called “flawed.” And for one who blemishes the Holy Name, it is better that he were not born.

174) The first two names are EKYEH Koh, Keter and Hochma. The third name is HaVaYaH, called Elokim, Bina, and Bina is Rachamim but Din comes out of her. This is why the writing is HaVaYaH, Rachamim. And the reading is Elokim, Din, since she is punctuated in the punctuation of Elokim. This is the river that comes out of Eden, Bina.

The fourth name is “Great God,” greatness, the Sefira Hesed.

The fifth name is Elokim, Gevura.

The sixth name is HaVaYaH, Rachamim, the wholeness of everything, the essence of everything, the tie of faith, gripped to all sides, including all six edges HGT NHY. This is the Tifferet of Israel [the glory of Israel].

175) The seventh and eighth names are called “hosts,” together, and they are Netzah and Hod. For this reason, the name HaVaYaH, Tifferet, is close to all and grips all edges. This is so because at times it writes, HaVaYaH Elokim [the Lord God], indicating that Tifferet draws nearer to Gevura, and at times it writes HaVaYaH Tzevaot [the Lord of Hosts], indicating Tifferet approaching Netzah and Hod, which are called “Hosts.” We know the words of the prophets, which are trusted to have come from their mouths, saying, “So said the Lord God.” And when they said, “So said the Lord of Hosts,” they knew from which place the words of prophecy had come.

176) The ninth name is Shadai, Yesod, who said to His world, Dai [enough], since Dai implies satisfying all that is needed, and satisfaction comes to the world from a righteous, the foundation of the world, who said to the world, “Enough,” that he had all that he needed.

The tenth name is ADNI, Malchut. ADNI is the letters of Din, waging the wars of the king, ZA, in the world. It is also called “bottom Gevura,” and Tzedek [justice].

177) These are the ten names by which the Creator is called, which are connected to each other in complete unification. And these ten names are the holy Sefirot of the king, KHB, HGT, NHYM, by which He is known and which are His name, and He is them. When they all connect as one through the scent of incense, it is called Ketoret [incense], which is Kesher [knot/tie/connection] in Aramaic, meaning the connections of the degrees that tie together. Happy are the righteous, who know the ways of Torah and recognize the glory of their Master. It is written about them, “And they shall come, and shall see My glory.”

Ten, Ten a Pan

178) It is written, “Ten, ten a pan after the shekel of the sanctuary.” “Ten” appears twice because there are ten utterances in the act of creation, ten times, “And [God] said.” And the verse, “In the beginning” is considered an utterance, as well. There are also ten utterances, meaning the ten commandments in the giving of the Torah. This teaches us that the world was created only for the Torah. As long as Israel engage in Torah, the world persists, and as long as Israel are idle away from practicing the Torah, it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” Were it not for the Torah, of which it was said, “And you shall meditate on it day and night,” “I have not appointed the ordinances of heaven and earth.” This is because the pan, which is Malchut, contains these ten utterances of the creation of the world and the giving of the Torah, which depend on one another.

179) There are ten utterances to the act of creation because the world was created in ten utterances. The ten utterances for the giving of Torah are the ten commandments. They stand one opposite the other, for were it not for those of the giving of Torah, the ones of the act of creation would not persist. In the giving of the Torah, it is written, “I am the Lord your God.” And it is written in the act of creation, “Let there be light, and there was light,” since the faith of the Creator, which is Malchut, which is the “I,” is called “light.”

180) It is written, “You shall have no other gods before Me.” This is similar to what is written, “Let there be a firmament in the midst of the waters,” since “Let there be a firmament” means that Israel—who are a part of the Creator—will unite with the heavens, which is ZA. Thus, the Creator gave the rest of the nations to ministers, appointed rulers, but as for Israel, it is written, “And God set them in the firmament of the heaven,” since Israel unite with the heaven, ZA.

181) “In the midst of the waters” means in the midst of words of Torah, since Torah is called “water.” “And let it divide the waters from the waters,” meaning the Creator, who is called “A well of living water,” and idolatry, which is called “broken cisterns that will not hold the water,” which are bitter water, murky, gathered in, fetid, and squalid. Hence, the holy Israel separate waters from waters, the Creator from idolatry. This is similar to the words, “You shall have no other gods before Me.”

182) It is written, “You shall not take the name of the Lord your God in vain.” In the act of creation, it is written, “Let the waters under the heaven be gathered together unto one place.” Anyone who swears in the Holy Name in vain seemingly separates Ima, Malchut, from her place above and the holy Sefirot do not settle in their places. It is written about it, “And a slanderer separates the Champion.” The Champion is the Creator, and it is written, “Let the waters under the heaven be gathered together unto one place,” meaning do not inflict separation between the degrees that are called “water” because of perjury, but rather, “Unto one place,” as it should be in the place of truth. And let them not spread to a place of falsehood, meaning that the waters go to the Sitra Achra, who is not the Creator’s. Thus, the verses are similar.

183) It is written, “Remember the Sabbath day, to keep it holy.” In the act of creation, it is written, “Let the earth put forth grass, herb yielding seed.” When did the holy land, Malchut, grow and crown in her crowns? On the Sabbath day, for then the bride, Malchut, joined the King, ZA, to put forth grasses and blessings to the world. Thus, the verses are similar.

184) It is written, “Honor your father and your mother.” In the act of creation, it is written, “Let there be lights in the firmament of the heaven.” These are the lights of your father, the sun, ZA, and of your mother, the moon, Malchut. And there is no sun but the Creator, as it is written, “For the Lord God is a sun and a shield,” and there is no moon but the assembly of Israel, Malchut. Hence, the two verses are one.

185) It is written, “You shall not murder.” In the act of creation, it is written, “Let the waters swarm with swarms of living creatures.” This teaches us that you shall not murder a man who is called “a living creature,” and you will not be as the big fish, which swallow the little ones. Thus, the two verses are one.

186) It is written, “You shall not commit adultery.” In the act of creation, it is written, “Let the earth bring forth the living creature after its kind.” This teaches us that one must not lie in another woman, who is not his mate. This is why it is written, “Let the earth bring forth the living creature after its kind,” that a woman should only bear from her own kind. And who is her kind? It is her mate.

187) It is written, “You shall not steal.” In the act of creation, it is written, “Behold, I have given you every herb yielding seed,” meaning what I gave you and what I have deposited with you shall be yours and you will not steal what is from another.

188) It is written, “You shall not bear false witness against your neighbor.” In the act of creation, it is written, “Let us make man in our image.” One who is of the shape of the King, “You shall not bear false witness against him.” And one who bears false witness against his friend, it is as though he bears false witness above.

189) It is written, “You shall not covet your neighbor’s wife.” In the act of creation, it is written, “It is not good for the man to be alone,” here is your mate before you, meaning that his mate, Eve, was given to him. Hence, “You shall not covet your neighbor’s wife.”

190) Thus, there are ten utterances (as written in Item 178), ten utterances for the act of creation and ten utterances for the giving of the Torah, as it is written, “Ten, ten a pan after the shekel of the sanctuary,” where these two tens are of the same value, and this is why the world persists in it and there is peace in it. Hence, “And if his offering be a sacrifice of peace-offerings,” it sustains the world in peace. And moreover, it atones for positive Mitzvot [commandments to do] and for negative Mitzvot [commandments to avoid doing], so as to cast peace upon all.

191) It is written, “Dominion and fear are with Him; He makes peace in His high places.” Dominion is Abraham, of whom it is written, “You are a mighty prince among us,” and as it is written, “And I will bless you, and make your name great.” And fear is Isaac, as it is written, “And the fear of Isaac had been on my side.” “He makes peace in His high places” is Jacob, as it is written, “You will give truth to Jacob,” and it is written, “Love, truth, and peace,” since truth and peace mean Tifferet and Yesod, which are tied to one another. This is why Jacob is the wholeness of everything, meaning Abraham and Isaac are the two lines—right and left—and Jacob is the middle line that decides, unites, and makes peace between them.

Peace Offerings

192) Peace offerings are perfection and peace for all. One who offers peace offerings increases peace in the world, since peace offerings are the middle line, Jacob. Jacob is the one who makes peace, since the right and left lines—Abraham and Isaac—unite in him. Also, peace offerings grip to the positive Mitzvot, the right line, and to the negative Mitzvot, the left line, like Jacob, since they are the middle line. This is why they are called “peace offerings.” It is written, “And Jacob was a whole man,” a complete man, since all the wholeness is in the middle line, which is whole above—in ZA—and whole below—in Malchut.

193) It is written, “If he offers it for a thanks, then he shall offer with the sacrifice of thanks.” Why the necessity to sacrifice an offering of unleavened cakes for it? This is the meaning of what is written, “That he shall confess that in which he has sinned,” meaning that he sinned and flawed the Malchut. Here, too, the gratitude comes for what he flawed in Malchut, since the gratitude comes for saving from suffering, meaning the four that should be thanked, and there is no suffering without iniquity. It turns out that each gratitude comes over an iniquity.

However, this iniquity blemishes only in the Malchut, as in the guilt offering, where it writes ascension. This is why there is a need to bring unleavened cakes [Matzot Hallas], which come over the flaw of the Malchut. Matzot Hallas [unleavened cakes] are written without the Vav [in Hebrew] because he sinned on the Malchut, hence the Vav, Tifferet, does not shine in her.

194) It is written, “His peace-offerings for thanks.” This is the perfection of everything. “His peace-offerings” are two. “Thanks” is Malchut. “His peace-offerings”—which are two—are two Vavs. VavVav are Tifferet and Yesod, and “His peace-offerings” means peace of all.

195) “His peace-offerings for thanks” means that he casts peace in all and evokes mercy in all the worlds. His offerings for thanks means that the assembly of Israel, Malchut, is blessed by those two, Tifferet and Yesod, which are the peace of everything. It is known that leavened bread indicates the grip of the outer ones. As the sin was allowing a hold of his sin by the outer ones, so he offers in this very way. This is why he brings leavened bread.

196) Matzot Hallas [unleavened cakes] are written without Vav [in Hebrew], “Mixed with oil, and unleavened wafers spread with oil.” What does that imply? These are the mitigations of the flaming sword which turned every way. This is so because all of them, which are considered the flaming sword which turned every way, were appointed over men’s ways, those who breach the commandments of the Torah. Hence, everything is fine flour mixed with oil, to extend the anointing oil from a high place, from upper Aba downwards, and all will be blessed together from the holy anointing oil, which is the abundance from Aba.

197) This is the wine for the drink-offering, which extends from Ima, one-fourth of a hin, in Malchut, which is called “one-fourth of a hin.” And one place, which is Malchut, called “altar,” is filled wine, oil, and water for pouring. Water is the Hassadim that extend from the river, Bina, to water the garden, Malchut. All those plantations are her degrees, hence there is water of Kedusha [holiness], and there is evil water of the Sitra Achra. And regarding wine, there is a place where it is good and there is a place where the wine comes to punish, when it is Din.

198) Hence, he who sees wine in his dream, to some it is good and to some it is Din. If he is a wise disciple, it is written, “And wine makes man’s heart glad.” Also, it is written, “For your love is better than wine.” This is the kept wine, which rejoices everyone. And if he is not a wise disciple, it is said about him, “Give strong drink to him who is perishing, and wine to him whose soul is bitter,” for there is another wine, which is Din. Hence, it is good to offer these things in an offering so as to remove the Din and evoke Rachamim, remove the wine of Sitra Achra, which is Din, and bring in the wine of Kedusha, which is Rachamim. It is likewise in everything, the Din should be removed and the Rachamim awakened.

199) Oil will never be lacking among us, except for a meal-offering of jealousy, as it is written, “He shall pour no oil upon it.” This is because here it does not need Rachamim for it is all Din, as it is written, “And her belly shall swell, and her thigh shall fall away.” It is said about that, “And this is the law of the sacrifice of peace offerings … If he offers it by way of thanks.”

Behold, Bless the Lord, All You Servants of the Lord

200) “Bless the Lord, all you servants of the Lord.” This is a praise for all those with faith. Who are those with faith? They are the ones who engage in Torah and know how to unite the Holy Name properly. And the praise of those with faith is that they stand at midnight to engage in Torah and adhere to the assembly of Israel, Malchut, to praise the Creator with words of Torah.

201) When one rises at midnight to engage in Torah, a Northern wind—meaning illumination of the left—awakens at midnight, which is the deer and Malchut, and stands and praises the Creator, ZA. And when she stands, several thousands and several tens of thousands stand with her in their existence, and they all begin to praise the holy King.

202) The Creator listens to he who was rewarded and rose at midnight to engage in Torah. It is written, “You who dwell in the gardens, friends listen to your voice; let me hear it.” And all that multitude above and those who praise their Master in song keep silent for the praises of those who engage in Torah. They declare and say, “Bless the Lord, all servants of the Lord.” In other words, you who engage in Torah, bless the Lord. You—praise the holy King; you—crown the King.

203) And the deer, Malchut, is crowned in that man. She rises before the King and says, “See in what son I have come to You, in what son I have awakened toward You.” And who are those that all their merit is before the King? It is they who stand in the house of the Creator in the nights. They are the ones who are called “servants of the Creator”; they are the ones who are worthy of blessing the King and whose blessing is a blessing, as it is written, “Lift up your hands to the sanctuary, and bless the Lord.” You, who merit the holy King being blessed by you, the blessing through you is a blessing.

Lift Up Your Hands to the Sanctuary

204) The sanctuary is a high place, Hochma, from which the stream of the deep river, Bina, emerges, as it is written, “And a river came out of Eden to water.” The river is Bina, and Eden is the upper sanctuary. For this reason, “Lift Up your hands to the sanctuary”; he should raise his hands to Hochma and receive abundance of holiness from there. And one who does that and is rewarded with it, it is declared about him, “The Lord bless you out of Zion.” You will bless the Creator from a place called “the upper sanctuary,” and He will bless you from a place called “Zion.” Thus, you and the queen will be blessed together.

205) As man’s bonding with Malchut is to praise the King together, from that place where the assembly of Israel is blessed out of Zion, her Yesod, from that very place will he provide the blessings for you. It is written about that, “The Lord bless you out of Zion and see the good of Jerusalem.” “The good of Jerusalem” are those blessings that come out to the Malchut from the King through the holy degree of Tzadik [righteous], Yesod de ZA, as it is written, “The Lord bless you out of Zion and see the good of Jerusalem.”

206) “And see your children’s children. Peace be upon Israel.” “Upon Israel,” since that man increases peace above—for he has been so rewarded—he increases peace above and below: peace on the ordinary Israel, the Israel below, and peace which is the praise of the upper and lower, the praise of all the worlds. And words of Torah increase peace in the world, as it is written, “The Lord will give strength to His people; the Lord will bless His people with peace.”

If a Soul Should Sin

207) “If a soul should sin.” It is written, “Until the day breathes and the shadows flee away.” People should be careful with their sins so they will not sin before their Master, since a herald goes out daily and calls upon the people of the world, “Awaken your hearts before the holy King, awaken to be careful with your sins. Awaken the holy soul that He has placed within you from the place of the upper holy One.”

208) When the Creator brings out the soul to lower her into people, He cautions her to keep His commandments with several promises and several punishments. Moreover, He takes her through 1,008 worlds to entertain and to observe the glory of those who engage in Torah in them. She stands before the King in adorned garments in the form of this world. With the high adorned garments, she looks at the King’s glory daily and He crowns her with several crowns.

209) When it is time to go down to the world, she makes her abode in the Garden of Eden for thirty days, to see the glory of the righteous’ Master, and then she rises to her place above. Afterwards, she goes down to the world and the holy King crowns her with seven crowns until she comes and enters man’s body.

And when she is in man’s body, sins in this world, and engages in darkness, the Torah is surprised at her and says, “And what, all this glory and all this perfection, the high King completed the soul, and she sins before Him, “If a soul should sin.” What does it mean that she should sin?

210) “If a soul should sin.” Let us return to the words, “Until the day breathes.” This is an advice for that soul to be wary of her sin and to return so as to be purified. “Until the day breaths” means until the day of this world breaths and that harsh day comes, when the King demands judgment, to bring her out of this world. “And the shadows flee away” means that when it is one’s time to leave the world, the image of man is removed from him. It is written, meaning “Until the day breaths,” until the day breaths that he should leave this world. “And the shadows flee away” means that the image has vanished and will return to its Master.

211) While he exists, man has two images: one big and one small, as it is written, “Shadows,” in plural form, whose least is two. When they are together, man exists. This is why it is written, “And the shadows flee away,” and at that time one should regard one’s actions and correct them before his Master and confess to them because the Creator is called “gracious” and merciful and accepts those who repent before Him.

212) This is the meaning of “Until the day breathes and the shadows flee away.” Since these shadows are removed from him and he is chained in cuffs—meaning he is going to die—if he repents, it is repentance. Still, it is not as good as penance that he repents while he exists. King Solomon declares and says, “Remember your Creator in the days of your youth, before the evil days come.”

213) Hence, “Until the day breaths,” a man should correct his actions because when his time comes to depart the world, the Creator wonders about him and says, “If one should sin after he hears a public adjuration to testify when he is a witness, whether he has seen or otherwise known, if he does not tell it, then he will bear his guilt.” This is because “I have sworn her in My name with an oath that she would not lie to me, and cautioned her when she came down to the world. And he witnessed how many times I cautioned her to keep My commandments.”

Hence, since man is a witness, when he returns before the King, “Whether he has seen or otherwise known,” meaning he saw these iniquities he had committed and looked upon them or knew for certain that he had broken his Master’s commandment. If he does not say, if he does not confess to them before his Master when he leaves the world, “Then he will bear his guilt.” And when he bears his guilt how will they open a door for him, and how will he rise before his Master? This is why it is written, “If one should sin.”

214) “All this came upon us; yet we have not forgotten You, neither have we been false to Your covenant.” It should have said, “All those came upon us” and not “All this came upon us,” which is in female form [in Hebrew]. However, all the Dinim above that are included in “This” came upon us because this is the Malchut, which contains all the Dinim above. This is why he said, “This” in female form. “Yet we have not forgotten You” means we did not forget the words of Your law. Anyone who forgets the words of Torah [also “law”] and does not wish to engage in it, it is as though he forgets the Creator, since the whole Torah is the name of the Creator.

