Kabbalistic Zohar Book (31)

Kabbalistic Zohar Book (31)

Lech Lecha [Go Forth]

Listen to Me, You Stubborn-Minded

1) Why was Abraham rewarded more than all his contemporaries with the Creator telling him, “Go forth”? And He said, “Listen to Me, you stubborn-minded, who are far from righteousness.” Listen to Me, you stubborn-minded,” meaning how hard are the hearts of the wicked, who see the trails and ways of Torah, the internality and externality of the Torah—the trails are the internality and the ways are the externality—and do not look at them. Their hearts are hard since they do not return to their Maker in repentance. This is why they are called, “Stubborn-hearted who are far from righteousness,” meaning far from the Torah, and hence far from righteousness.

2) They are called “Stubborn-hearted because they are far from the Creator. It writes, “Who are far from righteousness” because they do not wish to draw near the Creator. And since they are far from righteousness, they are far from peace, as it is written, “‘There is no peace,’ said the Lord to the wicked,” since they are far from righteousness.

From the side of her Din [judgment], Malchut is called Tzedek [justice], without the letter Hey [at the end of Tzedek, which would make it Tzedakah, righteousness]. In the great Zivug of Tzadik and Tzedek, when the Nukva rises and clothes Ima, she is called Tzedakah [righteousness]. In other words, she becomes Rachamim. This is so because she received the letter Hey of Ima, since she clothes her. And through the MAN that the righteous raise to the Nukva while she is called Tzedek, they cause a high Zivug, and Tzedek turns into Tzedakah, that is, the Din becomes Rachamim [mercy].

This is the meaning of the words, “Listen to Me, you stubborn-minded.” Because they are stubborn-hearted and do not raise MAN by looking in the Torah and by penance, they are remote from Tzedakah, since they are in Dinim de [of] Tzedek, without the letter Hey—the Mochin de Ima.

And because they draw far from the Torah and do not raise MAN for the high Zivug, they are far from Tzedakah [righteousness] and are in Dinim de Tzedek. Thus, they have no love for the Creator and they are far from turning the Tzedek into Tzedakah, meaning the Din into Rachamim, for they are not raising MAN for Zivug. And because they are far from Tzedakah, they are far from peace. Also, because they do not raise MAN to turn the Tzedek into Tzedakah, they have no peace, since they do not cause the high Zivug called “peace.” Thus, peace does not shine upon them.

3) Abraham wanted to bring himself closer to the Creator, and he did, as it is written, “You have loved Tzedek [justice/rightness] and hated wickedness.” Because he loved Tzedek and hated wickedness, he grew closer to Tzedakah [righteousness]. In other words, because he loved Tzedek, he raised MAN for a high Zivug and the Tzedek became Tzedakah for him. This is why it is written, “Abraham who loves Me,” since it is written about him, “You have loved righteousness,” which is the love of the Creator, for Abraham loved Him more than all his contemporaries, who were stubborn-hearted and far from righteousness.

What the World Stands On

4) People should observe the work of the Creator. After all, all the people do not know and do not consider what the world stands on and what they themselves stand on. And those two things are clarified in the essay below.

When the Creator created the world, He made the heaven from fire and water, and they were mingled together and did not freeze. Afterwards, it froze and stood in the upper Ruach. This is so because in the order of elicitation of the Mochin, first the two lines—right and left—come out. These are the two points—Holam and Shuruk, which are called “water” and “fire.” They are disputed with each other, which means that each infiltrates the boundary of the other and wishes to subdue him under himself, like two moist things that mingle with one another. Finally, the level of Hassadim appears on the Masach de Tifferet, the third line, which decides between them so that each will illuminate according to its own way and they will no longer mingle with one another. This is considered that the two lines that were moist and mingled with one another have now been frozen by the middle line, which is Tifferet, and will no longer mingle with one another.

It was said that when the Creator, Bina, created the world, Nukva, He made heaven, ZA, from fire, which is the left line, and from water, which is the right line. They mingled together and did not freeze, for they were disputed among themselves and each interfered with the other’s boundary to subdue him under himself, as is the nature of liquids that mix with one another. After the middle line came out, the two lines froze and stood because of the middle line, Tifferet, Ruach. It became like solid objects, where one cannot penetrate the boundary of the other.