Neither Have We Been False to Your Covenant

215) We did not lie in Your covenant because anyone who lies in the sign of this holy covenant that is written in him, it is as though he lies in the name of the King, since the King’s name is written in man in the circumcision. Another text indicates to that verse, when it writes, “If we had forgotten the name of our God, or spread forth our hands to a strange God.” “If we had forgotten the name of our God” is as it is written, “Yet we have not forgotten You.” The words, “Or spread forth our hands to a strange God” are as it is written, “Neither have we been false to Your covenant.”

It is all one thing. And what is the lie here? It is that he spreads his hands to a strange god and lies in the sign of the covenant. This is why the Torah holds to the covenant, and anyone who keeps this covenant, it is as though he keeps the whole Torah. And one who lies in this, it is as though he lies in the whole of the Torah.

216) Before Abraham was circumcised, it was not said that he kept the Torah. Once he was circumcised, it was written, “Because Abraham obeyed Me and kept My charge, My commandments, My statutes and My laws.” When he was circumcised, a holy imprint was imprinted in him, which kept him properly and ascribed him virtue as though he had kept the whole Torah. It is also written of Isaac, “But My covenant will I establish with Isaac,” and this is why the Torah is called “covenant.”

217) Because Joseph kept this covenant and did not wish to lie in it, he was rewarded with honor in this world and honor in the next world. Moreover, the Creator placed His name within him, as it is written, “He appointed it in JeHoseph for a testimony,” adding the name YodHeyVav to Joseph. Thus, he was rewarded with the blessings of this world and the blessings of the next world.

218) “His firstborn bullock, majesty is his.” Because Joseph kept this covenant, he was rewarded with a bull, the first of the offerings. Why was he blessed with this thing, which is left and has a Din over it? He should have been blessed with the right, for it is written, “The face of an ox on the left side”? It was to protect the sin of Jeroboam, who made the left prevail over the right with his idolatry.

219) Since Joseph kept this covenant, which was gripped in two degrees—Yesod and Malchut—both are called “covenant,” and these two degrees above are called by names. In the portion “Red Cow,” the cow is Malchut, one of those two high degrees in the covenant. Also, the Zivug of the cow is called “an ox.” This means that since the Malchut of the covenant is called “a cow,” Yesod—which is connected to her—is called “an ox.” This is why it is written, “His firstborn bullock, majesty is his; and his horns are the horns of the wild ox.” “Majesty is his” means that beauty and majesty extend from the illumination of the left, which is called “an ox.” But this is not an ordinary ox, like the oxen of the rest of the world. Rather, his horns are the horns of a wild ox, meaning his horn is superior to all the others; hence, “With them he shall gore the peoples all of them, even the ends of the earth.”

The exposing in the circumcision extends the Mochin of illumination of Hochma from the left side of ZA, which is called “the face of an ox.” In a place where there is exposing, it is an ox, the form of the left. Also, the discernment of Malchut in the covenant, which receives from him, is called “a cow.” And Moses praises him, “His firstborn bullock, majesty is his.”

However, to bring him out of the left in the Klipot, he says, “And his horns are the horns of the wild ox,” meaning that his horn is superior to all the others. This is so because horns means illuminations, such as “The skin of his face sent forth beams,” and all the oxen that are not from the high, holy Merkava [chariot/assembly] extend the illumination of the left downwards. But Joseph’s horns, the high beam, extend from below upwards.

220) This means that anyone who keeps the sign of this holy imprint, those two high degrees connect to keep him in everything and to crown him with the upper glory. This is why Joseph was rewarded with two kingdoms, his own and that of his son Jeroboam. Since King Solomon clung to foreign women, the kingship was given to Jeroboam, and this is why the covenant is the fond of the most.

221) A man who bears a son is tied to Divinity. This is the door of all the upper doors, a door that connects to the holy name, HaVaYaH, where each Sefira is a door to one above it. Also, the blood that comes out of the child during the circumcision is kept before the Creator, and when Dinim awaken in the world, the Creator notices that blood and saves the world. This is why it is written, “And he that is eight days old shall be circumcised among you,” since the eighth day implies to Bina, the eight from below upwards. Also, illumination of the face of an ox extends from the left line of Bina, hence the need to wait for the eighth day, as it is written, “Or if due to strength, eighty years,” meaning he extends his life from Bina, the eighth Sefira.

222) The world is perfumed by the Hesed through the blood of circumcision, and all the worlds persist. It is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” “If My covenant” is very well, but why the need to write, “Day and night”?

223) Two Sefirot, ZA and Malchut, unite, and they are the door for all the other Sefirot. One is DinMalchut—and one is RachamimZA. And they are perfumed in one another, male and female. On the side of the male, ZA, there is Hesed. On the side of the female, Malchut, there is Din. One is white and one is red. And to be perfumed in one another, they connect to one another.

This covenant is gripped in them, in the day and in the night, in Din and in Hesed, in Malchut and in ZA—first in Din, as it is written, “Let his left arm be under my head,”—and then there is Hesed in him and he is perfumed in Hochma and Hassadim. This is the covenant, called “day and night,” as it is written, “If My covenant is not day and night,” meaning that he grips both, ZA—called “day”—and Malchut—called “night.”

224) One who is rewarded with properly keeping this covenant—and did not sin in it his whole life—is a Merkava to Yesod and is gripped to the day and to the night, which are ZON, like the Yesod. Also, he is rewarded with two worlds—this world and the next world. This is why Abraham is called “whole,” as it is written, “Walk before Me, and be wholehearted.” When is he called “Wholehearted,” which means whole? It is when he is rewarded with day and night, as it is written, “By day the Lord will command His mercy, and in the night His song shall be with me.” Abraham inherited both, but the Hesed did not fully exist in him until he was circumcised. When he was circumcised, the Hesed persisted in him and he was rewarded with both and was called, “whole.”

225) It is written, “As he sat in the tent door in the heat of the day.” The tent door is the tenth Sefira of the King, Malchut, the door to every holy tabernacle of the rest of the Sefirot. King David called it “a door,” as it is written, “Open to me the gates of righteousness,” meaning Malchut. It is also written, “This is the gate of the Lord.” “In the heat of the day” means that the light of Hesed de ZA shines, meaning the part of Abraham’s lot. And as he sits in the tent door, Malchut, he sits in ZA, in his Hesed, which is called “in the heat of the day.” And both existed in him when he was circumcised. This is why it is called, “covenant of day and night.” It is written, “The Lord will pass over the door.” This means that on this door, which is Malchut, there is Hesed, so the door will be perfumed. For this reason, “And will not allow the destroyer…”

226) When the proselyte is circumcised and comes under the wings of Divinity, he is called “proselyte by righteousness,” but not more. He is a proselyte by righteousness because he was rewarded with entering the Sefira called “righteousness,” meaning Malchut. And you say, “Day and night,” that the circumcised is rewarded with both, meaning ZA, too.

227) One who comes from a holy root and a seed of truth is not like one who comes from an evil seed and from the root of the evil and harsh disgust. It is written about Israel, “Yet I planted you a choice vine, wholly a seed of truth.” It is written about the nations of the world, “Whose flesh is as the flesh of asses, and whose ejaculation is like the ejaculation of horses.”

228) For this reason, Israel are holy, the seed of truth, a seed that was perfumed on Mount Sinai, and whose every filth has been taken off them. For this reason, they are all perfumed and all come in the holy sign of day and night, to be whole in everything. But it is hard to remove the filth from the nations of the world, even as much as three generations; and certainly, this is why he is called “a proselyte of righteousness,” since he only entered the Sefira Malchut, called “righteousness,” but not ZA.

229) As for the idol worshipping nations, before they are circumcised they are in the lower Ketarim [plural of Keter], which are not holy, and the spirit of impurity is over them. Once they have been converted and circumcised, they are in the holy Keter, atop the rest of the lower Ketarim in Malchut, and a holy spirit is over them.

But Israel are holy, sons of holy ones in seed and root. They were perfumed on Mount Sinai and entered the complete and holy faith. When they are circumcised, they are in everything, in ZA and in Malchut, which are called “day” and “night,” as it is written, “But you that adhere to the Lord your God are alive every one of you this day.”

The Waters of Noah

230) “For this is as the waters of Noah unto Me, for as I have sworn that the waters of Noah should no more go over.” It is written, “The waters of the flood were upon the earth.” It is also written, “Neither shall all flesh be cut off any more by the waters of the flood.” But there it writes, “The waters of the flood,” and not, “The waters of Noah,” and here it writes, “The waters of Noah.” And it also writes, “For this is … unto Me.” Should it not have said, “For they are … unto Me”?

231) When there are many righteous in the world, the Creator is glad and is praised by them. When there is a righteous in the world and he is in it, it is as though he casts peace in the world (which is Malchut), and the whole world is blessed through him. And he casts peace in the company above. It is written, “Or else let him take hold of My strength, make peace unto Me, peace let him make unto Me.” Two peaces are written here, “Make peace unto Me,” instilling male and female, ZA and Malchut, and “Peace let him make unto Me,” when the patriarchs, HGT de ZA, are blessed.

232) What is the difference between “Make peace unto Me,” and “Peace let him make unto Me”? When the patriarchs are blessed, meaning HGT, it is said, “Peace let him make unto Me.” This is so because he puts peace before everything, since it is the most important. This is why it writes “peace” first, “Peace let him make unto Me.” “Make peace unto Me” does not put “peace” first here, since first the serpent that is with the Nukva [female]—which is Malchut—must be removed, and then ZA will come to be in his place with the Malchut. This is why he puts “Make” first, making the correction of removing the serpent, and then the peace between ZA and Malchut.

233) When there is a righteous in the world, Dinim do not awaken and do not govern the world, since a righteous man is a sign in the world, meaning Yesod, which is called “a sign,” and the Creator wishes to honor him. Hence, the world exists because of him.

234) When people are guilty before the Creator and that righteous one is in the world, the Creator speaks with him so he will ask for mercy for the world, and He will be appeased toward them. What does the Creator do? He speaks to him of those wicked ones in the world, and tells him that He will do good only to him and will destroy all of them. What is the way of that righteous man? He leaves his own and takes himself to plead for the whole world, so the Creator will be appeased toward them.

235) How do we know this? From Moses. The Creator told him, “Israel have sinned. They have made them a molten calf, and have worshipped it.” He also said to him, “Let Me alone, that I may destroy them.” At that time, Moses said, “If because of my honor, Israel will be obliterated from the world, I would rather die, and let it not be said that I left the whole world for my own honor.” Promptly, “And Moses besought the Lord his God” and gave himself to death in several places for Israel. It is written, “But now, if You will, forgive their sin—and if not, please blot me out from Your book.” Moses did not move from there until the Creator forgave Israel, as it is written, “And the Lord repented of the evil which He said He would do unto His people.” It is also written, “And the Lord said, ‘I have pardoned according to your word.’”

236) Concerning Noah, it is written, “And God said unto Noah, ‘The end of all flesh is come before Me.’” Noah told him, “And what will You do to me?” He told him, “But I will establish My covenant with you.” “Make for yourself an ark of gopher wood.” He did not beseech mercy for the world, and the water came down and destroyed the people of the world. This is why it writes, “The waters of Noah,” for they were dependent upon him, since he did not beseech mercy for the world.

237) Hence, the words, “And Noah, man of the earth, began.” “Began” means “He shall not break his word,” for it became secular [in Hebrew: “began” and “break” are the same word here]. He is a man of the earth because all the people were destroyed because of him, for he did not beseech mercy for them. Another interpretation: “Man of the earth” means that the earth existed thanks to him, after the former ones corrupted it, as it is written, “I will never again curse the ground on account of man.”

238) “The waters of Noah” are called so because he caused them to be called after his name by not having prayed for them. But what does “This is … unto Me” mean? The Creator said, “The waters of Noah caused Me to reveal This, meaning Malchut, in the world, appearing as the rainbow, to protect the world.” It is written, “As for Me, this is My covenant with them.”

It is also written, “This is the token of the covenant … I have set My bow in the cloud,” to protect the world. In other words, the rainbow indicates that there is no one to watch over the world and pray for it, but I do for the honor of My name, which is implied in “This.” And who caused this to Me? The waters of Noah, who did not pray and did not protect the world.

239) This is why the sign of a pious righteous is that the rainbow does not appear in his days, since in his days the world has no need for this token because he protects the world with his prayer. And who is he? One who beseeches mercy for the world and is worthy of protecting it, such as Rabbi Shimon, in whose days the world did not need this token, since that token is a sign in the world that there is no protector but the Creator.

The Creator Sentences and the Righteous Revokes

240) There was no decree that was sentenced on the world from above that Rabbi Shimon did not revoke, as it is written, “The Rock of Israel spoke to me: ‘Ruler over men shall be the righteous; a righteous rules the fear of God.’” The Creator rules over man. Who rules over the Creator? The righteous rules, for the Creator sentences and the righteous revokes.

241) Such was Rabbi Shimon Bar-Yochai. One day he was sitting at the door of the gate to the city of Lod. He raised his eyes and saw that the sun was shining. He blocked its light three times. Thus, the light was darkened and black and green were seen in the sun. He said to Rabbi Elazar, his son, “Follow me, my son, and we will see; a decree must have been declared above and the Creator wishes to inform me.” Indeed, that thing which was sentenced hangs above for thirty days and the Creator does not act before He alerts the righteous, as it is written, “For the Lord God will do nothing, but He reveals His counsel unto His servants the prophets.”

242) While they were walking in that vineyard, they saw a serpent that came with its mouth open, blazing in the dust of the earth. Rabbi Shimon was disturbed and his hands struck the serpent’s head. The serpent went silent and lowered its mouth, and Rabbi Shimon saw its tongue dangling. He told it, “Serpent, serpent, go and tell that high serpent, which incites and slanders, that Rabbi Shimon Bar-Yochai is in the world.” The serpent put its head into a hole in the ground and Rabbi Shimon said, “I declare that as the lower serpent returned to the hole in the ground, the upper serpent will return to the hole of the great deep.”

243) Rabbi Shimon whispered a prayer. While they were praying, they heard a voice saying, “The sentences have ceased; return to your places. The strikes of the saboteurs are gone from the world because Rabbi Shimon Bar-Yochai cancelled them. Happy are you Rabbi Shimon that your Master wishes for your best more than for all the people in the world.” It is written about Moses, “And Moses besought,” meaning that he was sickened [in Hebrew, “besought” can also mean “be sick”]. But you, Rabbi Shimon, sentence, and the Creator keeps; He sentences and you revoke.

244) In the meantime, he saw that the sun had shone and that black was removed. Rabbi Shimon said, “It must be that the world has been perfumed.” He went into his house and interpreted, “For the Lord is righteous, He loves righteousness; the upright shall behold His face.” What is “His face”? “For the Lord is righteous, He loves righteousness” because “The upright shall behold His face,” meaning the high faces of the people of the world, for they need to ask of the Creator for mercy for everything they need.

245) What is, “The upright shall behold His face”? These are the ancient days, the Sefirot of Atik, the hidden of all that are hidden, the Keter. And the days of the world are the Sefirot of ZA, which are called “His face.” They see each other in an upright way what they should see, meaning the Panim [face] of ZA sees the Panim of Atik, and the Panim of Atik sees the Panim of ZA in an upright way, without turning right or left.

246) When the Creator watches over the world and sees that the acts of people below are upright, Atik, which is Keter, appears in ZA, Tifferet, and all those Panim of ZA look at the hidden Panim of Atik. Then, all are blessed because they look at each other in an upright way, in the middle line, which leans neither to the right nor to the left. It is written about that, “The upright shall behold His face,” meaning that the faces of Atik and ZA look at each other in an upright way, in the middle line. And then they are all blessed and water each other until all the worlds are blessed and all the worlds are as one. At that time, it is considered that “The Lord is one and His name One.”

247) And when the iniquities in the world increase, Atik is concealed and they do not look face to face. Then Dinim awaken in the world, the thrones are set up, and Atik, which is Keter, is concealed and not revealed, as it is written, “I looked until thrones were set up” and Atik Yomin was sitting. “Until thrones were set up” are the upper Keters that water all the others to establish their existence. They are the patriarchs, HGT de ZA. And “Atik Yomin was sitting” means that He was not revealed. He is considered sitting because one who sits lowers his height and then the wicked in the world turn the Rachamim into Din.

From the Side of Ima Emerge Klipot, Investigators of Judgment and Law

248) From the side of Ima emerge Klipot, investigators of judgment and law, and cling to the engravings of the Gevura on the left line, Din, and rule over the Rachamim, as it is written, “That are gathered together against the Lord.” Bina that is on ZA is called HaVaYaH. At that time, the worlds are lacking, they are incomplete, and dispute awakens in all of them.

249) And when the people of the world improve their actions below, the Dinim are perfumed and impregnated, and the Rachamim awaken and rule over that evil that has awakened from the harsh Din. And when the Rachamim awaken, there are joy and comfort because they rule over that evil, as it is written, “And the Lord repented of the evil.” He repented because the harsh Din has surrendered and the Rachamim ruled.

250) When the Dinim are perfumed and Rachamim rule, each Sefira returns to existence and all are blessed together. When each returns to its place, all are blessed together, and Ima is perfumed with bonding the engravings that returned to her, then repentance is considered whole and the world is atoned for, since Ima sits in complete joy, as it is written, “As a joyful mother of children.” At that time she is called Yom Kippur [the day of atonement], in which it is written, “To cleanse you from all your sins,” and fifty gates of the sides of engravings open.

When the people of the world sin, they cause Malchut’s ascent to Bina. At that time, Bina is diminished from the GAR because her three Sefirot, Bina and TM, fall to the degree below her and she becomes VAK without Rosh. Then all the worlds are in Dinim and Katnut. From the side of Ima, Klipot of investigators of judgment and law come out and rule over the Rachamim. And when the people of the world improve their actions and raise MAN, a Zivug of AB SAG de AK is done, the illumination of the Zivug reaches Ima, who lowers the Malchut from her and returns her to her place. At that time, the three Sefirot, Bina and TM, that fell from her rise back to her and join her degree. Thus, her GAR are completed. So it occurs on all the degrees that diminished due to the diminution of Bina, since Bina and TM return to them and they obtain GAR.

When the Dinim are perfumed and the Rachamim govern, each Sefira returns to its existence, meaning Bina and TM that fell from the degree return to their existence, to their degree. Then Ima is perfumed in the bonding of the engravings, meaning Bina and TM that were engraved and fell from her return and reunite with Ima, meaning return to Ima, since first, they fell to the degree of ZA, and now they have returned to Ima.

251) It is written, “Then it shall be, if he has sinned and is guilty.” “If he has sinned” refers to those transgressions that are called “sin,” as it is written, “Any of the sins of mankind.” “And is guilty” means that he will correct. “Then it shall be, if he has sinned,” if he corrects his actions, “That he shall restore that which he took by robbery.” Restore means that he returns from himself, meaning that he wishes to correct his actions from himself.

The Four Periods of the Year

252) In four periods of the year does the voice stop and the Dinim awaken, and repentance is suspended until we are corrected. When the Dinim awaken, a voice comes out and the four corners of the world rise and fall. A herald calls out and there is no one to notice and awaken. And the Creator is ready. If they repent, the Dinim will return to their place. If they do not, the voice will stop and the Dinim will be done. Then it is called, “and it grieved Him,” in the outer houses.

A year is Malchut, in whom there are four Sefirot, HG TM, in each of which are three lines, which are twelve together. If the left line rules alone over each of the four Sefirot, HG TM, they are called “four periods” because of the strength of the Dinim that extend from the domination of the left, as it was written that the voice stops in four periods of the year.

The voice is the middle line, uniting the two lines—right and left—into one. And when the voice stops, the dominion returns to the left line without the right, since there is no one to connect it to the right. Hence, Dinim awaken, meaning that all the harsh Dinim that extend from the domination of the left awaken in the world. If they repent, repentance is suspended and is not accepted until the voice is corrected and reunites the two lines, right and left, together.

Repentance is suspended until it is corrected. This is why correction precedes repentance. Indeed, it is the way of the Dinim of the left line that in their end, they evoke the Dinim de Nukva, as it is written, “Sin crouches at the door.” This means that the Masach de Hirik of the middle line, called “voice,” is corrected by these Dinim and reunites the two lines. And when the Dinim awaken, a voice comes out, meaning that the Masach de Hirik awakens at the end of them, and the voice comes out of it and reunites the two lines.

At that time, the four corners of the world, HG TM of Malchut, rise, fall, and shine in illumination of Hochma from below upwards and in illumination of Hassadim from above downwards, as is the law in the middle line. Then a herald calls out, meaning that the herald comes out from the pressure of the Dinim on the left line and cautions to cling to the middle line. And if there is no one to watch over and awaken to cling to the middle line, the Creator waits and is ready to accept their penance. If they repent, the Dinim will repent to their place, for He accepts them and shines the Rachamim for them from the middle line. And if they do not repent, the voice—middle line—returns and ceases, the left rules again, and Dinim are made in the world. Then it is as though “it grieved Him” in the outer houses, for the Dinim that were made in the world.

253) Since the day when the Temple was ruined, there has not been a day without evil anger. This is because the Creator has sworn that He will not enter Jerusalem above, meaning Malchut, until Israel enter Jerusalem below. This is why there is anger in the world. And the oath related to the constant state, since there is a non-constant Zivug of ZA and Malchut even during the exile, during prayer and on Sabbaths and good days.

The Nakedness of Your Mother Shall You Not Uncover

254) “The nakedness of your father and the nakedness of your mother shall you not uncover. She is thy mother; you shall not uncover her nakedness.” “Your mother,” Malchut, is the mother of Israel. If he uncovered her nakedness, why did he have to reform her when he repented? It is to correct what he uncovered.

255) When the evil inclination intensifies in man, it intensifies only in incest. And all the sins are gripped to nakedness. It writes, “Shall you not uncover.” And when he is corrected, he is corrected in relation to his uncovering, and this is called “repentance.”

256) All the sins of the world are gripped to uncovering nakedness, until Ima, Malchut, is uncovered for the sins, meaning her nakedness is uncovered. When she is uncovered, all the sons, which are Israel below, become uncovered. It is written, “You shall not take the mother with the young.” And when the world is corrected below, everything is corrected until the correction rises to the holy Ima, Malchut, she is corrected, and what has been uncovered is covered. This is why it is written, “Happy is he whose transgression is forgiven, whose sin is pardoned.” Then it is called “repentance,” and then it is called “the day of atonement,” as it is written, “You shall be cleansed from all your sins before the Lord.”

Two points were corrected in Malchut: 1) Her own point of Midat ha Din [quality of judgment], which was not mitigated in Bina. From this discernment, the power of the Tzimtzum [restriction] and the Masach is on her so she will not be able to receive the upper light. 2) Her point that was mitigated by Midat ha Rachamim [quality of mercy], in Bina. From this discernment, she is fit to receive all the lights in Bina, and then she imparts of her great lights upon BYA and upon Israel, as well.

Hence, Malchut uses only the second point, Midat ha Rachamim, and this point is revealed in her. But the point of Malchut of Midat ha Din is concealed in her and is not revealed. If it is revealed, the upper light immediately departs her because of the Tzimtzum and the Masach in her.

It is written, “Tree of knowledge of good and evil.” If man is rewarded, good; if he is not rewarded, bad. If man is rewarded, the point of Midat ha Din is concealed within the Malchut and only the point of Midat ha Rachamim is revealed. At that time the Malchut imparts upon him all the abundance that she receives from Bina. And if one is not rewarded but sins, the point of Midat ha Din in Malchut appears and promptly, all the lights depart, the Dinim cling to her, and at that time man is in the poorest of states.

This is the meaning of what he says, “She is your mother.” If he uncovered her nakedness, why did he have to reform her when he repented? It was in order to correct what he uncovered. In other words, if he comes to sin, the first point, of Midat ha Din will be revealed in Malchut. It is called “nakedness” because it causes the departure of all the lights from her. Then the writing says, “She is your mother,” meaning Malchut is your mother, certainly, you will not reveal her nakedness. And if he sins and reveals her nakedness, he certainly needs to correct what he uncovered, meaning that that point of Midat ha Din that he uncovered needs to be covered once again, to give dominion to the point of Midat ha Rachamim, and then she will receive the lights from Bina once more.

All the sins that one commits cling to the uncovering of that nakedness, meaning they cause the point of Midat ha Din, called “nakedness,” to appear in Malchut, and it expels the lights from her. This is the one of which the writing warns, “Shall you not uncover.” And when one corrects one’s sin, he must correct in relation to what he flawed in that uncovering, to cover her once more. This is called “repentance,” since by covering he brings Malchut back to receive the lights from Bina.

This is the meaning of the implication, “You shall not take the mother with the young,” since with the uncovering of the mother’s nakedness, he flaws both the mother—from whom the lights have been expelled—and the sons, who are Israel—for they have nothing to receive from her. And when the world below is corrected, everything is corrected until the correction rises to the holy Ima. Thus, when man repents below, the uncovering of the nakedness he had done in Malchut is corrected and what has been revealed is covered. This means that the nakedness, which is the point of Midat ha Din, is covered once more and concealed once more, and the point of Midat ha Rachamim rules.

This is why it is written, “Happy is he whose transgression is forgiven, whose sin is pardoned.” The sin, which is the nakedness that was uncovered, is covered once more. And then it is called “repentance,” for she returns to Bina. Also, then she is called “the day of atonement,” since when Malchut returns to Bina, she is called “the day of atonement.”

257) When is Malchut called “repentance”? It is when the mother, Malchut, is covered, when the point of Midat ha Din, called “nakedness,” is covered once more and she is with the sons with joy, imparting them with abundance. It is written, “As a joyful mother of children.” She is reinstated as she was prior to being flawed. The point of Midat ha Din that was previously closed and concealed has returned to her place, meaning returned to her covered place, and all the degrees return one by one. Thus, each lower one rises to the upper one and every one of them is blessed. Then it is called “repentance,” just repentance, to include everything, meaning that all the degrees have returned and were corrected.

258) When the world, meaning Malchut, is corrected, it is corrected together, in its entirety, all at once, as it is written, “For Your mercy is great above the heavens.” “Above the heavens” means that Malchut rises above the place called “heaven.” And what is it? It is Ima, Bina, since ZA is called “heavens,” and above ZA is Bina. And since Malchut rises there, she is instantaneously like the corrected Ima. And she is called “repentance” [Hebrew: return] because Malchut will return to Bina.

259) It writes specifically “Above the heavens” because if it wrote “Over the heavens” it would mean only that place that stands over the heavens, which is Bina, and not more. Since it says, “Above the heavens,” it means that that place stands on the heavens up above, which is Atik.

260) At that time, when the actions are corrected below and Ima rejoices, Atik—meaning Keter—appears and the light returns to ZA. Then all are in joy, everything is in wholeness, the blessings are present in everything, the Rachamim are ready, and all the worlds are in gladness. It is written about that, “He will again have compassion upon us; He will subdue our iniquities.” This means that Atik will reappear in ZA because it will reveal once more what was initially concealed. And all of it is named “repentance” [return] after Atik, who reappeared.

261) “Everything” means as a whole. “Return” is like Atik. It is simply “everything,” without distinctions. And it is written, “That the Lord may turn from the fierceness of His anger and show you mercy.” Everything is included in the repentance.

He Shall Restore That Which He Took

262) “He shall restore that which he took.” What he took, but not more. It is written about the thief that he will pay twofold, fourfold, and fivefold. The robber compared the upper fear to the lower fear, to man’s fear. This means that he fears neither the Creator nor people. One who steals places the lower fear before him—of people—and not the upper fear. It turns out that he regards the fear of man more than the fear of God.

263) It is written, “If a soul should sin.” It is written that the Torah and the Creator wonder about her and say, “If a soul should sin.” It is also written, “If a soul commits a trespass,” or “If a soul swears clearly.” It writes, “soul [Nefesh],” and not Ruach or Neshama, since the Ruach and the Neshama do not sin. Rather, they are flawed by the sinning Nefesh.

And here in the robbery there are body and soul [Guf and Nefesh respectively], as it is written, “If he has sinned, and is guilty, that he shall restore that which he took,” relating to one who comes to correct his deeds, for it was said, “That he shall restore.” It is as one who corrects his actions so that the fountains of waters, which are the upper abundance, will return to their place to water the plantations—which are the Sefirot—for by his sins he deprived them of the abundance. It is said about that, “He shall restore that which he took.”

The Righteous Shall Flourish Like the Palm-Tree

264) “The righteous shall flourish like the palm-tree.” “The righteous … as a palm-tree” because of all the trees in the world, there is none who is so delayed in its blooming as the palm tree, for it rises over seventy years. And why is the righteous compared to a palm tree?

265) But “The righteous shall flourish like the palm-tree” is said about the exile in Babylon, when Divinity returned to her place only after seventy years, as it is written, “For thus says the Lord, ‘When seventy years have been completed for Babylon, I will visit you.’” This is “The righteous shall flourish like the palm-tree,” that male and female rise over seventy years. The righteous is the Creator, who returned to Babylon after seventy years, as it is written, “For the Lord is righteous, He loves righteousness,” and it is written, “The Lord is righteous,” and, “Say to the righteous that it will be good.” Thus, the Creator is called “righteous.”

266) “He shall grow like a cedar in Lebanon.” A cedar is the Creator, as it is written, “Excellent as the cedars.” “Shall grow like a cedar in Lebanon,” and Lebanon means upper Eden, Hochma, of which it is written, “Neither has an eye seen a God but You.” And a cedar, which is ZA, will grow in that high place, when it rises there.

267) In the last exile, the Creator is as a cedar whose blooming and growing is detained. From the time He rises until He is established in His persistence, to the time when redemption occurs, it is a day, and a day of the Creator is a thousand years. And the beginning of the second day, until it casts a shade in the light of the day—after midday, when the sun begins to set in the day of the Creator—it is five hundred years later. Thus, redemption will come after one thousand five hundred years.

And a cedar rises only when the water is refined, as it is written, “As cedars beside the waters.” Similarly, the cedar will grow in Lebanon, since from there—from Lebanon, which is Hochma—a fountain, a river comes out, meaning Bina, to water the cedar. And this cedar is the Creator, who is ZA, who receives the watering, as it is written, “Excellent as the cedars.”

268) Planted in the house of God is for the time of the Messiah King. In the courtyards, our God will cause him to flourish, in the revival of the dead. “They shall still bring forth fruit in old age,” on the day when the world is ruined, in the seventh millennium. “They shall be full of sap and fresh,” after the world is rebuilt in the new heaven and new earth. Then, “The Lord will rejoice in His works,” and all that, “To declare that the Lord is upright, my Rock, in whom there is no unrighteousness.”

And a Slanderer Separates the Champion

269) “A perverse man spreads strife and a slanderer separates the champion.” “A perverse man spreads strife” are the wicked ones who cause a flaw above. Strife means a flaw, “And a slanderer separates the champion” means that he separates the champion of the world, the Creator.

270) “A perverse man spreads strife” means that he sends strife to those plantations, ZON, which causes them to be nourished from the side of Din, the left of Bina. Strife implies Din, “And a slanderer separates the champion” are the wicked ones that inflict a flaw above. He separates because there is no unification between ZON, for he separates the queen from the King. For this reason, he is not regarded as one, meaning ZA and Malchut are not in unity. Woe unto those wicked who cause separation above, and happy are the righteous who keep the sustenance above, the unification of ZON, and happy are those who repent, for they restore everything to its place.

271) For this reason, in a place where they who repent dwell, complete righteous do not dwell. Rather, they who repent are established in a high place, the place of the watering of the garden, Bina, who waters the garden, which is Malchut. This is the repentance that brings Malchut back to Bina, and this is why they are called “they who repent” [Hebrew: return]. And the complete righteous are corrected elsewhere, for they are called Tzadik [righteous], which is Yesod de ZA.

272) Hence, they who repent dwell in a high place, Bina, and the complete righteous dwell in a small place—Yesod de ZA—since they who repent bring back the water, the abundance, from the high place of the deep river, Bina, to the place called Tzadik, Yesod de ZA. And complete righteous extend the abundance from their dwelling place—Yesod de ZA—to this world. This is why they who repent are superior and the complete righteous are below. Happy are they who repent, for they extend the abundance from Bina to Yesod de ZA, and happy are the righteous, since the world exists for them, for they extend the abundance from Yesod de ZA to this world.

273) “Then it shall be, if he has sinned and is guilty.” It is also written, “Or has found what was lost and lied about it.” The sinner makes a flaw above, hence the Creator departs from everything. It is as though the Creator is nonexistent because the assembly of Israel, Malchut, was separated from her place, as it is written, “Faith has been lost.” Faith is the assembly of Israel, as it is written, “Your faith in the nights,” where night is Malchut.

“Faith has been lost,” as in, “Why is the land ruined?” It is all one, since Malchut is called “faith” and she is called “land.” And we already said that when it writes that she is lost, it means that Malchut has lost her mate, Yesod. It does not say, “Is being lost” or “lost,” which would mean that she herself has been lost. Similarly, it is written, “The righteous is lost.” It does not say, “Is lost” or “Was lost,” but “lost,” meaning that he has lost his mate, Malchut, as it was written, “Faith has been lost.” This is why it is written, “That he shall restore that which he took by robbery … or the lost thing,” since Malchut that was flawed by his sin is called “lost,” and the loss must be returned to the righteous, Yesod, who lost it.

There Are Places in Hell

274) There are places in hell that are reserved for those who desecrate the Sabbath in public, who did not repent from that desecration. And they have appointees over them. Also, there are places in Hell for those who commit incest, for those who explain the Torah improperly, for those who shed innocent blood, those who commit perjury, those who lay with menstruation or with a daughter of a strange god or a whore or a maidservant, and even for those who breach the 365 negative Mitzvot [commandments to avoid doing].

275) Each sin has a place in Hell and an appointee over it. And Satan, his evil inclination, is appointed over all the sins, the places, and the appointees over them. If one repents, what does it say? “I have blotted out, as a thick cloud, your transgressions,” meaning the registrations of each and every sin of the wicked has been erased from its place in Hell.

276) There are sins that are written above and not below in this world, and there are those that are written below and not above. And there are also those that are written above and below. If the sins are blotted out below in this world, since one repents, they are erased above after he repents. A wicked one—his iniquities are engraved on his bones; a righteous—his merits are engraved on his bones. This is so they will be registered among the transgressors, to recognize them. And a voice comes out over him, “This one is wicked! Let his bones burn in Hell!”

277) The souls of the wicked ones are the damagers in the world. Their sentence is that their souls are burnt and become dust under the feet of the righteous. With what are they burned? With the fire of the throne, the Malchut, as it is written, “His throne is sparks of fire, and His wheels are burning fire,” meaning in the fire of the four animals of fire that surrounds the throne of Din, which is ADNI, of which it was said, “For the judgment of Malchut is judgment.”

A River of Fire

278) The River of Fire is a river of fire that extends and comes out ahead. The souls of the righteous bathe in it and cleanse their souls, and the souls of the wicked are sentenced in it and burn before it as straw before a fire, meaning fire eats fire. HaVaYaH with punctuation of Elokim is Bina. This is the sun. His sheath is ADNI, and in the future, the Creator will bring the sun out of his sheath, meaning the name ADNI, Malchut, will not cover the name HaVaYaH with punctuation of Elokim, Bina, and the fire of Din on the left line of Bina will appear without the sheath of Malchut. The righteous will heal in it, and the wicked will be sentenced in it.

279) From the fire of the animals of the throne of judgment [Din], a lion of fire would come down to eat and to burn the sacrifices and the appointees, since every organ with which one sins has a saboteur and an accuser appointed over it. If one commits a transgression, he acquires an accuser. As soon as fire of a high one comes down and burns the organs, the intestines, and the kidneys of the oxen and the sheep, the male goats and the female goats, this HaVaYaH comes down as a lion of fire to burn them. Their organs burn and the saboteurs appointed over the organs that sinned are burned and the iniquities of Israel—who are the organs of Divinity—are forgiven.

280) At that time, the animals appointed over merits—from the throne of Rachamim, which is repentance, upper Ima, Bina—draw nearer, meaning approach in the name HaVaYaH that enters them. This is the reason why it is an offering for HaVaYaH, for there is none who can bring the animals and the foundations closer, to bring peace between them, except the name HaVaYaH, ZA, the middle line. In His name, HaVaYaH, water approaches fire, the right line to the left line, and they do not put each other out. And the wind, too, meaning the middle line, approaches the dust, which is Malchut, and there is none who separates them.

The Six Combinations of YodHeyVav

281) At that time, those animals and foundations are whole. They are called “holy” for there are no impure ones among them. The whole ones are the bottom Hey of HaVaYaH, Malchut, the wholeness of the middle pillar, ZA, in all the HaVaYot [plural of HaVaYaH] included in ZA to all of its six edges, HGT NHY. This is so because ZA himself is YodHeyVav de HaVaYaH, in which there are six combinations, and the bottom Hey complements him in every combination.