From there, from ZA, He planted the world, Nukva, to stand on plinths—the three lines of Nukva that stand in that Ruach, meaning the middle line in them. And when the Ruach departs, they all become loose and shake, and the world trembles. This is so because as the lines of ZA froze and stood in the upper Ruach, the lines of Nukva that extend from ZA stand only in that Ruach, since without the middle line, there is no sustenance to the illumination of the two lines whatsoever.

Everything stands on Torah, since when Israel engage in Torah, when they raise MAN to ZON and extend the middle line, which is the Torah, the world exists and those pillars and plinths—the three lines of ZA that are called “pillars” and the three lines of the Nukva, which are called “plinths’—are in complete sustenance. At that time, it is said about the Nukva, “How lovely are Your tabernacles,” since the tabernacle is the Nukva, and the world stands on the Ruach, the middle line.

Henceforth, he explains how people stand and persist only on the middle line.

5) When midnight awakens and the Creator enters the Garden of Eden to play with the righteous, all the trees in the Garden of Eden sing and 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.” The night is the Nukva with respect to her own dominion. She is essentially the illumination of the left line, from the illumination of Hochma that extends from the point of Shuruk in Ima. Also, Hochma shines only from the Chazeh down because the Man’ula [lock] governs from the Chazeh and above of each Partzuf, and the illumination of Hochma cannot appear there. This is the division of the night into two halves, since the point of midnight is the point of Chazeh.

The first midnight is from the Chazeh of Nukva and above. And because the Man’ula governs there, she is Dinim [judgments]. The second midnight is from the Chazeh of Nukva and below, where the Malchut that is mitigated in Bina governs, the Miftacha [key]. Hence, the illumination of Hochma that is in the Nukva appears there. This is the meaning of “She rises while it is still night.” In that respect, too, the Nukva is called “the Garden of Eden,” since from the Chazeh down her own essence is absent, meaning the Malchut of Midat ha Din [Malchut of the quality of judgment]. Hence, she is completely mitigated and becomes like Ima, who is called “Eden” when Bina returns to Hochma. This is why she is called “the Garden of Eden.”

When the middle of the night, the Nukva, awakens to receive the mitigation of Bina, to shine from the Chazeh down in her, which is the Garden of Eden, the Creator enters the Garden of Eden to play with the righteous. In other words, the righteous raise MAN and extend illumination of the middle line there, which is the Creator who shines in the Garden of Eden.

All the trees in the Garden of Eden sing and praise before Him, as it is written, “Then shall all the trees of the wood sing for joy.” “The trees of the wood” are infertile trees, which do not bear fruit. Before the coming of the Creator, the Sefirot of Nukva were regarded as the trees of the wood, which have no fruits to them. After the illumination of the Creator enters there through the righteous, “The trees of the wood sing for joy before the Lord, for He has come,” and bear fruit.

6) At that time, a herald comes out and declares aloud, “To you, holy heroes, to those of you who allowed spirit in their ears so they can hear, whose eyes are open to see, and whose hearts are open to know.” Through this herald, the righteous awaken to rise from their slumber to engage in Torah, and they extend the middle line.

Ears are Bina, and their light is called “hearing.” Eyes are Hochma, and their light is called “seeing.” At night, the eyes are shut since they cannot shine due to the Dinim. At midnight, the illumination of the left from Ima arrives. While it is illumination of Hochma from the point of Shuruk in Ima, although the force of seeing is already there, it is still impossible to open the eyes because the light of Hassadim is still absent and Hochma does not shine without Hassadim.

At that time, the righteous arise to engage in Torah and raise MAN to ZON, and ZA rises for MAN to the two lines that extend there from the two points, Holam Shuruk in Bina. Then the level of Hassadim extends over the Masach de ZA, which decides between the two lines and they are included in one another, the Hochma in the left dresses in the Hassadim in the right and she can shine. This is when the eyes open.

“Those among you who put spirit in his eyes so as to hear,” since the righteous raise MAN in the engagement in Torah and instill the Ruach, the middle line, ZA, to the ears, which are the two lines in Bina, through which the Hochma in the left dresses in the Hassadim on the right. At that time, the eyes, Hochma, open to see, since they can shine once they have been clothed in Hassadim.

The middle line is called Daat, and then these three lines become HBD in Bina, from which they are extended to HBD de ZON, and from there to HBD of the souls of the righteous. All those Mochin come out through their engagement in Torah. And this Daat, which is the deciding line in the HB of the Rosh [head], overturns and shines from above downwards, to the Guf [body]. And the Daat in the Rosh spreads downwards and fills the heart and the whole body.