282) The meaning of it as it is written in The Book of Creation, “Sealed the high and turned upwards,” in YodHeyVav to the right side, Hesed. This is the first combination. HeyVavYod to the left side, Gevura, is the second combination. VavHeyYod in the middle pillar, Tifferet, is the third combination. YodVavHey in Netzah is the fourth combination. HeyYodVav in Hod is the fifth combination, and VavYodHey in Yesod is the sixth combination.

The tree that holds all of them is Tifferet, since Tifferet contains the whole VAK [six edges], and it is a fruit-bearing tree. For this reason, the place where the tree falls will be YodHeyVav, implying that Tifferet is called by only three letters, YodHeyVav, and the bottom Hey is Malchut, which joins him. Hence, his VAK are discerned in six combinations of YodHeyVav. Also, in each HaVaYaH of the VAK there is a complete bottom Hey for HaVaYaH, meaning that the bottom Hey completes into HaVaYaH, and all the HaVaYot in VAK that cling to her. Thus, the YodHeyVav with the Hey is YodHey VavHey. Hey-VavYod with Hey is HaVaYaH; VavHeyYod with Hey is VaHaYaH, and similarly with the rest of the HaVaYot.

283) These six combinations of YodHeyVav are eighteen letters of the six edges, HGT NHY, included in the “Righteous one who lives forever,” meaning Yesod de ZA. And with the Hey, Malchut, she becomes Haya. This is the Hey such as Noah’s ark, Malchut, in which every single king had gathered two-two, seven-seven for the offering. Two and two are four; seven and seven are fourteen, and together they are eighteen. The ark itself has the Hey, since it is the Malchut, and this completes the word Haya [Hey plus Het and Yod, which are eighteen in Gematria].

284) And Tzadik, Yesod, comprises six degrees, six edges. For this reason, they have set up bettering the dream in three peaces, three verses in which peace is mentioned, and three redemptions in three verses in which redemption is mentioned. The Yesod is Vav, and together they amount to six, corresponding to the six degrees of Yesod, since the bettering of the dream is through Yesod. This is the ladder in Jacob’s dream, which consists of six Sefirot. It is placed on the ground, meaning the lower Divinity, Malchut, called “earth,” and this is the bottom Hey. Its top is the Yod, in which there is the Tzadik, Yesod, the seventh one, since Yod is Hochma in Ima, and when beginning the count from Bina, Ima, Yesod is the seventh. It reaches the heavens, meaning upper Ima, first Hey, Bina in Bina, where from the side of the dream, left, the Hey rules over the Yod, the top of the ladder, which is the Yod from Elokim. This is why, “The angels of God ascending and descending,” and not “The angels of HaVaYaH [the Lord].”

285) In order, the letters are YodHey VavHey. They rise in the point of Holam, Keter, on the four letters whose expansion is from Hochma to the holy Malchut, since Hochma is Yod, Bina is Hey, the six Sefirot HGT NHY are Vav, and Malchut is the bottom Hey. Holam is the Keter above all the letters.

Tell Me, You Whom My Soul Loves

286) “Tell me, you whom my soul loves.” “If you know not, O fairest among women, go forth by the footsteps of the flock and feed your goats by the tents of the shepherds.”

287) The assembly of Israel, Malchut, said these verses to the holy King, ZA. “Tell me, you whom my soul loves.” “Whom my soul loves” does not mean that my soul loves, but the one who loves my soul, as it is written, “Have you seen him whom my soul loves?” And to the holy King, it was said, “You whom my soul loves … Where do you pasture your flock?”

288) As long as the assembly of Israel is with the Creator, the Creator is in wholeness and willingly pastures Himself and to others. To Himself means that He nurtures Himself by sucking the milk of upper Ima. He receives the abundance of Bina and from that nursing that He sucks, He waters all the others and nurtures them.

When the assembly of Israel is with the Creator, the Creator is in wholeness and joy, and there are blessings in Him, which come out from Him to all the others, to all the worlds. And any time when the assembly of Israel is not with the Creator, the blessings are devoid of Him and of all the others.

289) Any place where there are no male and female, there are no blessings on it. Hence, the Creator sobs and weeps, as it is written, “He will roar mightily against His fold.” He says, “Woe, for I have destroyed My house and burned My palace.”

290) When the assembly of Israel went into exile, she said before Him, “Tell me, you whom my soul loves, You, whom my soul loves, You, whom the whole of the love of my soul is in You, how will You nourish Yourself from the depth of the river whose flow never stops?” meaning from Bina, “How will you nourish Yourself with the illumination of the high Eden?” meaning Hochma, “Where do you make it lie down at noon? How will you nurture all the others that are always fed by You?”

291) “I was fed by You each day. I was watered, and I watered all the lower worlds, and Israel were fed by me. And now, why should I be like one who veils herself? How will I be covered without blessings? And when those blessings are needed, they will not find them in my possession. How will I stand beside the flock of your friends? How will I stand beside them and not pasture and nourish them?” “The flock of your friends” are Israel, the children of the patriarchs, Abraham, Isaac, and Jacob. They are the holy Merkava [chariot/assembly],” meaning HGT de ZA, “And for which You call them ‘Your friends’?”

292) The Creator said to the assembly of Israel, “Leave what is Mine,” meaning do not speak of what ZA misses, “For Mine is a secret thing, which is not known. But if you know not,” what concerns you, here is an advice for you, “O fairest among women,” as it is written, “You are fair, my love,” the name of the assembly of Israel. “Go forth by the footsteps of the flock,” the righteous who are trampled by the heels, for everyone tramples them with their feet. And because of them, you will be given the strength to persist. “And feed your goats by the tents of the shepherds,” which are the children who are learning, and for which the world exists. They are the ones who give the assembly of Israel strength in exile. “The tents of the shepherds” are the houses of their teacher, the Temple, where the Torah is always present.

293) Another interpretation to “If you know not, O fairest among women” is that when righteous are in the world and those children who are learning are present and engage in Torah, the assembly of Israel can exist with them in exile. If there are not enough of them, she and they cannot exist in the world. And if righteous are present, they are caught first, and die to atone for their contemporaries. If not, those kids [young goats] for which the world exists are caught first, and the Creator takes them from the world, even though there is no sin in them. Moreover, He removes the assembly of Israel from Himself and she goes out to exile.

If the Anointed Priest Should Sin

294) “If the anointed priest should sin so as to bring guilt on the people.” The anointed priest is the Creator. But why should He sin? It is because of the guilt of the people, since the iniquities of the world caused him that. It is certainly the people’s guilt, and not His own guilt. “Should sin” means that He will diminish His goodness and sentence everything with Din [judgment], as it is written, “That I and my son, Solomon, will be considered offenders.”

Another interpretation: “If the anointed priest,” the Creator, “Should sin,” He will be absent from the assembly of Israel and from the world, for He will not give them blessings according to their needs because of the iniquities of the people.

295) “Remember Abraham, Isaac, and Israel, Your servants.” Why does it write, “Isaac,” without a Vav [“and”]? Indeed, wherever the left is included in the right, it is considered right. This is so because this right is established to always contain the left in it. Hence, it does not divide by writing “And Isaac,” since the Vav [“and”] would divide between Abraham and Isaac, so as to include Isaac, who is left, in Abraham, who is right. This is why it is written, “Abraham, Isaac,” as one inclusion. And then, “And Israel,” which is another inclusion, since he grips them both with his wings. Through the concealment, called “wings,” which stem from the Masach de Hirik in the middle line, called “Israel,” he unites the two lines—right and left—Abraham and Isaac, and includes them together, and he is complete in everything.

296) “To whom You swore by Yourself” is the oath that the Creator had sworn the patriarchs in the patriarchs above, HGT de ZA. “By Yourself” means in those above, those who are in You, meaning he swore in HGT. “And said to them, ‘I will multiply your descendants … which I have spoken.’” Should it not have said, “Which You have spoken”? After all, Moses said it, so he should have said, “Which You have spoken.” However, it was the Creator who said it to the patriarchs once and twice. Thus, He already told them. Moreover, “Which I have spoken” means that I wanted in the will of My soul, so there is no need to say that He already told them because saying means wanting.

297) “And they shall inherit it forever” [“forever” also means “world”]. This refers to the upper world, ZA, to which the land, Malchut, grips and by which it is nourished. If this land is expelled to exile and is not gripped to ZA, why is it the fault of the people? This is why it is written, “And they shall inherit it forever,” meaning that Malchut will unite with ZA forever and will not go to exile. By that, he explains that if the anointed priest, ZA, sins, it will remove the unification from Malchut, who will go into exile, and it is the fault of the people.

298) “If the anointed priest should sin” is the priest below, who was set up for work at the Temple. If there is sin in him, it is certainly the fault of the people, and the people are blamed for it, for woe unto those who rely on his work. It is the same with an emissary of the public; if there is a sin in him, woe unto those who rely on him. It is even more so with the priest, since the whole of Israel, upper and lower, wait and are anxious to be blessed by him.

299) When the priest begins to aim intentions and to offer the high sacrifice, meaning to offer the unification of Malchut in ZA, all are in blessing and joy. The right—Hesed—begins to awaken, and the left—Din—is included in the right, all grip and connect to each other, and all are blessed together. Thus, through the priest, upper and lower are blessed. Therefore, if he should sin, an offering must be sacrificed for him so his iniquity will be pardoned.

300) A man’s sin is pardoned by the priest when he offers a sacrifice for him. But when he himself sins, who sacrifices for him and who will pardon him? If he offers for himself, since he has been corrupted, he is not worthy of the upper and lower being blessed for him, since if the lower ones are not blessed by him, it is all the more so with the upper ones. But no, it is written, “That he may make atonement for himself and for his household,” so why does he need another to atone for him because he sinned? He can atone for himself, as it is written, “He may make atonement for himself.”

301) It is known in which place the high priest is tied, in Hochma, and in which place another priest—the one called “secondary”—is tied: it is known that it is in Hesed. Hence, first, another priest offers the sacrifice of the high priest, called “the anointed priest,” and elevates him up to that place that is tied in him—Hesed de ZA. And after the priest raises the offering up to that place—Hesed—the high priest is no longer detained from rising to his place, Hochma, so his sin will be atoned. This is why another priest offers his sacrifice for him, and since another makes the offering, and it is not sufficient through him because he can only rise as high as Hesed—while the high priest reaches Hochma—afterwards the high priest himself makes an offering. Then all those upper ones join to atone for his sin, and the holy King agrees with them. Similarly, when one who prays errs, another will stand in for him.

Blowing the Shofar [a ram’s horn]

302) On the day of Rosh Hashanah [beginning of the year] and Yom Kippur [Day of Atonement], Rabbi Shimon did not wish to hear the prayer from any man unless he stood over him for three days before to purify him. He would say, “With the prayer of this man that I purify, the world is pardoned.” It is all the more so with blowing the Shofar. He would not accept a man’s blowing if he were not wise in blowing with the intention, with the meaning of the blowing.

303) These are the blows, by order:

The first order consists of all of them, including the Shevarim [broken sounds] and the Teruah [shout]: Tekiah [Blowing], Shevarim Teruah, Tekiah.

Second order: One Tekiah in-order in the beginning, one Tekiah in-order in the end, and a great Gevura, the Shevarim, between them. The order is Tekiah, Shevarim, Tekiah.

Third order: One Tekiah in the beginning, one Tekiah in the end, and plain Gevura, meaning Teruah, between them. The Shevarim rises to Gevura, the Teruah descends to Malchut. One is harsh Din, the Shevarim, and one is soft Din, the Teruah.

They are ten sounds: TekiahShevarim-TeruahTekiah, Tekiah Shevarim- Tekiah, Tekiah TeruahTekiah. Also, they are nine sounds because the Shevarim Teruah in the middle of the first order is not two sounds but one sound consisting of two, hence there are no more than nine sounds.

There are two Gevurot [plural of Gevura]: the left line of ZA, Isaac, and the Malchut that is built of the left line. Gevura de ZA is big Gevura, and the Malchut is plain Gevura. The blows correspond to the three lines, to correct the left line, Din, with the two lines—right and middle—Abraham and Jacob or Hesed and Rachamim. These are the two blows—one in the beginning of the order, corresponding to Abraham, and one is in the end of the order, corresponding to Jacob. In between them, Isaac—the left line—is perfumed and mitigated.

However, there are two discernments of left: Gevura de ZA, Isaac, and plain Gevura, Malchut. Both need to be mitigated, hence three orders are required, since the Shevarim correspond to the big Gevura and the Teruah corresponds to the plain Gevura. This is why in the first order, we include the two Gevurot together, since the first order comprises all of them, hence we blow Tekiah, Shevarim Teruah, Tekiah.

The second order mitigates with the two blows only the big Gevura, Shevarim. The second order is one blow in-order in the beginning, one blow in-order at the end, and big Gevura, the Shevarim, between them, meaning blowing Tekiah, Shevarim, Tekiah.

In the third order, the plain Gevura is mitigated with two Tekiot [plural of Tekiah]. The third order is one Tekiah in the beginning, one Tekiah in the end, and in between them, plain Gevura, the Teruah. He does not say big Gevura here, but plain Gevura, Malchut, meaning Teruah. And the blow is Tekiah, Teruah, Tekiah.

The Shevarim sound Shever by Shever [singular for Shevarim], and the Teruah sounds like rebuke and angering. This is why he said that Shevarim rise to Gevura, meaning the Shevarim rise to Gevura de ZA. And he said that Teruah descends, meaning Teruah descends to Malchut. Shevarim are harsh Din and Teruah is soft Din.

304) On this day, Isaac—Gevura and left line—is crowned. He is the head of the patriarchs. On this day, it is written, “Sinners in Zion are afraid.” On this day, Isaac was tied and tied everything, and Sarah wails and a sound of a Shofar is very loud. Happy is he who has passed between them and was saved from them. This is why we read the portion of the tying of Isaac on this day, since on this day Isaac was tied below and was tied to that one above, when it was written, “And bound Isaac his son.”

On Rosh Hashanah [beginning of the year], the worlds return to the way they were before, as Malchut was on the fourth day in the act of creation, when she clothed the left line of Bina and ZA was the right line of Bina. At that time, the right and left were not yet united and Hochma was without Hassadim. Hence, she could not shine because Hochma does not shine without Hassadim. This is the Dinim and the complaining of the moon.

The solution that the Creator gave for it is the blowing of the Shofar. By the voice that comes out of the Shofar, the force of the Masach de Hirik is awakened in ZA, who is the middle line, and through the Masach de Hirik, he diminishes the left line from GAR. At that time the left surrenders to the right, unites with it, and VAK de Hochma that remained in the left line in Hassadim is clothed, and then they shine. Thus, on the day of Rosh Hashanah, the left line is corrected through the blowing of the Shofar. Thus, it can shine because of its clothing in the Hesed of the right.

On this day, Isaac is crowned. Isaac, the left line, is crowned by his clothing in Hassadim and shines in VAK de GAR, which is called Atara [crown]. He is the head of the patriarchs because the Rosh [head], meaning GAR, which is found in HGT de ZA, called “patriarchs,” are from Isaac, since his VAK de Hochma is GAR and Rosh.

However, the right line, Abraham, is Hassadim without GAR, since there is GAR only from Hochma. On this day, it is written, “Sinners in Zion are afraid,” since the sins that wish to cling to the GAR of the left, which evoke Din in the world, are now afraid because the Masach de Hirik that was awakened by the voice of the Shofar diminished those GAR.

You should know that blowing the Shofar and the tying of Isaac are the same issue. The tying of Isaac means that Abraham evoked the Masach de Hirik in the middle line above so that through this force, “[he] bound Isaac his son,” meaning diminished the GAR de Hochma in the left line, which is Isaac. Through this diminution, the left was included in the right line, which is Abraham above, and Isaac below was included in Abraham. Thus, both were completed.

On that day, Isaac was tied because the voice of the Shofar diminishes the left line from its GAR, and this is regarded as the tying of Isaac. He tied everything, meaning all the discernments of the left line above were tied, even the left line of Bina. “And Sarah wails” means that Bina, called “Sarah,” was weeping, which means diminution, since her left line was diminished.

And all of it was done because the voice of the Shofar is very loud, meaning the loud voice of the Shofar caused all that diminution. This is so because on that day, Isaac below was bound and was tied to the one above. Thus, because of the tying he was connected in the unification of right and left above. Thus, he was rewarded with his VAK de Hochma clothing in Hassadim, which is considered his GAR, and that of the rest of the degrees.

305) On the day of the tying of Isaac, Isaac crowned Abraham in Mochin de GAR, called Atarah [crown], as it is written, “With the crown with which his mother has crowned him,” and as it is written, “And God tested Abraham.” “And named it The Lord is My Banner,” which comes from the words sublimity and exaltedness. “My Banner is similar to “carried” [in Hebrew], and not from the word “test” [in Hebrew]. This is because in the tying of Isaac he outdid himself and carried Abraham, meaning the right was perfected and completed through the tying of the left.

Before the right line, Abraham, was included in the left, Isaac, the right had only VAK without GAR. After it was perfected with the left, he has GAR like the left, and this inclusion comes to him through the tying of Isaac. It turns out that the right is perfected and completed through the tying. It is written about that, “And God tested Abraham,” meaning made him big with GAR. God is the fear of Isaac, the quality of Gevura, the left line, and this quality magnified him with GAR by being improved in it through the tying of Isaac.

306) It is written, “But God is the Judge; He puts down one and exalts another.” God is Gevura, and judge is Tifferet. If he did not remove the Din of Isaac, who is Gevura and left line, in the place where Jacob is present, which is Tifferet and middle line, and was perfumed there? Woe unto the world that meets his Din, since Jacob, the middle line, diminishes the left line through the Masach de Hirik, by which the left unites with the right and the harsh Dinim of the left are perfumed. This is because he is judged by the fire of God, and the fire on the left is judged through HaVaYaH, the middle line, which unites it with the right. This is the perfuming of the world.

307) And since Isaac, left line, entered Jacob’s place, the middle line, and Jacob held him by the force of the Masach de Hirik in him, the fire was quieted and his embers—the Dinim of the left line—cooled off. This is similar to a person who was angry, armed himself, and in his anger, he went out to kill people. A wise man stood on his door and held him. He would not let him go outside. The angry man told him, “If you had not held me and attacked me, there would be killing in the world,” since while they were attacking each other and gripping each other, the anger of the one who went out to kill was cooled. That wise man went out and showed. Who suffered the anger and the fierceness of Din of that man? The one who stood at the door and prevented him from going out.

308) Thus said the Creator, middle line, to Israel: “My sons, do not fear the Dinim of the left line, for I am standing at the door to prevent the Dinim from coming out. Rather, be strong on this day and give Me strength with the Shofar.” This is because through the voice of the Shofar, the middle line evokes the Masach de Hirik, which is His whole power to diminish the left line and mitigate it in the right. Without it, there is no other force that can unite the left in the right.

If the voice of the Shofar is sounded properly and is aimed below, that voice rises and evokes the Masach de Hirik in the middle line, and unites the right and the left, in which the patriarchs crown. Through the mingling of right and left, they acquire Mochin de GAR, by which Isaac is crowned and Abraham is crowned (see Items 304-305). And since Jacob caused all that, he, too, was crowned, since the lower one is rewarded with all the Mochin that he causes in the upper one. It turns out that the patriarchs—Abraham and Isaac—stand in Jacob’s abode because he is the operator of all this unification. Hence, we should be careful with this Shofar, know that sound, and aim in it.

309) There is not a voice in the Shofar that does not rise to one firmament, and all the multitude in that firmament makes room for that voice. They say, “The Lord utters His voice before His army,” and a voice stands in that firmament until another voice comes, and they consult together and bonded they rise to another firmament. This is why we learned that there is a voice that raises a voice, and this is the voice of Israel’s blowing below.

The voice of the Shofar rises and evokes the Masach de Hirik in the middle line to diminish the GAR of the left and unite it with the right. However, there are two kinds of actions in this Masach de Hirik until they diminish and unite the left in the right. The first reveals the Masach de Tzimtzum Aleph [of the first restriction], which is unmitigated in Bina, and which is called Man’ula [lock]. It is from here that it receives the majority of the power to diminish the left line. The second reveals the Masach of Malchut that is mitigated in Bina, called Miftacha [key]. From here, he has the Kelim to receive the Mochin of VAK de GAR, as well.

Thus, two voices are discerned as evoking the Masach de Hirik. The first voice evokes the Masach de Hirik from Malchut de Tzimtzum Aleph, which is unmitigated in Bina; and the second voice evokes the Masach de Hirik from the Malchut that is mitigated in Bina. The second voice is the primary result that is wanted from the blowing of the Shofar.

These two actions in the Masach de Hirik are called “two firmaments.” Also, there is no voice in the Shofar that does not rise to a firmament, since even a voice from the Masach de Malchut that is unmitigated in Bina, which comes out of the Shofar, has a firmament where it performs its actions of diminishing the GAR of the left. And all the multitude in that firmament makes room for that voice, meaning they accept that voice and act in it.

Also, they say, “The Lord utters His voice before His army; surely His camp is very great, for strong is he who carries out His word.” This is so because a voice from unmitigated Malchut of Midat ha Din [quality of judgment] is great and multitudinous, and no one can resist it. Hence, it has the power to diminish the left line, and this is why they sound this verse as they work.

However, had that voice of Midat ha Din remained, they would no longer be fit for reception of any Mochin, even VAK de GAR. For this reason, they need the second voice, of the Masach de Malchut, which is mitigated in Bina, when the two of them unite. However, the first voice is concealed and inactive, but the second voice is the one that acts. This is why they are fit for reception of Mochin.

He stands in that firmament until another voice comes, the voice of the Masach of the Malchut that is mitigated in Bina. They consult together, and bonded they rise to another firmament. In other words, the two voices mate and rise to the second firmament, where only the Masach of Malchut that is mitigated in Bina operates, and the unmitigated Masach is secretly connected to it to give it strength.

Hence, we learned that there is a voice that raises a voice. The first voice, the unmitigated, raises the second voice which is mitigated in Bina and gives it strength, so it can contain the left line in VAK de GAR. This is why the bonding of both of them is required. This is the voice of Israel’s blowing below.

310) When all those voices below unite and rise to the upper firmament where the holy King, the middle line, is present, they all crown before the King. At that time, the thrones of judgment are thrown and the other throne of Jacob, the middle line, is established and corrected.

311) The prayer and the voice of the Shofar that the righteous produces in the Shofar comes out of his spirit and soul [Nefesh and Ruach respectively] and rise upwards. On that day, there are slanderers above, and when that voice of the Shofar rises, they are repelled by it and cannot exist. Happy are the righteous, for they know how to aim their will before their Master and know how to correct the world on that day with the voice of the Shofar. This is why it is written, “Happy is the people that knows the joyful shout,” “Knows,” and not “Blows.”

312) On that day, the people should see that a man is complete in everything—knowing the ways of the holy King and knowing the King’s honor, to pray the prayer for them on that day and summon the voice of the Shofar in all the worlds through the intention in the heart, with wisdom, will, and wholeness. Thus, through him, the Din would depart from the world. Woe unto those whose emissary is unworthy, since they will come to remind the iniquities of the world because of him. This is the meaning of, “If the anointed priest should sin” who is the emissary of the whole of Israel, hence the fault of the people, since the Din is over the people.

313) When the emissary of the public is worthy, happy is that people for all the Dinim depart them through him. It is even more so with the priest, for whom upper and lower are blessed. Hence, before a priest and a Levite rise up to work, they are tested to see their ways and actions. If not, they do not rise up to work. It is the same with judges in the Sanhedrin. A man is not accepted to the Sanhedrin unless after a test to see if he is worthy of it.

314) And if the priest or Levite is found worthy, the substance of the Temple is put on him. If not, he does not rise up to work, as it is written, “Of Levi he said, ‘Let Your Thummim and Your Urim belong to Your godly man.’” By what was he rewarded with Urim and Thummim [competent authority] and with doing the work? Does it mean that You have tested him? This is because You tested him before and saw that he was worthy of it. “Who said to his father and to his mother, ‘I have not seen him.’” Since he is in those degrees, “You shall teach Jacob Your ordinances.” “They shall put incense,” meaning offer incense to appease the anger and to summon the peace, “And whole burnt-offering upon Your altar,” so that all will be perfumed and the blessings will be in all the world. And then, “O Lord, bless his substance.”

Lilith Was with Man in the Beginning

315) “Now if the whole congregation of Israel commits error … and they become guilty.” It is written, “Rise up, you women who are at ease, and hear my voice.” How much should one regard the glory of one’s Master to be a whole creation before the Creator? When the Creator created man, He created him whole, as it is written, “That God made the man upright.” “The man” indicates that they were male and female, and the female was included in the male. Then it writes, “Upright,” and after that, “But they sought out many calculations.”

316) There is one Nukva from the hole of the great high deep, a spirit over all the spirits, whose name is Lilith. She was present with the man in the beginning, that is, she was his Nukva. And when the man was created and his body was completed, a thousand spirits came upon that body from the left side. One wished to enter him and another wished to enter him, but they could not, until the Creator rebuked them. And the man was laying, a spiritless body, and his appearance was green. And all those spirits were surrounding him.

317) Then, a cloud came down and repelled all those spirits that surrounded the man. At that time, “And God said, ‘Let the earth bring forth the living soul [Nefesh],’” and Nukva, the Malchut, was impregnated by the male, ZA, with that soul of the first man [Adam ha Rishon]. And she, Malchut, brought out that spirit [Ruach, but also wind], to blow in that man, who was made of male and female, as it is written, “And breathed into his nostrils a soul of life, and man became a living soul,” made of male and female, and this living soul consists of all of them.

318) When Adam rose, after he received the living soul, his Nukva was stuck to his side and the holy soul in him expanded to the side of the male and to the side of the female. She was sufficient for both, for the male and for the female, since she consisted of male and female. Afterwards the Creator cut off the man and corrected his Nukva [female], as it is written, “And the Lord God built the rib,” meaning side, as it is written, “Side of the tabernacle.” He brought her to the man, who brought her in her corrections as a bride to the Huppah [wedding canopy].

319) When Lilith saw it, she fled, and she is in the beach-cities, and even now she is poised to harm the people of the world. When the Creator destroys the evil Rome and it is ruined forever, this Lilith will rise from the sea and He will place her in the ruins of Rome, since she is the destruction of the world. It is written about that, “Yes, Lilith shall repose there, and shall find her a place of rest.”

320) In the books of the ancient ones, they said that Lilith fled the man even before, before Eve was erected. But this is not so because this Nukva, Lilith, was with him. Yet, as long as Eve was not established with Adam, Lilith was mating with him. And when Eve was established with him, Lilith fled to the sea, and she is destined to harm the world.

321) The cure for that, so that Lilith will not be able to harm, is that when the man bonds with his wife to bear, he will aim his heart to his Master’s holiness and say, “The one who is wrapped in a sheet,” which is Lilith, who is wrapped and always wails, since the name Lilith is from the word Yelalah [wailing], has come.” “Run away, run away, you will not come in and you will not go out, not yours and not of your share. Go back, go back, the sea is storming; its waves are calling you. I am holding onto the holy part; I am wrapped in the King’s holiness.”

322) Then he should cover his head and the head of his wife for an hour, and similarly every time he bonds, until three days from the reception of the seed, since any seed that the woman does not receive within three days, she will not receive.

She Who Nurses Her Child

323) She who nurses her child will not mate with her husband unless when the child is asleep. Afterwards, she will not nurse it for one hour, as long as two miles, or as long as one mile if she cannot wait because of the child’s affliction when the child is crying. Thus, one should never be afraid of her, of Lilith.

324) Happy are the righteous, for the Creator teaches them profound secrets of above and below, and it is all for the Torah, since anyone who engages in the Torah is crowned in the crowns of His Holy Name. This is so because the Torah is the Holy Name and one who engages in it is registered and crowned in the Holy Name, and then he knows the hidden ways and the deep secrets above and below, and he never fears.

Women Rule the World

325) On the day when Adam was born, they were commanded in regards to the tree of knowledge and broke their Master’s commandment. And since the woman sinned first and the serpent came upon her, as it is written, “And he shall rule over you,” henceforth, whenever men are guilty before the Creator, the women from the side of harsh Din will rule over them, as it is written, “As for My people, a babe is their master, and women rule over them.”

326) And those women are called, “The flaming sword that turns every way.” Yet, it is not that they are the turning sword. Rather, they are a flame from that sword, which is called, “A sword … that shall execute the vengeance of the covenant,” “The sword of the Lord is filled with blood.” And that flaming sword that turns every way is sometimes men and sometimes females.

327) Woe unto the world when women rule the world. When the prophet of Israel saw that Israel were twisting their ways, and perform iniquities before their Master, he said, “Women that are at ease, why do you keep quiet? Why do you sit and not awaken in the world? Rise up and take governance over the men.”

328) But they did not say. Rather, it is as we find with Deborah, where it is written, “She judged Israel at that time.” Hence, woe unto a man whose wife blesses for him at his table, who exempts her husband in the blessing for the food because he does not know how to bless. So was Deborah, judging Israel. Woe unto a generation in which there was no one to judge the people but one female.

329) There were two women in the world, and they praised the Creator like all the men in the world will not. Those are Deborah and Hannah. Hannah said, “There is none holy as the Lord, for there is none besides You,” and all the writings that follow. She opened the door to faith in the world, such as, “He raises the poor out of the dust, He lifts up the needy from the dung-hill.” This is the door to faith, Malchut, which, in a sinful generation, is called “poor” and “needy.”

And when one repents, it is said about her, “He raises the poor out of the dust, He lifts up the needy from the dung-hill, to make them sit with princes, and inherit the throne of glory.” “To make them sit with the princes” is the upper faith, Malchut that rose above Chazeh de ZA, to the place of the patriarchs, meaning HGT de ZA, since the princes are the patriarchs. It is written about that, “The princes of the peoples are gathered together, the people of the God of Abraham.” Thus, from the side of the patriarchs, they are called “princes.”

330) “To make them sit with the princes” means she was prophesying about Samuel, who was destined to equalize with Moses and Aaron, as it is written, “Moses and Aaron among His priests, and Samuel among them that call upon His name.” “And inherit the throne of glory” is Samuel, who inherited the glory of Malchut [kingship] to two kings, Saul and David. Another meaning for, “And inherit the throne of glory”: the Creator inherits His throne to His servants.

331) “They that strive with the Lord shall be shattered.” “Strive” is written without a Yod [in Hebrew], which is a sign of plural. “Strive” has the letters of Riv [strife] and Vav [an ascription letter]. This is the holy King, ZA, Vav de HaVaYaH, the middle line. When the Dinim awaken and rulers from the side of Din govern the Rachamim, middle line, the Rachamim yield before the rulers of the Din. And when the Creator is blessed from the spring of the stream, Bina, the Rachamim intensify, meaning the middle line, and the Dinim that extend from the left surrender. This is the meaning of, “They that strive with the Lord shall be shattered.” Strife and Vav, meaning the Dinim from the strife of the Vav, the middle line, will shatter by the force of the illumination of Bina.

332) “Against them will He thunder in heaven.” Who is “them”? When the dew, the abundance of Atik, Keter, is upon him and fills his Rosh, meaning GAR, in the heaven, which is ZA, then He will thunder, meaning break the might and power of the harsh Dinim. “He will give strength to His king,” to the Creator, ZA. “And exalt the horn of His anointed” is the assembly of Israel, Malchut, called, “Long blast with the ram’s horn.” “His anointed,” as it is written, “The anointed of the God of Jacob,” said about David, who is considered Malchut.

333) Deborah, who came to praise the praise of the holy King, said, “Lord, when You went forth out of Seir, when You marched out of the field of Edom.” This teaches that the Creator invited all the peoples to receive the Torah but they declined. But did He not know that they would decline? Why did He invite them? It was so that they would not be able to say that had the Creator given them the Torah, they would have kept it. This is why He invited them.

All those writings that Deborah said are in wisdom, until that time when she praised herself, as it is written, “Until I, Deborah, arose; until I arose, a mother in Israel.” At that time, the spirit of prophecy departed her. This is why she said, “Awake, awake, Deborah; awake, awake, sing a song,” meaning she had to reawaken the spirit of prophecy.

334) All that was when the men were in sin and were unworthy of having the spirit of holiness over them. Then it is written, “And if the whole congregation of Israel shall err and the matter is hidden from the eyes of the assembly … and they become guilty.” But it should have said, “The whole of Israel shall err”; the word “congregation” is redundant. However, it concerns those who are in Jerusalem, from which the Torah comes out to the whole people. If they err, then the whole of Israel err, since they all follow them. “And the matter is hidden from the eyes of the assembly.” “The eyes of the assembly” are the Sanhedrin; they are the ones appointed over Israel.

The Great Sanhedrin and the Small Sanhedrin

335) It is a Mitzva [commandment/precept] to bring an offering for a great Sanhedrin that has erred. Tannaim [Tannas, sages/teachers of the Mishnah] and Amoraim [Talmudic interpreters] have heard. There were seventy in the great Sanhedrin, and Moses was over them, and there were seventy in the small Sanhedrin, and Aaron was over them. When Moses was over them, they were regarded as the great Sanhedrin; when Aaron was over them they were regarded as the small Sanhedrin. For this reason, Moses was the King’s—Tifferet—best man, and extended the Tifferet to unite with Malchut. From there he is the great Sanhedrin, which are Tifferet.

Aaron was the queen’s—Malchut’s—best man, meaning the small Hey, as in, “I will serve you seven years for Rachel your younger daughter.” Rachel is Malchut, and she is called “small.” It is after her that they are called “the small Sanhedrin.” Hence, when Aaron was over the Sanhedrin, and him being Malchut’s best man, who raises her to ZA, they were called “the small Sanhedrin.”

336) And from there the Sanhedrin knew seventy languages, which are the seventy faces of the Torah. This is so because there are seventy languages from the side of the evil Malchut, all of which are separated, as it is written, “Of these were the isles of the nations divided in their lands, every one after his tongue.” Thus, each of the seventy languages is separated from the other.

337) But in the Torah, there are seventy faces in a single language, the language of holiness, Yesod, which includes the seven Sefirot of ZA, each of which consists of ten, thus they are seventy. Yod from Yesod is one law, small Hochma, Malchut, in which there are seventy languages, as the count of Sod from Yesod, and Yesod is the holy language, the Merkava [chariot/assembly] in seventy thrones. We learned about them that anyone who answers, “Amen, may His great name be blessed,” with all his might, his sentence of seventy years is torn.

One language, which is Yesod, is seventy languages on a small measure of small Hochma, which is a small Yod, to which the Yod of Yesod imply. The Gematria of Yesod is seventy languages, which shine on the Yod. Together, they are the letters of Yesod. Two means Moses and Aaron, who are on the Sanhedrin. They are two lips, Netzah and Hod, and this is from the perspective of the Sefirot and from the perspective of the Mochin. There are Daat and Tevuna in them; Moses is Daat and Aaron is Tevuna. With them, the Sanhedrin are completed into seventy-two.

I Acknowledged My Sin unto You

338) “I acknowledged my sin unto You, and my iniquity I did not hide; I said, ‘I will confess my transgressions to the Lord.’” Anyone who covers his sins and does not acknowledge them before the holy King to ask for mercy for them, is not permitted to open the door of repentance, since it is covered from him. But if he details them before the Creator, the Creator has mercy on him and the Rachamim prevail over the Din.

339) It is even more so if he cries, since he opens all the hidden doors and his prayer is accepted. Hence, the confession of his sins is the glory of the King, to make Rachamim prevail over the Din. This is why it is written, “He who offers a sacrifice of thanks honors Me.” “Honors Me” is written with two Nuns [in Hebrew] for two honors, above and below, in this world and in the next world.

340) Why does he say, “I acknowledged my sin unto You, and my iniquity I did not hide,” and then he says, “I will confess my transgressions to the Lord”? He should have said, “Before You”!

341) However, all of David’s words are said in the spirit of holiness. He was speaking to the kingdom of heaven, since she is the messenger from below upwards, the door to the high Sefirot, and man should enter her first. Then from above downwards, since the abundance is from the high Sefirot, she accepts him and imparts below.

He who needs the King alerts her first, which is why he said, “I acknowledged my sin unto You,” to the kingdom of heaven. “And my iniquity I did not hide” from the Righteous One of the world, Yesod de ZA. “I said, ‘I will confess my transgressions to the Lord,’” which is the holy King, ZA, that all the peace is His.