This is the herald that comes at midnight, at the start of the illumination of the left line from the point of Shuruk for the righteous to raise MAN for extension of the middle line. The herald comes out and calls aloud because it is in the blocking of the Dinim of the point of Shuruk. This is why it is discerned that he comes out with great force and calls upon the righteous to correct him.

Before us is the clarification of the order of extension of the three lines from Bina to ZA, from ZA to Nukva, and from Nukva to the souls of the righteous.

When the wind that is the root of all winds raises the sweetness of the soul, and the voice that is the root of all voices comes from there, the forces spread to the four directions of the world. ZA, which rises and decides between the two lines in Bina, is called the Ruach of all the Ruchot [plural of Ruach] because it is the root middle line from whom the middle lines extend to all the degrees.

Neshama is Bina because the light of Bina is called Neshama, and once the Ruach, ZA, rises to the Awznayim [ears], which are Bina, and decided between the two lines in her, the Ruach became an audible sound. This means that prior to the decision of the Ruach, no lights were heard in Bina, which is called Awznayim, and the Ruach activated the hearing in them because they were completed through it and they shine outwards.

When ZA rose to Bina and raised the mitigation of the lights of Bina, called Neshama, to there, it means that he revealed the three lines HBD there. After the Ruach revealed the three lines and a voice was made, it comes out of there and becomes the root of all the voices because it comes out and spreads downward. Its powers spread and scatter to the four directions of the world, to ZA and Nukva below the Bina because south, north, and east, are ZA, and west is the Nukva.

7) One rises to the right side of ZA. This is south, which extends from the point of Holam of Bina. Another descends to the left side of ZA, which is north, extending from the point of Shuruk in Bina. One that enters between two is the middle line of ZA, east, which extends from the point of Hirik in Bina, meaning from ZA, to decide between the two lines in Bina.

Those three sides—south, north, and east—are HGT in ZA. And what he says concerning the illumination of the right—that one rises—means that its illumination rises from below upwards. And when he says, concerning the illumination of the left, that one descends, it means that its illumination descends from above downwards, since it concerns the order of their elicitation before the emergence of the middle line.

In the beginning, the right line comes out in VAK without a Rosh, MI. Afterwards, the left line, ELEH, returns to the MI and the name Elokim in blocking is completed. At that time the right shines from below upwards, as is the nature of illumination of VAK, and the left shines from above downwards like GAR. However, they are blocked due to absence of Hassadim.

However, after the elicitation of the middle line and their inclusion in one another, the order of their illumination is reversed: the one that rose descends and the one that descended rises. Thus, the right shines from above downwards and the left only from below upwards. And the reason why he does not count the HBD de ZA is that HBD de ZA are not real HBD but are only HGT that became HBD.

The two are crowned and illuminate, meaning they became three—HGT—through the middle line that decided between them. Hence, three enter into one because the middle line, Tifferet, receives and spreads into three other lines by itself—NHY. This is so because the lower one is rewarded with the full measure that it causes in the illumination of the upper one, since it is its cause. Hence, since ZA rose and decided in Bina and became the middle line there, ZA himself was rewarded with the three lines that emerged in Bina because of him, and he himself expanded into three lines—HGT.

Similarly, Tifferet de ZA, which is the middle line that decides between the two lines—HG de ZA—was himself rewarded with all three lines and the Tifferet expanded into the three lines—NHY. This was so because the two—HG de ZA—became two lines through Tifferet, hence all three entered the one, which is Tifferet, and he himself spread into three other lines, which are NHY. Thus, six Sefirot, HGT NHY, came out in ZA.

The one that decides, Tifferet de ZA, elicited colors. He emanated the Sefirot of the Nukva, which are called “colors”: six of them, HGT NHY, to one side, to the right, and six of them, HGT NHY, to the other side, to the left. It follows that the six, HGT NHY, entered twelve Sefirot. The six Sefirot of ZA spread in the Nukva and became twelve Sefirot, six to her right and six to her left, and all those twelve Sefirot are from her Chazeh and above.

Also, they are doubled because from her Chazeh and above, the Nukva comprises two Yesodot [plural of Yesod] that extend from two points, which are called Miftacha [key] and Man’ula [lock]. Hence, two levels of HGT NHY emerge in her—one from Miftacha, in illumination of Hochma, and another of HGT NHY, from Man’ula, without illumination of Hochma, but covered Hassadim. Therefore, the six of ZA became twelve in her, two levels of HGT NHY.