The peace that one should bring before Him is in confession. He should confess his sins because thus the whole ones approach, by confessing, as it is written, “With the sacrifice of his peace-offerings for thanks.” “And You forgave the guilt of my sin. Selah” is above in upper AVI, which are the place where Atik, the Keter, dwells. This is why this verse captures everything, Malchut, Yesod, Tifferet, and upper AVI, in whom there is the Keter.

342) One who makes a request of the King must unite the holy Name in his will from below upwards, from Malchut to Keter, and from above downwards, from Keter to Malchut—uniting everything in one unification in Ein Sof [infinity], and in this unification he will include his plea. Who is so wise as to make his pleas like King David’s, who was keeping the King’s door? He was a Merkava [chariot/assembly] to Malchut, which is called “the King’s door.” So it is, and this is why the Torah teaches us the ways of the holy King, so we will know how to follow Him, as it is written, “After the Lord your God shall you walk.”

Rachel Weeps for Her Children

343) “Thus says the Lord, ‘A voice is heard in Ramah, lamentation, and bitter weeping, Rachel is weeping for her children she refuses to be comforted for her children because He is gone.’” “Thus says the Lord.” When the prophet begins to speak, his words will be known by the name that he mentions in the beginning, whether it is a name that indicates Din or Rachamim, ZA or Malchut. And here, “Thus says the Lord” is the Creator, ZA, who said, “A voice is heard in Ramah,” of the Malchut.

344) On the day when the Temple was ruined below and Israel went into exile with millstone round their necks and their hands tied behind them, the assembly of Israel, Divinity, was expelled from the King’s house, to follow them into exile. And when Divinity came down she said, “First, I will go and weep for my abode, the Temple, for my sons, Israel, and for my husband, ZA, who has drifted from her. When she came down she saw that her place was destroyed and all the blood of the followers that was shed in it, and the Holy Palace and the House were burnt in fire.

345) Then she raised her voice in weeping, and the upper and lower were moved, and the voice reached up to the place where the King, ZA, resides. But the King wished to return the world into chaos until several battalions and several camps of angels came down to comfort her, but she turned down their comforting. It is written about that, “A voice is heard in Ramah, lamentation, and bitter weeping, Rachel is weeping for her children, she refuses to be comforted for her children,” since she did not receive comforting from them. “Because He is gone” means because the holy King went up and is not inside her.

346) “Rachel is weeping for her children.” It should have said that Divinity is weeping for her children. Rachel is the assembly of Israel, Divinity, Jacob’s wife, the wife of ZA, as it is written, “And Jacob loved Rachel.” It is also written, “but Rachel was barren,” and also, “Who makes the barren woman dwell in her house as a joyful mother of children.” All these verses relate to Divinity.

347) Another interpretation: “He is gone” means “none,” that is, there are none who are greater than Me in this house. “Gone,” since the Creator departed above and was removed from everything. “He is gone” means He is not in a Zivug with her. “Gone” means that His name, Divinity, is not His great Name. Rather, she is in exile.

348) From which place did Divinity begin to be disclosed? From the Temple, where she was present. Afterwards, she roamed the whole of the land of Israel. Then, when she departed the land, she stood inside the desert and sat there three days, leading the masses, the camps, and the residents from the King’s house, from Jerusalem, and calling about her, “How lonely sits the city.”

349) They were not exiled from the land of Israel and the Temple was not ruined before all of Israel were guilty before the King, and before all the leaders of the world were found guilty first, as it is written, “O My people! Those who guide you lead you astray and confuse the direction of your paths.” And when the heads of the people went with evil, the whole people followed suit.

I Will Save You from Afar

351) “Fear not, O Jacob My servant … For I will save you from afar.” Should it not have said, “From nearby”? “From afar” relates to the place, but “From afar” is as that verse, “From afar the Lord appeared unto me.” It is also written, “She brings her bread from afar.” This is the depth of the stream, Hochma, who is called “far,” as it is written, “I said, ‘I will get wisdom,’ but it was far from me.” This is the place from which the river, Bina, stretches out.

352) Since it is already written, “Fear not, O Jacob My servant,” what is, “And Jacob shall return and be quiet and at ease, and none shall make him afraid”? The Creator, ZA, rises up to Hochma, as it is written, “Why do You stand afar off, O Lord,” who is Hochma? From that far place, “I will save you,” meaning impart from the abundance of Hochma. “And Jacob shall return and be quiet” means that ZA will return from Hochma and descend to his place to mate with the assembly of Israel, Malchut. “And be quiet” is Yesod, and “At ease” in instilling his abode in Malchut. “And none shall make him afraid” means Isaac, the left line and Dinim, as it is written, “And Isaac was terrified and dreaded.”

This is why it is written, “The fear of Isaac,” the left line. When that fear awakened, Yesod departed to another place and did not bestow upon Malchut, as it is written, “The sinners in Zion are afraid,” meaning they will fear the Dinim of the left line, which is called “fear,” and remove the Yesod so as to not bestow upon the Malchut. “In Zion,” since Zion is Yesod de Malchut, and Yesod de ZA departs her because of the Dinim of the left. This is why he says, “And none shall make him afraid.” And now the Creator has saved us from afar. He hid us in this place, in the cave, with peace and quiet and without fear of anything, since when the Creator performs a miracle, He does it in all of it.

I Will Give You Thanks Forever because You Have Done It

353) “And Barak said unto her, ‘If you will go with me, then I will go.” Barak Said, “Since the spirit of holiness is upon her, I will be saved by her merit and no harm will come to me.” And as Barak relied on a woman to be saved by her merit, for us, who have the Torah with us, and she is the name of the holy King, it is even more so.

356) “Peace, peace, to him that is far and to him that is near.” There is a double “peace” here, one for the far and one for the near. But it is all one, meaning to the far who became near, which is one who repented, for previously, he was far and now he is near. Also, far means when a person drifts away from the Torah, he is far from the Creator. And one who is near the Torah, the Creator brings him closer to Him.

357) “I will give You thanks forever because You have done it, and I will wait for Your name, for it is good.” What is, “because You have done it”? It is written, “For it is good, in the presence of Your followers.” But is it not good for others?

358) Certainly, “Because You have done it.” And what did You do? To the world. The meaning of the words is “I thank You for having done the world.” This is so for because the Creator made and established this world, man thanks the Creator daily.

“And I will wait for Your name, for it is good, in the presence of Your followers.” This is certainly so because in the presence of the righteous, the name of the Creator is good, and not in the presence of the wicked, who despise Him every day because they do not engage in Torah.

359) “I will give You thanks forever because You have done it.” “I will give You thanks” was said by King David in regards to Malchut, which He made. King David clung to her and inherited the Malchut [kingship]. “And I will wait for Your name, for it is good” is the Creator in the unification of this world, called “good,” Yesod. When is He called good? In the presence of Your followers. Who are Your followers?

360) There is upper HesedHesed de ZA—and lower Hesed, which dresses in Malchut through Netzah and Hod. And those in NH are called “The sure mercies of David.” And when these mercies of David, NH were filled by the abundance that extends from Atik, Keter, then Yesod is called “good,” and then there is “Good in the presence of Your followers,” NH. And as Yesod is in Him, in the Good, so it perfumes this last world, Malchut, and everything is in blessing. This is why David awaited that degree, Yesod, which is called “good,” and which shines to that world to which he clung, the Malchut.

362) “And now, O our God, hear unto the prayer of Your servant, and to his supplications, and cause Your face to shine upon Your sanctuary that is desolate, for the Lord’s sake.” If the name Lord [ADNI] was more important than all the names, it is good that he said, “For the Lord’s sake.” But the name ADNI is the place of the courthouse, Malchut, from which Dinim come out to the world. Whoever saw that a king should be told, “Do for your servant, or for something that is smaller than you”?

363) But certainly, this is how it should be said, since the name ADNI established a house for the King and the Temple below. And one grips to the other: the name ADNI, Divinity, grips to the Temple, her abode. They are connected to each other, and when the Temple below exists, this name, ADNI, exists above.

It is similar to one who says to a king, “Build this house and this palace so that the queen will not be sitting outside her palace.” Here, too, “Cause Your face to shine upon Your sanctuary that is desolate for the Lord’s sake.” This means that I ask for Your desolate sanctuary for the sake of the Lord, so the name ADNI, which is Malchut, will not be outside her abode, which is the Temple.

O God, You Are My God; I Shall Seek You Earnestly

364) “A Psalm of David, when he was in the Judah desert.” David sang when he fled from his father-in-law to the desert. Why did he say, “O God, You are my God; I shall seek You earnestly … in a dry and weary land”? “You are my God” means that I always cling to the name of God, Gevura, since He is in the desert. “I will seek You earnestly.” How could David seek the Creator in a far off land while he was expelled from the land where Divinity is present, which is Jerusalem?

365) However, even though David was expelled from there, he did not leave his own, meaning seeking the Creator. “I will seek You” is as though one says, “I would go and appear before You, but I cannot.” Thus, “I will seek You, but I am outside the place where Divinity is present and I cannot seek you. “My soul longs for You,” since my soul and my body yearn for You, to be seen before You. And I cannot because I am in a dry and weary land, without water, since outside the place where Divinity is present it is called “A dry and weary land, for there is no living water here.” Living water is Divinity, “A well of living water.” This is why it writes, “A dry and weary land,” without water.

The Morning Doe

367) “For the Leader upon the morning doe [“deer” or “the morning star”], a psalm of David.” The morning doe is the assembly of Israel, called “A lovely hind and a graceful doe.” But is the doe of the dawn, meaning Malchut, not through the whole day? A doe is from that place which is called “A lovely hind and a graceful doe.” She comes from a place called “dawn,” as it is written, “Is sure as the morning,” meaning Hesed. King David said that about the assembly of Israel, which means that what is written about the morning doe, Malchut, is when she clothes in Hesed.

368) When the night falls, the upper and lower doors shut, and all the outer ones awaken and roam throughout the world, turning people’s bodies and surrounding their places and beds. They see the shape of the holy King who watches over them, and they are afraid to do harm because the people strengthen themselves in their beds with the words of the holy Name and they are kept. And the souls of people rise each as it should. Happy are the righteous, whose souls rise while they sleep and do not detain in a place where they needn’t.

369) At half the night, a herald stands and declares and the doors are opened. At that time, a spirit of the north side awakens, meaning illumination of Hochma in the left line, and strikes the harp of David, meaning Malchut. It plays by itself and praises the King, ZA, and the Creator entertains Himself with the righteous in the garden.

370) Happy is he who awakens from his sleep at that time and engages in Torah. Also, anyone who rises at that time and exerts in Torah is called “a friend of the Creator and of the assembly of Israel.” Moreover, they are called “His brothers and friends,” as it is written, “For the sake of my brothers and friends I will say, ‘Peace be within you.’” They are considered friends of the upper angels and upper camps, as it is written, “The friends listen to your voice.”

371) When the day rises, a herald stands and declares, and the doors on the south side open. Then the stars and signs awaken and the doors of Rachamim [mercy] open, and the King sits and receives praises from the friends who rose at night. At that time, the assembly of Israel takes these words of praise and rises to the King, ZA, and all the friends who rose at night grip to the wings of Malchut. Their words of praise come and reside in the King’s bosom, and then the King commands to write down all those words.

372) In the book, all the sons of His palace who rise at night are written down, and a thread of grace extends over them during the day, and from that thread of grace, the man is crowned with the crown of the King, which is GAR. Then upper and lower fear him, he enters all the King’s gates and there is no one to protest against him. Even when the litigants are poised to sentence the world, they do not sentence him because he was registered in the King’s list, and it is known that he is from the King’s palace. For this reason, they do not pass judgment on him. Happy are the righteous who engage in Torah, especially when the Creator longs for words of Torah, at midnight.

373) The assembly of Israel does not stand before the King, ZA, unless in the Torah. As long as Israel that are in the land engage in Torah, the assembly of Israel is with them. When they are idle from words of Torah, the assembly of Israel cannot be with them for even an hour. For this reason, when the assembly of Israel awakens to the King in the Torah of the lower ones, her strength grows and the holy King is delighted to greet her.

374) And as long as the assembly of Israel comes before the King and the Torah is not with her, her strength withers. Woe unto those who weaken the force of above. And for this reason, happy are those who engage in Torah. It is even more so at the time when they need to partake with the assembly of Israel at midnight. Then the Creator calls upon him and says, “You are My servant, Israel, in whom I will be glorified.”

Watchman, What of the Night

375) “The burden of Dumah. One calls unto me from Seir, ‘Watchman, what of the night? Watchman, what of the night?’” “The burden of Dumah.” As long as Israel are in exile, their own time and end, and the time and end of that exile are known. However, the exile of Edom is a burden of Duma—its end is unrevealed and unknown.

376) The Creator said, “One calls unto me from Seir.” “I heard a voice in the exile of Seir, from those who are pressured among them, from those who lay in the dust. They say, ‘Watchman, what of the night? Watchman, what of the night?’ They ask me about My queen, who is called, “night,” and say, ‘What have You done of My queen?’”

377) Then the Creator gathered His company, the high angels who are close to Him, and said, “See My beloved sons, who are pressured in exile, leaving their own affliction and asking about the queen. They tell Me, ‘Watchman! You, who is called ‘Watchman,’ where is your keeping? Where is the keeping of Your home? What of the night? What have You done with the night,’ meaning with Malchut, who is called, ‘night.’ ‘Is this how You have been keeping her? What of the night?’” Before Malchut bonds with ZA, she is called “night.” When she bonds with ZA, she is called “night” [with a Hey at the end, in Hebrew], as it is written, “It was a night of watching,” and it is written, “This same night.”

378) Then the Creator replied unto Israel: “My keeping is present, for I am destined to receive her and to be with her, as it is written, ‘The watchman said.’” This means that the watchman of the house, the Creator, comes in the morning, as well as at night. This is so because first, the Creator departed high above and raised the morning—Yesod, which is always with Him. And now comes the morning, which is ready to bond with the night, Malchut, and the night, too, is ready for unification with Yesod, but they are delayed because of you.

“If you wish it, why do you delay? Return, return and repent. Then, ‘return, come unto Me,’ and we will all be in one place. We will all return to our places, as it is written, ‘Then the Lord your God will turn your captivity.’ It did not say, ‘turn,’ but ‘will turn,’ since it says ‘turn’ twice here [in the Hebrew]: for the assembly of Israel to return to the Creator and for the Creator to return to the assembly of Israel. It is written about that, ‘Then the Lord your God will turn your captivity … and will return and gather you from all the peoples.’”

When the Morning Stars Sang Together

379) “When the morning stars sang together, and all the sons of God shouted for joy.” When the Creator comes to entertain with the righteous in the Garden of Eden, all things, meaning degrees in the lower world, Malchut, and all the upper ones and lower ones awaken toward Him. And all the trees, meaning degrees, in the Garden of Eden begin to praise before Him, as it is written, “Then shall all the trees of the wood sing for joy before the Lord, for He has come.” And even the birds in the land all utter praise before Him.

At that time, a flame comes out and strikes the wings of the rooster, who calls and praises the holy King. He calls upon people to exert in Torah, in praising their Master, and in His work. Happy are those who rise from their bed to engage in Torah.

380) When the morning comes, the doors on the south, meaning Hesed, open and the gates of healing come out to the world. And Eastern wind, ZA, awakens and Rachamim are present. And all those stars and signs, meaning degrees, which are appointed under the governance of that morning, which is Yesod that shines Hassadim, they all begin to praise and to sing for the High King. It is written about that, “When the morning stars sang together, and all the sons of God shouted for joy.”

But what do the sons of God, who are Din, want here, summoning a shout on this morning, which is the time of Hesed? After all, all the Dinim are removed when the Hesed awakens in the world. However, “And all the sons of God shouted for joy” means that the authority of the harsh Dinim has been broken, their strength has been shattered, since “Shout” means that they broke, as it is written, “The earth is broken, broken down.”

381) And the harsh Dinim have so dwindled because this morning awakened in the world, meaning Yesod, and Abraham, who is Hesed, awakened and came to plant a Tamarisk in Beer Sheba. The Tamarisk is ZA and Beer Sheba is Malchut. Through Abraham, meaning Hesed, ZA and Malchut united. This, I heard in Beer Sheba, which is Malchut. And it is written, “And called there on the name of the Lord, the Everlasting God,” which is the unification of ZA and Malchut, since HaVaYaH is ZA and “Everlasting God” is Malchut.

The Morning Was Light

382) “As the morning was light, the men were sent away.” Morning is the time when the Dinim pass away and Hesed wishes to awaken. All who come from the side of Hesed visit their place, meaning Hesed, to produce blessings to the world. This is the meaning of “The morning was light,” when Rachamim settle in the world and the Hesed stands in its place. Then, it is a morning of light. It is written, “And God saw the light, that it was good.” The light is Hesed, and “Good” is Yesod, which is called “good” and called “morning.” Thus, the Hesed was awakened by the morning, Yesod, and this is, “The morning was light.”

383) Everything is in specific degrees. Night is Malchut, and “The morning was light” is the upper degree, Yesod, which is always in Malchut when she shines, and it is in Malchut when the sun shines. The sun is the upper degree that perfumes everything and shines for everything, meaning Tifferet, as it is written, “For the Lord God is a sun and a shield.” This “Morning was light,” meaning Yesod, shines from the sun, Tifferet, and this Yesod shines for the night, which is Malchut. This is why everything is interdependent. When this “Morning was light” was awakened, all the people in the world, all the degrees of Malchut, which is called “world,” unite in unity in joy, and they are present in the world. And now, the day has shone and it is a time of good will, to walk along the way.

As Long as Moses Exists

385) “And the Lord said to Moses, ‘Behold, you are about to lie down with your fathers.’” As long as Moses was alive in the world, he protested against Israel so they would not be in sin before the Creator. And because Moses was among them, there will not be a generation such as that until the arrival of the generation of the Messiah King, when they see the glory of the Creator as they did. This is so because they had attained what other generations did not attain.

386) A maidservant saw on the sea what the eye of Prophet Ezekiel did not see. If the maidservants attained so much, it is even more so with the women of Israel, and even more so with their sons, even more so with their men, more so with the Sanhedrin, more so with the leaders, and especially so with Moses, the high and faithful prophet, who is above all of them. And now, if the merchants in the desert where speaking such wisdom, it is all the more so with the sages of the generation. And it is even more so with those who are before Rabbi Shimon, who study from him every day, and doubly so with Rabbi Shimon himself, who is superior to all of them.