The twelve Sefirot from the Chazeh and above spread from the Chazeh of Nukva down and become twenty-two Sefirot. This is so because the six of ZA do not become twelve here, but consist of ten, since ten stand in one. This is so because the Nukva has no Zivug from her Chazeh down due to the absence of Yesod de Man’ula, the face of a man. It is therefore considered that only two times HGT NH are extended down, and not the Yesodot, since although the Yesod de Miftacha extends from the Chazeh down, he is unfit for a Zivug because he doesn’t have Yesod de Man’ula to be included in. Thus, he is not considered a Sefira and she has only ten Sefirot from the Chazeh down.

Thus, the six of ZA from the Chazeh down consist of only ten Sefirot, which are two times HGT NH, and not twelve Sefirot because ten stand in one. Because these ten Sefirot stand only in one Yesod de Miftacha, and he cannot be included in the Man’ula, he is unfit for a Zivug and is seemingly absent. This is why two Yesodot are missing here and there are only two times HGT NH here, which are ten Sefirot. However, all the illumination of Hochma appears only in those ten Sefirot from the Chazeh down. But the Zivug is carried out from the Chazeh and above, and the level of the Zivug extends in ten Sefirot from the Chazeh down, and from there the souls of the righteous receive.

8) Woe unto those who are asleep, that sleep is in the holes of their eyes, who do not rise from their slumber to engage in Torah, to extend the middle line. Thus, the illumination of the left blocks their sight and they sleep. They have no eyes, Mochin, but sleep is in the holes of their eyes. They do not know and do not look into how they will rise in Din [judgment], that they will be called upon to give an account when the body is defiled and the soul roams over the noon air, rising and falling, and the gates do not open to her. They roll like stones in the hollow of a sling. Who will ask for them when they do not rise in this refinement and the places of pleasure of the righteous are absent? They will be given into the hands of Angel Dumah; they will go down to Hell and they will not rise, and it is written about them, “As the cloud is consumed and vanishes, so he that goes down to the grave shall come up no more.”

9) At that time, at midnight, a flame awakens from the north and strikes the four directions of the world, for then the illumination of the left spreads out in the world, meaning Din, and descends and comes between the wings of the rooster, Gabriel. And that flame awakens in him and he calls. This is the herald that comes out and calls aloud, and there is none to be awakened by the sound of the calling except those true righteous who rise at that time and engage in Torah, extending the middle line. Then the Creator and all the righteous in the Garden of Eden listen to their voices, as it is written, “You who sits in the gardens, friends are listening for your voice; let me hear it.”

This explains how the existence of all the people is on the middle line, which is extended only by engagement in the Torah. Were it not for the middle line, they would have no existence whatsoever. Rather, they would be given into the hands of Dumah and would go down to Hell and be gone.

And the Lord Said unto Abram

10) The words, “And the Lord said unto Abram, ‘Go forth from your country,’” imply to the order of elicitation of the Neshama [soul] from ZA and Nukva until it comes into this world to clothe in a body. First he explains how ZA and Nukva receive the Mochin and emanate the soul. He says, “By the force of the King’s will,” Bina, “a tree was planted,” ZA, “great and mighty.” “Great” means Mochin of illumination of Hochma, and “mighty” means in Mochin de Hassadim. “Within the upper plantations,” the Sefirot of Bina, “a tree is planted,” ZA, “turning in twelve boundaries and its leg spreads to the four directions of the world.”

Because of Malchut’s ascent to Bina, a Parsa was spread under KH of all the degrees and Bina was diminished into VAK, which are MI de Elokim, which means lights of NR in Kelim of KH. And the three letters ELEH of Elokim, meaning Bina, ZA, and Nukva de Kelim, descended from her to ZA. During the Gadlut, when Bina lowers the Parsa to its place and brings her letters ELEH back to her, ZA rises along with them to the place of Bina and becomes like one of the Sefirot of Bina. As a result, it receives the lights of Bina there.

This is why it is written, “By the force of the King’s will,” for by the ascent of the King’s will, Malchut, to Bina, the letters ELEH fell into ZA and became equal to him. Hence, during the Gadlut, when she raises ELEH back to her, ZA, too, rises with them, since he is attached to them. It therefore follows that within the upper plantations, the Sefirot of Bina, there is a tree, ZA, which became one of the Sefirot of Bina and receives her lights just like her Sefirot.