387) After Moses died, it is written, “And this people will rise up, and go astray.” Woe unto the world when Rabbi Shimon departs it, when the fountains of wisdom are blocked in the world and a man seeks a word of wisdom, but none shall be found to speak. And the whole world will be erring in the Torah and there will be no one to evoke in the wisdom.

It is written about that time, “And if the whole congregation of Israel shall err,” meaning if they err in the Torah and do not know her ways and what they are because “and the matter is hidden from the eyes of the assembly,” meaning that there is none who knows how to reveal the depth of the Torah and her ways, woe unto those generations that will be in the world at that time.

388) At the time of the Messiah, the Creator will reveal profound secrets in the Torah, “For the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” It is written, “And they shall teach no more every man his neighbor, and every man his brother, saying, ‘Know the Lord’; for they shall all know Me, from the least of them unto the greatest of them.”

When a Ruler Sins

389) “When a ruler sins.” What is the difference that in every place it is written, “If,” as in, “If the anointed priest should sin,” and as in, “And if the whole congregation of Israel shall err.” But here it writes, “When a ruler sins,” and not, “If a ruler sins”?

390) Those priests are not so much in sin, since the priest always guards himself, since his Master’s burden is upon him every day, as well as the load of the whole of Israel, and the load of every single one. Hence, it would be a wonder if he sinned. This is why it writes, “If.” Also, “And if the whole congregation of Israel shall err.” It would be a wonder if they all sinned the same sin, since if some sin, others do not sin. This is why it writes, “And if.” But here, “When a ruler sins,” he will certainly sin because his heart is proud within him, since the nation follows him and is appointed under him. This is why it says, “When a ruler sins,” meaning breaks one of the negative Mitzvot [commandments to avoid certain actions], and committed one of them. This is why it does not say, “If” about him, since there is no doubt about his sin.

391) “And the rulers brought the onyx stones, and the stones to be set, for the ephod, and for the breastplate.” Why the change, that the rulers offered these things and not another person? But it is written, “Whoever is of a willing heart, let him bring it as the Lord’s contribution,” and it is written, “The onyx stones, and the stones to be set, for the ephod, and for the breastplate,” thus it is a Mitzva [precept/commandment] for every person!

392) However, the Creator said, “Although this donation depends on everyone, let the rulers bring these stones because these stones are on the heart of the priest.” The Creator said, “Let the rulers, whose heart is proud within them, come and bring these stones that are on the heart of the priest, and they will be atoned for the pride of their hearts.” It is written, “And they shall be upon Aaron’s heart, when he goes in before the Lord.” This is why the rulers brought the onyx stones, to atone for them.

393) And this is why it is written, “When a ruler sins and unintentionally does any one of all the things which the Lord his God has commanded not to be done,” which is like breaking one of the negative Mitzvot. It is also written, “Or make his sin known to him,” since because his heart is proud within him, he does not notice his sins. Only afterwards does it become known to him and he repents.

A Flame Under the Wings of the Rooster

394) Torah that is studied at night is purer than Torah that is studied during the day, since the purity of the written Torah is in the oral Torah, in Malchut, which is called “night.” The oral Torah, Malchut, governs at night and awakens more than at daytime, and when Malchut governs, she is the purity in the Torah.

395) When a Northern wind awakens and half the night is through, a flame emerges and strikes under the wings of the rooster, who knocks with his wings and calls. When that flame reaches him and awakens before him, he looks at it and is startled and calls. He looks and observes for his Master’s glory, to do His will, and he calls upon people to rise and serve the Creator.

396) This is why he is called “a grouse,” from the word, “looking.” And he is called “a rooster” because he awakens in the flame of Gevura, and in the side of Gevura, he comes to awaken in the world. Then, those with faith stand and give might and strength to the assembly of Israel, Malchut, and this is called “the song of the Torah.” And for having risen at midnight, King David was rewarded with the kingship—he and his sons forever and for generations to come.

397) When the rooster calls and people sleep in their beds and do not awaken, the rooster calls, strikes his wings and says, “Woe unto so and so; he is cursed by his Master, he is abandoned by his Master,” since his spirit has not awakened and he did not observe the King’s honor.

398) At the rise of day, a herald declares about him and says, “But no one says, ‘Where is God my Maker, who gives songs in the night,’” to help him with those praises so that all will be in one assistance. The Malchut sings to ZA at night, to help man so he, too, will awaken with these praises. And when one praises and engages in Torah, she raises MAN, he helps the Malchut, and they are both in one assistance.

What is “My Maker”? When a person rises at midnight, he engages in the song of the Torah, since the song of the Torah is read only at night, when he engages in the Torah. When the day rises, the Creator and the assembly of Israel correct him with a single thread of grace that was saved from all, to illuminate him among the upper ones and lower ones.

399) “Where is God my Maker.” It should have said, “Makes for me”; why “My Maker”? When he rises at midnight to engage in Torah, when the day rises, Abraham awakens with his thread of grace and the Creator and the assembly of Israel correct him. They make him a new creation every day, as it is written, “God, my Maker.”

400) Elokah [God] has the letters AlephLamed, VavHey. EL [AlephLamed] is Abraham, in regards to whom it is written, “The great God.” Vav is the Creator, ZA; Hey is the assembly of Israel, Malchut, and this is Elokah. It implies to Hesed, to ZA, and to Malchut, and they make the man and correct him every day. This is why it is written, “My Maker,” as in, “Let Israel rejoice in his Maker,” which relates to the Creator.

Or Make His Sin Known to Him

401) “Or make his sin known to him.” The Creator commanded the assembly of Israel to make the sin that he sinned known to man. She notifies him with her Dinim, as it is written, “The heavens shall reveal his iniquity and the earth shall rise up against him.” “Make … known to him” is as one who is commanded after he is notified. “Make” is in imperative form [in grammar], when He commands Malchut to notify him.

402) When a man sins before the Creator and does not notice his sin so as to repent before the Creator, and casts it behind his shoulder, his soul actually rises and testifies before the Creator. Then the King commands the assembly of Israel and says, “Or make his sin known to him, that which he has sinned,” give him Dinim and alert him of his sin, as it is written, “Make known to Jerusalem her abominations,” where “Make known” is in imperative form.

403) When the Din reaches him, his spirit awakens to repent before his Master and he yields to make an offering. This is because one whose heart is proud within him sins and forgets his sin and does not consider it. Hence, the Creator stands before him and commands to alert him of his sin, so he will not forget it.

404) Indeed, this is how it is. We also found about David that when he did that deed with Bat Sheba, he did not notice it. The Creator told him, you forgot it; I will remind you. Promptly, it writes, “You are the man, thus says the Lord,” meaning you are the man who did not remember the sin; you are the man who forgot it. And He alerted him with a Din.

405) Here, too, the Creator said, “Make his sin known to him, that which he sinned.” And this is good, since it does not say, “Or it was known to him,” as in “Or if it is known that the ox is prone to gore.” And one who rises at night to engage in Torah, the Torah alerts him of his sin, not in a way of Din, but like a mother who speaks to her son with soft words, and he does not forget and repents before his Master.

406) And if you say that David, who would rise at midnight, why was it awakened upon him to remind him of his sin through Din? David is different because he sinned in what he was tied to, in Malchut, and it requires Din. He was sentenced in what he sinned, since he sinned against the holy Malchut, to which he was tied, and to which he was a Merkava [chariot/assembly], and to the holy Jerusalem, which corresponds to Malchut. This is why he was expelled from Jerusalem and the kingship was removed from him until he was corrected and repented.

407) What does it mean that the Creator punished David through his son, as it is written, “Behold, I will raise up evil against you out of your own house”? It is because if another person would rise against him, he would have no mercy on him. He told him, “But Avshalom wished to kill his father with a few bad counsels against him, even more than another person.”

408) David sinned with Bat Sheba, Malchut, without reason. The Creator said, “Let the son of a daughter of a strange god come and take vengeance.” And he is Avshalom, who was the son of a handsome woman who was captured in war. One who takes a woman in war and covets her, in the end a stubborn and rebellious son comes out of her, since the filth has not been removed from her.

The Lord Has Sworn by His Right Hand

409) “The Lord has sworn by His right hand, and by the arm of His strength.” As long as a man sins before the Creator, there is a degree that is known above against that sin, to judge man and to observe him. If he repents entirely before his Master, the sin is removed and the Din [judgment] does not govern him and does not reach him. If he does not repent, the sin is written in that degree. If he continues to sin, another degree is poised against him and agrees with the Din in the first degree, and then he needs a bigger repentance. And if he continues to sin, he adds degree over degree until he completes five degrees.

410) Since the right was established opposite the man and he agreed to it, to the Din, the left is ready to agree with the right and be included in it. When the left agrees with the right, it is no longer dependent on repentance, and then all agree on the Din over that man and the Din is on him.

411) When the Din is completed and hangs on the man, the fingers are completed and erected five against five, right in left, to show that they all agreed about his Din, and his hands straighten, meaning the fingers are crossed in one another to show something without the man’s intention, which he did not intend. This is why it is written, “Your right hand, O Lord, is majestic in power; Your right hand, O Lord, shatters the enemy,” meaning that the left is included in the right and the Din is completed, and then everything persists. Hence, when the Creator wishes to sustain everything, it is written, “The Lord has sworn by His right hand and by His strong arm, ‘I will never again give your grain as food for your enemies.’”

How is the oath of the Creator done? Because certainly, the Torah spoke as in the language of people. But what is the inner meaning of the matter? It is that all of the Creator’s revelations to the lower ones, which are defined by reading and by speech, are through actions that are from Him. Hence, the oath, too, is a disclosure of such an act, which is defined by its necessary inevitability, like an oath that can no longer be changed.

In that regard, the text clarifies two matters: 1) There is a limit to the sins and to the Dinim [judgments]. Once the sinner has reached that limit, he can sin no more, and thus, there are no more Dinim. 2) With respect to the whole world, this boundary is regarded as an oath, since it is as though the wicked ones have died, for they can no longer sin and there are no more Dinim in the land. It is written about that, “The Lord has sworn by His right hand and by His strong arm, ‘I will never again give your grain as food for your enemies.’” This will be prior to the end of correction.

The root of all sins is in the prevailing of the left over the right. Each one has his root above, and a sinner intensifies the left and separates it from the right, creating a dispute between the right and left, like the dispute that was between them before the middle line mingled them. The sinner does all that in the root of his soul above, and the Dinim that extend from this dispute are his punishments. If he continues to sin and does not repent, the harsh Midat ha Din [quality of judgment] from Malchut de Tzimtzum Aleph [first restriction] that was not mitigated in Bina appears on him. And at that time, all the lights depart from his root above and he dies.

However, this Midat ha Din that appears over him is not completed in a single time. Through the increase of sins, it gradually grips to each of the five degrees HGT NH. When it reaches the top of the Sefirot, Hesed, its form is fully completed and there are no more Dinim. And the saying that the harsh Midat ha Din of Malchut de Tzimtzum Aleph repels the lights wherever it touches applies only to the left line, from which the Hochma extends. But in the right line, from which the Hassadim extend, Midat ha Din does not blemish anything because there was no Tzimtzum on the light of Hassadim.

After the harsh Midat ha Din grips all five degrees HGT NH, all the lights of HGT NH—of the left line only—depart completely, and the right line not only remains unharmed, but it even strengthens, since it won in the dispute. Thus, the left line has been cancelled and must now be included in the right line. But the sinner, who has already been attached to the left due to his sins, cannot receive anything from the right line and this is why he dies.

But the world cannot exist on Malchut de Tzimtzum Aleph of Midat ha Din, since her Kelim are unfit to receive the light of life. This is why the world was first created in Midat ha Din, He saw that the world could not persist and associated Midat ha Rachamim [quality of mercy] with it, which raised Malchut to BinaMidat ha Rachamim—where it was mitigated. And then, the Kelim of the people in the world, who extend from Malchut, are fit to receive the light of life and all the Mochin, and they can persist.

Hence, Malchut was made of both these points. The point of Midat ha Din in her is concealed and unknown, and the point that is mitigated by the Rachamim of Bina is revealed so that those who extend from her will be able to receive lights and Mochin. And because of those two points, she is called “the tree of knowledge of good and evil.” If people are worthy, Midat ha Din is in concealment and they can receive abundance from her. If they are not worthy, Midat ha Din in her appears on them, all who extend from her blemish their Kelim, they are unable to receive light, and she is bad for them.

With a sinful person, as long as the point of Midat ha Din has not appeared on him, repentance is beneficial because his Kelim are still able to receive light. But once the point of Midat ha Din appears on him, repentance no longer helps him because his Kelim can no longer receive any light.

You should also know that there is nothing that does not have ten Sefirot in it, meaning five, which are the discernments, KHB TM, since Tifferet alone contains six Sefirot, thus they are ten. In ZAT, they are called HGT NH, where HGT are KHB and NH are TM. And when the point of Midat ha Din appears over a sinful person, he blemishes all ten Sefirot from the root of his soul—first in Hod, then in Netzah, until he blemishes Hesed. At that time the disclosure of the point of Midat ha Din is completed and repentance no longer helps.

With his sin, a person blemished the degree above, in the root of his soul, and a division occurred between the two lines—right and left. This induced the disclosure of Midat ha Din, since the blemished degree brings upon him Dinim and observes him, to see if he repents, since as long as he did not blemish his ten Sefirot through Hesed he did not corrupt his Kelim and can repent. And he can sin further, meaning extend from the left line below.

If he continues to sin, then another degree stands before him, when he blemishes a higher degree in the root of his soul. And if he continues to sin, he adds degree by degree until he completes five degrees, which are the whole of the ten Sefirot of the root of his soul. At that time, the left line above is emptied from all the light and he can no longer sin, since he has nothing more to suck from the left, and the dispute between the left and the right ceases. This is so because after Midat ha Din appears in the Sefira of Hesed in the root of his soul, the left line can no longer receive any more light, and the right line is was corrected and strengthened, since it won the dispute.

The right is established opposite the man who won the dispute and was corrected, and agreed to the Dinim that appeared in the left line. And in a sinful person, the left is willing to agree with the right and be included in it for because he has been emptied of his lights and his dispute with the right has been cancelled, he is willing to be entirely merged with the right and enjoy the lights of the right. And since the left agrees with the right, it no longer depends on repentance because the left agrees to be included in the right only after Malchut of Midat ha Din appears in all the degrees through Hesed. At that time, repentance no longer helps because his Kelim were corrupted and he is no longer able to receive light even if he repents.

When the Din is completed, when Midat ha Din appears in all the degrees and there is nothing more for him to blemish, then he is completed, meaning the dispute between the right and left is reconciled and there are no more Dinim because he can no longer sin and the left surrenders and is entirely included in the right. Then the fingers stand five opposite five, right in left, meaning that all five discernments of the left came inside the five of the right. Then his hands straighten, to show a thing without man’s intention. Thus, after the Din upon him is completed and concluded, the sinful person crosses the fingers of his hands in one another without intending it. This shows that five fingers, which are the ten Sefirot of the left of the root of his soul above were crossed and included in the right. And the sinner, who can receive nothing from the right, is sentenced to death. And even though he did his deeds below without any intention, they indicate to his sentence above.

Thus far it was in regards to a sinful individual. However, with regards to the whole of Israel, there are righteous who cling to the right, and there are wicked who enhance the left line with their sins. The whole of Israel is sentenced after the majority. If the majority are the wicked ones, the left line intensifies and wishes to revoke the right line. Then the nations, which extend from the left line, gain power to tyrannize Israel—who are from the right line—and to afflict them. So were all the exiles, including the exile in Egypt.

However, after the wicked ones intensify their sins until they reveal the Midat ha Din on all five degrees through Hesed, the left line is emptied and has no strength to stand on its own. And then it is included in the right line. And when the left line is cancelled, the punishments are cancelled and the Egyptians’ power to afflict Israel is revoked, as it is written, “Your right hand, O Lord, is majestic in power; Your right hand, O Lord, shatters the enemy.” This means that the left has been included in the right and the Din has been completed.

This is so because once Midat ha Din has been exiled and the power of the left was revoked, and it was mingled with the right, the power of the wicked ones and the power of the Egyptians who cling to the left has been cancelled. Then the right intensifies because it won the dispute, and at that time it is said, “Your right hand, O Lord, is majestic in power,” since it defeated the left. Hence, “Your right hand, O Lord, shatters the enemy,” the Egyptians, who extend from the left.

As it was in the exile in Egypt, so it will be in the future. When He redeems us from all the nations in the world, then, too, it will be by the act of disclosing the Malchut of Midat ha Din in all the degrees, which revokes the power of the left so it can never prevail over the right. This act is regarded as an oath that no nation in the world will ever enslave Israel, who extend from the right.

Therefore, when the Creator wishes to keep everything in a way that no nation or tongue [language] will ever be able to enslave Israel, it is written, “The Lord has sworn by His right hand, and by the arm of His strength,” through the act of disclosing the Malchut of Midat ha Din in all the degrees in the worlds. This is the oath and the promise that the left line will never again be able to prevail over the right. Hence, “The Lord has sworn by His right hand,” by the intensification of the power of the right, which won the dispute. “And by the arm of His strength” means by the left that has already been included in the right, “I will never again give your grain as food for your enemies, nor will foreigners drink your wine for which you have labored.”

Three issues are revealed here in the matter of the disclosure of Malchut de Midat ha Din on all the degrees, which subdues the left line so it is included in the right in a way that it can never again prevail over the right. 1) Disclosure of Midat ha Din at the root of a sinful individual, whose hope is entirely gone and he cannot continue sinning, but he can no longer repent, as well. 2) Disclosure of Midat ha Din at the root of a single nation, as it was in Egypt, when it was said, “Your right hand, O Lord, is majestic in power.” The act of disclosing Midat ha Din on the Egyptians is like an oath that the Egyptians will never again be able to enslave Israel, as it is written, “For the Egyptians whom you have seen today, you will never see them again forever.” 3) The act of disclosing the Malchut de Midat ha Din in the whole world, which affects all seventy nations. At that time, the Creator give an inclusive oath that the left line will never again prevail over the right line throughout the world, as it is written, “The Lord has sworn by His right hand.”

Four Kinds

412) It is written, “The fruit of citrus trees, branches of palm-trees.” The fruit of a citrus tree is a citron. But does a citron come from a citrus tree? After all, there are several thorns surrounding it in the citron tree. However, it is written, “The Lord God fashioned into a woman the rib which He took from the man, and brought her to the man,” and also, “This is now bone of my bones, and flesh of my flesh.” And this is the fruit of a citrus tree, for man is called “a tree.”