Because of Malchut’s ascent and mitigation in Bina, the shape of the diagonal came out. When the four directions of the world, HB TM, are a square, like that [], and when Malchut rose from the west to Bina, who is north, the two directions—west and north—became absent from their places and connect, and the diagonal was made of them.

The four Sefirot HB TM became a triangle, like that [], and now you understand the twelve boundaries of the diagonal. The four directions are the four Sefirot HB TM, which are included in each other and each of them contains HB TM. But then there should be sixteen boundaries in them, since boundaries are like directions.

However, since Malchut and Bina were mingled as one, there are only three directions in each, which are twelve directions, twelve boundaries. This is so because the two directions, north and west, connected and became a diagonal, so the western direction does not have its own self, but only a diagonal. This is why they are called “the boundaries of the diagonal.”

When ZA turns in the twelve boundaries, in three places that extend from Malchut’s ascent to Bina, the three points, Holam, Shuruk, and Hirik—to receive illumination of Hochma—the four directions of the world in him consist of only twelve boundaries. Each of the four comes out only as a triangle, since only two directions are complete—east and south—but the two directions—north and west—merged and the diagonal was made of them. The west, Midat ha Din [quality of judgment] was swallowed in the north, Midat ha Rachamim [quality of mercy]. Had Malchut not been mitigated in Bina, the lower ZON would have been unfit for Mochin of illumination of Hochma.

It writes, “His leg spreads to the four directions of the world,” Malchut de ZA. This means that even though he is turning in twelve boundaries, and Malchut does not spread in any of the four directions of the world of ZA, but is included in the diagonal, all this is while ZA turns, receiving Hochma for the Nukva. But with respect to himself, it is not so because his leg spreads through the four directions of the world, meaning that Malchut spreads in him in each direction and he himself contains sixteen boundaries.

The reason for this is that each correction of the twelve boundaries of the diagonal was done only for the purpose of receiving Mochin de Hochma, and ZA receives for itself only Mochin de Hassadim. This is why he does not receive the same correction. And this explains the name Abram, which is the letters Av [father] Ram [high], where Av extends from the twelve boundaries and Ram extends from the sixteen boundaries.

11) He journeys 500 Parsas. All the desires of these Parsas, meaning the ways they bestow, depend on ZA. When he awakens, they all awaken with him. There is no one to change his will, and afterwards they all become in one desire with him. Parsas are Mochin of illumination of Hochma. They are called so because they come out due to the ascents and descents of the Parsa below the KH of Bina. When Parsa rises under the KH of Bina, the letters ELEH descend to ZA, and during Gadlut, she lowers the Parsa to her place and brings the letters ELEH back to her, along with ZA, who is attached to her.

It follows that if the Parsa did not rise to be under the KH of Bina, it would not be possible for ZA to rise to Bina. And since he rose to Bina, ZA became essentially Bina because the lower one that rises to the upper one becomes like him. And there, he receives the five Sefirot KHB TM de Bina, who became Hochma.

Each of those five Sefirot de Bina consists of 100, since the Sefirot of Bina are hundreds. This is the reason why they are called 500 Parsas. They are called Parsas after the source from which they came, since they come out in ZA due to the ascent and descent of the Parsa. And they are five hundred since they are from Bina.

When ZA journeys and rises to Bina, he receives there the five Sefirot KHB TM de Bina, which returned to Hochma, and they are called “five hundred Parsas.” All the desires of these Parsas, meaning their ways of bestowal, depend on ZA, although they are from Bina. When he awakens, they all awaken with him because the Sefirot de Bina cannot shine before ZA rises to them and decides between the two lines of Bina. It follows that when ZA awakens to decide between the lines of Bina, all five Sefirot de Bina shine along with him, and otherwise they do not.

Hence, none of those Parsas can change his will. In other words, since the way ZA bestows is considered VAK de Hochma, the Parsas, too, were unable to impart GAR de Hochma. Instead, they impart only VAK de Hochma. ZA receives all those Mochin de Hochma only so as to bestow upon the Nukva, and not for himself.

Afterwards, they all became in one desire with him. After he imparted those Mochin of VAK de Hochma to the Nukva, all those 500 Parsas—the five Sefirot that he received from Bina—were made in one desire with him, meaning they later became covered Hassadim in him, like him, since for himself, ZA receives only Hassadim that are covered from Hochma.

12) ZA rose from above, from Bina, after he received Mochin from Bina, and descended in his journeys into the sea, the Nukva, meaning gave them to the Nukva. The sea is filled by him; he is the source of all the lights that stem from the sea, all the primal waters divide under him, and the potion of the garden, Malchut, depends on ZA.