The inner meaning of the words, “The Lord God fashioned into a woman the rib,” concerns ZA and Malchut, which were emanated as two Partzufim [plural of Partzuf]. Afterwards, the Emanator cut them off from one another and Malchut was a rib of ZA. ZA is called “the tree of life,” and Malchut is the fruit of that tree, the citron, which implies to Malchut. This is why the Torah calls it, “The fruit of a citrus tree,” as it is the fruit of a citrus tree—ZA.

413) “Branches of palm trees.” The palm tree amounts to seventy years, which imply to Yesod de ZA, in which the seventy upper years were completed, meaning HGT NHYM. Each of them consists of ten, hence they are seventy. This was tied, connected above in ZA and below in Malchut, which is why they are called Kapot [“branches,” but also Kafut, meaning tied], such as in Kfitu [Aramaic], which means tied. This is so because Yesod rises to ZA and to Malchut, and it is written, “For all that is in the heaven and in the earth.” Yesod is called “all,” and it is tied to the heaven, ZA, and to the earth, which is Malchut.

414) The fruit of a citrus tree is an altar, Malchut, which bears fruit and brings out fruits to all sides. It is called “The fruit of a citrus tree” because every seventy years—which are HGT NHYM de ZA, where each consists of ten, thus they are seventy—Malchut is given a share and she is blessed by all of them. Also, ZA is called “a citrus tree,” and one who sins and blemishes the altar—Malchut—sins and blemishes the whole of the seven Sefirot of ZA. This is because Malchut is tied opposite from that one who is bound and tied above, meaning Yesod de ZA. This is the reason why Malchut was tied to the seven Sefirot de ZA, and this is also why it is written, “The fruit of citrus trees, branches of palm-trees,” to show that they are bound in each other.

415) It is written, “This is the consecrated portion of Aaron and the consecrated portion of his sons.” “This” is the altar, Malchut, which was anointed by Aaron, Hesed de ZA, as it is written, “And you shall anoint the altar of burnt-offering, and all its vessels.” “And the consecrated portion of his sons” are the rest of the Sefirot de ZA, which hang down from Hesed. This is so because the altar, which is Malchut, is anointed by all of them, and it grows, is blessed, and is purified.

416) On the holiday of Sukkot [Feast of Tabernacles], the altar is circled once each day, and in the end, seven times. What does that teach us? A king who invites guests and is busy with them had an only daughter. She told him, “My lord the king, you are not watching over me because of the guests.” He told her, “My daughter, I shall raise up to you one gift each day, which is worth as much as all of them.”

417) Thus, each day of the feast, Israel would offer seventy bulls, corresponding to the seventy nations of the world. The altar, meaning Malchut, said to the holy King, ZA, “There are portions and shares for all the nations. And what do you give to me?” He told her, “Each day, the seven high seas—which are the seven Sefirot de ZA because each is mingled with all the others—will surround you and give you seventy portions each day.” This is because each consists of ten, corresponding to the seventy bulls offered during the feast, which correspond to the seventy nations. It turns out that each day, Israel offer corresponding to all the nations of the world.

418) It is seven parts each day even though they only circle once, since each day, Malchut is blessed by all of them, since the seven Sefirot are mingled in one another and the particular Sefira of each day comprises all seven. Thus, they are seventy, corresponding to the seventy nations. At the end of the seven days, on the seventh day of the feast, Malchut is blessed from the place where the anointing oil is found, from Bina, where there is the abundance of Hochma, called “oil.” This is the reason for the seven circles, corresponding to all those seven days, which are the seven Sefirot of ZA, to continue and to keep the blessings for her from the wellspring of the stream that always flows and never stops, which is Bina.

It turns out that her blessing each day of the seven days of Sukkot, through the seven days, is a blessing from the wellspring of the stream, from Yesod de ZA, which does not always flow but stops, meaning it does not shine in wholeness but during prayer, Sabbaths, and on holidays. And also, on the seventh day of Sukkot, when the altar is circled seven times, she is blessed seven times together, and then all the blessings are kept in her from the high place where the wellspring flows and never stops, which is Bina.

419) On each of the days of the holiday, it is said about her and declared, “While the barren gives birth to seven, and she who has many children languishes.” “While the barren gives birth to seven” is the assembly of Israel, which is blessed each day by the seven Sefirot of ZA and in the end rises to the high number in Bina. “And she who has many children languishes” are the idol worshipping nations of the world, who are of a great number of thirteen bulls on the first day, and then dwindle each day down to seven bulls. Thus, the altar atones for the iniquities of Israel, the altar purifies them and imparts upon them blessings from above downwards.

420) “And boughs of thick trees” is the holy King, Tifferet, which grips to both sides—Hesed and Gevura. This is so because Tifferet is the middle line, which contains the two lines within it. This is the reason why the myrtle is three branches. “And boughs of thick trees” means a branch that will become the bough of a thick tree, which will grip to the right and to the left.

“And willows of the brook” are two pillars, Netzah and Hod, from which the abundance flows to the branches of palm trees, which is Yesod, which is gripped above in ZA and below in Malchut. The citron, Malchut, emerges from the thorns of the trees, from the Dinim, which are called the thorns of ZA, which is called “a tree,” since she is built from the Dinim of ZA. And so it is with the branches of palm trees, which are Yesod that grips to them as well, meaning to the thorns of the tree, the Dinim de ZA, since the Yesod leans to the left of ZA, where there are Dinim. And certainly, everything that comes out to the world comes out of four kinds.

421) “Then I will go to the altar of God.” The altar of God is the altar of above, Malchut. It indicates Din, the well of Isaac, meaning Malchut, which is called “a well,” and is made of Gevura, which is Elokim [God], called Isaac. And sometimes she is called “the altar of HaVaYaH,” meaning Rachamim, as it is written, “He arose from before the altar of the Lord [HaVaYaH].” Hence, the worlds inherit from Malchut Din and Rachamim, since she is nourished from the side of Din and from the side of Rachamim.

If a Soul Is Unfaithful

422) “If a soul is unfaithful.” Indeed, a soul [Nefesh], and not Neshama or Ruach, who do not sin but depart prior to the sin. It is written, “Yet the soul of my lord shall be bound in the bundle of life with the Lord your God.” It is also written, “And the souls of your enemies, them shall he sling out, as from the hollow of a sling.” Thus, reward and punishment reach the soul primarily.

423) Happy are the righteous, for they have a high share in the Creator, in the holy share, in the King’s sanctities, since they sanctify themselves in the sanctities of their Master. And anyone who sanctifies, the Creator sanctifies him, as it is written, “Sanctify yourselves therefore, and be holy.” A person who sanctifies himself from below is sanctified from above. And when one sanctifies with the sanctity of his Master, his is clothed with a holy soul, which is the inheritance of the Creator and the assembly of Israel, for the soul is an offspring of ZON. And then he inherits everything. These are the ones who are called, “children of the Creator,” as it is written, “You are the children of the Lord your God.”

424) It is written, “Let the earth bring forth a living soul” [Hebrew: Nefesh]. King David inherited from that part, was tied in the upper knot, and inherited the kingship [Hebrew: Malchut]. For this reason, “Yet the soul of my lord shall be bound in the bundle of life.” Happy is he who inherits this high inheritance.

425) Woe unto those wicked ones whose souls are not rewarded in this world, and all the more so in the next world. It is written about them, “And the souls of your enemies, them shall he sling out, as from the hollow of a sling.” They walk and wander in the world and find no place to rest and to tie to, and they are defiled in the impure side. And a herald calls out and says, “If a soul is unfaithful” to the Lord. “He has defiled the sanctuary of the Lord,” meaning his soul. It cannot be said that it is the actual sanctuary of the Lord, since he did not enter holiness and was not included in it; hence, how can he defile it? And they are the harm-doers of the world, the souls of the wicked, since they cling to the Sitra Achra and they are made impure.

426) A soul—when the assembly of Israel is crowned, meaning Malchut, she is crowned with the holy King, ZA. And Malchut is called “the bundle of life” because everything is tied to her. The soul ties to her from below and ZA from above. When Divinity travels, meaning Malchut, she travels with the patriarchs, HGT de ZA, as it is written, “And the angel of God, who went.” These are the three verses, “And … who went,” “And it came,” and “And … stretched,” which indicate the three lines, HGT de ZA, from which Divinity receives and with whom she travels. This is why Divinity is called “the bundle of life,” because the three lines, HGT, are bundled in her.

427) Everything, the three lines, HGT, and Divinity, became one crown so they would be crowned together. And the Holy Name, the name AB, appeared within them. At that time, ZA is called “As an apple-tree among the trees of the forest, so is my beloved among the sons.” This is because the three lines, HGT, are three colors—white, red, and green—that are seen in the apple. And then Israel saw by the sea, the brightness of the upper precious one traveling before them. “And brought you out with His presence, with His great power, out of Egypt” are the patriarchs, HGT, the three lines, “And … who went,” “And it came,” and “And … stretched.” For this reason, this name, Malchut, breaks mountains and shatters rocks, it has good and it has bad. Happy are Israel.

428) This commandment is that one who is unfaithful to the holiness should bring a principal and a fifth, as it is written, “And shall add to it a fifth part of it.” The principal is Vav de HaVaYaH, ZA. Its fifth is Malchut, since there are five Behinot [discernments] KHB TM in ZA and Malchut is its fifth. This is the capital of the jubilee—the capital is ZA, which receives from the jubilee, Bina.

This is the meaning of the horn [in Hebrew, Keren means both “capital” and “horn”] that was in the forehead of that bull that Adam ha Rishon sacrificed. This horn implies to ZA, and exists for him for the next world, Bina, since he receives from Bina and his fruits are in this world, which are Malchut that receives from ZA. This is the Hey, Hey. The first Hey of HaVaYaH is Bina, and the bottom Hey of HaVaYaH is Malchut. And the Vav, ZA, stands between them and receives from the first Hey, the capital that exists for him for the next world, and imparts to the bottom Hey, the fruits in this world.

429) A goat for an offering. Why a goat? Its name causes it, to learn from the evil side. A goat indicates harsh and fierce Dinim. Thus, why is it offered as a sacrifice? It should be sacrificed because if the spirit of impurity passes over one or he engages in it, his sacrifice is this goat, in the same manner in which he sinned.

Nefesh, Ruach, Neshama

430) There is one who is rewarded with Neshama and there is one who is rewarded with the awakening of Ruach. And there is one who was rewarded only with Nefesh and does not rise higher to be rewarded with Ruach and Neshama. Thus, he clings to the impure side. When he sleeps, those evil sides come and cling to him and alert him in a dream of things in the world. Some of them are false and some are true. Sometimes, he is mocked and shown false things and is pained in his dream. Hence, some of the idol worshipping nations of the world see true things in their dreams, due to the side to which they cling, which alerts them, and they are all things that will come in the near future.

431) There are three degrees in those evil kinds. The top degree are those who hang in the air. They hear what is sentenced above but they do not come to this world. The middle degree—between the top and bottom—hear things from the top ones, who hang in the air, and alert man in a dream. Some of them are false and some are true. The true things are what will happen in the near future.

The bottom degree are those that mock people and pain them in their dreams because they are all as insolent as dogs.

432) And that degree, of those who hang in the air—the higher ones—one who was rewarded only with Nefesh, and that Nefesh wishes to be corrected and receive Ruach, before he is rewarded with Ruach, at night before sleep, out comes what comes out of that Nefesh and spreads in the world. In other words, it is not the whole Nefesh that exits the man when he sleeps, but a part of it, since a Kista de Hayuta [Reshimo [recollection] of life] remains of it, which wishes and does not wish to rise up among the angels, until she meets the Klipot in the air, who notify of things that will come in the near future and that will come in the longer future. On that degree, of those who hang in the air, he connects further and further in his dream until he acquires a Ruach.

433) When he has acquired Ruach, that Ruach comes out and breaks mountains and rocks, which are the external forces, and rises, spreads, and enters among the high and holy angels. This is because the Ruach extends from the world of Yetzira, where the angels are. There, he knows what he knows and learns things from them and returns to his place. At that time, this is man’s connection to holiness until he is rewarded with Neshama and acquires it.

434) When he acquires a Neshama, she rises to the world of Beria, from which the Neshama extends, and the guards at the gates do not detain her. She spreads and rises further up among those righteous who are bundled in the bundle of life, Malchut de Atzilut, where she sees the pleasure of the King and enjoys the upper brightness.

435) When the holy doe [deer] awakens, meaning Malchut, in the Northern wind at midnight, she comes down and that righteous who has acquired a Neshama rises and gains strength in the Torah like a mighty lion, until the morning rises. Then he walks with that holy doe to be seen before the King and to receive from him a single thread of grace, the thread of Abraham, the light of Hesed.

436) And when that righteous comes with the doe, Malchut, he is crowned with her before the king and David says, “For the Leader upon the morning doe,” meaning the assembly of Israel, Malchut. The morning doe is the psalm of the assembly of Israel, who says in exile, “My God, my God, why have You forsaken me?”

437) Happy are those with Neshama, men of Torah, men of the work of the holy King. Woe unto those wicked ones who were not rewarded with clinging to their master and were not rewarded with the Torah. Anyone who was not rewarded with the Torah is rewarded with neither Ruach nor Neshama. He adheres to the side of the evil kinds and has no share in the holy King; he has no share in holiness. Woe unto him when he leaves this world because it is known that he is among the evil kinds, with insolence as harsh as a dog’s, messengers of the fire of hell who will not pity him.

438) What is the difference between Israel and the idol worshipping nations? Even if a man from Israel is rewarded only with Nefesh, a high degree stands above him, since if he wishes to acquire Ruach and if he wishes to acquire Neshama, he acquires it and is rewarded with it. But idol worshipping nations never acquire more than their impure Nefesh, unless they are circumcised, and then they acquire Nefesh from holiness.

439) If Israel who stands at the bottom degree—Nefesh—do not wish to be rewarded with more, he is punished severely. Woe unto that wicked one who forgets the commandments of the Torah, who does not engage in Torah, and who forgets his master. It is written about him, “Let sinners cease out of the earth.”

440) There are people who cling to the side of impurity because they were not rewarded with more than Nefesh. And when the spirit of impurity passes over them, it stays on them and they cling to it. Then, that sin which a man from that spirit of impurity sins, its offering is a goat, a beast that comes from that side, to atone for his sin.

441) It is written, “His corpse shall not hang all night on the tree … and you will not defile your land.” This is so because the land is holiness, and the spirit of impurity will not find a place to be in the land of holiness. Hence, since the spirit of impurity is in the goat and comes from her side, why is she offered to a holy side?

442) It is written, “For the Lord your God is a devouring fire.” There is fire that eats fire. The fire of the Creator eats the fire of the Sitra Achra. There are angels who sing before the Creator and when they conclude the singing they are cancelled with a spark of devouring fire that burns them.

Below, the Creator has prepared the fire of the altar, the fire of Malchut, from her Dinim. This fire eats and consumes the whole of the impure side and that side is cancelled in that flame of fire, and nothing remains of it in the world. A man who offers his sacrifice stands over it and with that scent which rises up from the offering, the side of the spirit of impurity that is on him is removed from him and he is pardoned. For this reason, everything is cancelled and consumed, and there is no one who can stand before the fire of the altar.

The Skies Shall Pour Down Righteousness

444) “Drip down, O heavens, from above.” “Drip down” is like “Let my teaching drop as the rain.” He says it concerning the rain, which is food for all. Hence, all the eyes in the world look to the Creator for nourishment because He gives nourishments to all and feeds all, as it is written, “The eyes of all wait for You.”

445) And should you say that it depends on a place called “heavens,” ZA, we learned that nourishment does not depend on merit. Also, we said that merit is Tzedakah, which is ZA, since the translation of Tzedakah is merit, and merit and heavens are one and the same. Thus, it does not depend on the heavens, ZA. But here it writes, “Drip down, O heavens.” It writes, “From above,” from heaven above. This means that it comes from the holy Atik, who is AA, from which the nourishment extends, and not from the place called “heavens” and called “merit,” but rather precisely from above.

446) This is so because when the heavens, ZA, receive the food from above—from a high place that is on him, meaning AA, from Dikna, which is called “fortune”—then “The skies shall pour down righteousness.” The sky is the place where MAN for the righteous is grinded; it is Netzah and Hod. They grind MAN for the righteous, for that place called Tzadik [righteous], Yesod. This is so because they grind MAN that comes from above, from AA, and all that bounty gathers within them to give to the degree called Tzadik, Yesod, so that Tzedek, Malchut, will be blessed by that dripping of theirs. This is why they grind MAN for the righteous. The righteous are Tzadik and Tzedek, Joseph and Rachel, Yesod and Malchut. When they mate, they are called Tzadikim [plural of Tzadik, righteous].

447) Those Netzah and Hod grind MAN for the righteous, Tzadik and Tzedek, and this is why it writes “The skies,” Netzah and Hod, “Shall pour down Tzedek [righteousness].” Then the earth below shall open, “That they may bring forth salvation,” meaning the people of the world. “And righteousness shall spring up together,” meaning that all the Rachamim and all the goodness in the world will multiply, and nourishment for people will be abundant in the world. Then joy will be added to joy and all the worlds will be blessed.

My Heart Is for the Governors of Israel

448) “My heart is for the governors of Israel that offered themselves willingly among the people, bless the Lord.” All the willingness and all the heart that a man needs to extend blessings from above downwards to unite the Holy Name, he needs to extend in a prayer to the Creator, willingly and with the intention of the heart, from a deep stream, Bina. It is written about it, “Out of the depths have I called You, O Lord,” where it is the depth of all in the high valleys, which are the high beginning, where AVIHochma and Bina in Bina—mate. Here, too, “My heart is for the governors of Israel” refers to AVI, who are the governors that give Mochin to the holy Israel, ZA, who extends from between them.

449) “That offered themselves willingly among the people” are the patriarchs, HGT de ZA, who are called “princes,” as it is written, “The princes of the peoples are gathered together, the people of the God of Abraham,” meaning the patriarchs that extend from Abraham, Hesed de ZA. Then, “Bless the Lord,” extend blessings from Him downwards and there will be blessings in the whole world.

This is so because when there are blessings from above in this world below, everything is in gladness, all is in perfection, since no light is complete unless when it is extended down to this world. Happy are Israel for the Creator imparts upon them blessings and listens to their prayer. It is written about them, “When He has regarded the prayer of the destitute, and has not despised their prayer.”