ZA gives the primal water—the Mochin that ZA receives from Bina that retuned to Hochma, which is called “the primal Bet”—to the Nukva, and they divide under him to KH, Bina, and TM in the Nukva, just as they first divided into MI, ELEH in Bina during the Katnut. Afterwards, he gives her the Gadlut, and this is the meaning of the potion of the garden, Malchut, being dependent upon ZA.

13) All the souls in the world stem from ZA and enter the garden, Nukva, to go down from there to this world and to clothe in a body. When the soul comes out from there to this world, she is blessed by seven blessings, so she can be a father to the body in the upper ascension. It is written, “And the Lord said unto Abram,” who is the high soul, called “Abram,” from the letters Av-Ram, since she is a father of the body in the ascent to the upper form, in Hassadim that extend from the ascent to AVI. This means that there are two kinds of illuminations in her—Av, Mochin de Hochma, and Ram, Mochin de Hassadim—which extend to ZA from the upper ascent to AVI, for she is an offshoot of ZA, which contains those two kinds of illuminations.

14) When the soul comes to descend into this world, the Creator swears her to keep the Mitzvot [commandments] of the Torah and to do His will. He gives her 100 keys of blessings for each day, to complement the upper degrees, which number Lech Lecha [Go forth], and Lech Lecha is 100 in Gematria.

They are all given to the soul so she will use them to correct the garden, Nukva, “To cultivate it and keep it.” “From your country” is the Garden of Eden. The Creator, ZA, gives the soul the Mochin de Bina, whose numbers are hundreds.

A day is a Sefira. He gives her 100 keys of blessings for each day, where each day, each Sefira that He gives her, consists of 100 keys, meaning the possibility to extend 100 blessings, since they are from Bina, for the soul to be able to receive them and be complemented in the upper degrees of Bina. This is so because as long as she does not extend 100 blessings each day, they do not have the same wholeness as when they are in Bina.

And the reason why the keys to the blessings are implied in the words, Lech Lecha, is that “From your country” is from the Garden of Eden. The Nukva, called “garden,” rises and dresses the Bina that returns to Hochma, who is called “Eden,” and at that time, the Nukva is in the form of Bina, whose numbers are hundreds, and these are the 100 keys. Also, since the soul comes and goes to this world from the Garden of Eden, “From your country,” she has the strength to extend 100 blessings each day, like the Sefirot in the Garden of Eden.

15) “And from your kindred, and from your father’s house to the land that I will show you.” “From your kindred” means from the Guf [body], which is ZA, the tree of life, which includes the twelve upper tribes, which are twelve zones. Thus, the Neshama [soul] is an offshoot of ZA and stems from him.

“And from your father’s house,” Divinity is called “house,” and “Your father” is the Creator, ZA, as it is written, “He who robs his father or his mother and says, ‘It is not a transgression.’” His father is the Creator and his mother is the assembly of Israel, Nukva.

“To the land that I will show you” is this world, where the soul was sent. When it writes, “And the Lord said unto Abram, Abram is the soul. Like ZA, she has two kinds of Mochin: 1) twelve zones, Av; 2) his leg spreads to the four sides of the world, Ram.

This is the reason why the soul is called Av Ram. “And the Lord said” means that the Creator swears her to keep the Mitzvot of the Torah and to do His will. “Go forth from your country” implies giving 100 keys of blessings, as there are in the Sefirot of the Garden of Eden, called “Your country.” “And from your kindred” implies to her emanation from ZA. “And from your father’s house” implies her creation from the Nukva. “To the land that I will show you” points to the coming of the soul in a body of this world.

And They Went Forth with Them from Ur of the Chaldees

16) “And Haran died in the presence of his father Terah.” In the presence” means when his father was alive. When Abram was thrown into the furnace, Haran was killed. This is why they went out of Ur of the Chaldees, and this is why it is written, “In the presence of his father Terah,” meaning that it caused his departure from there.

17) “And they went forth with them from Ur of the Chaldees.” It should have written, “With Terah.” However, Terah, Lot, Abraham, and Sarah went out because they wanted primarily to come out from among the wicked. After Terah saw that Abraham his son saved him from the furnace, he returned to doing Abraham’s will, and because of it, Terah and Lot went out with them.

18) When they came out, it is written about them, “To go into the land of Canaan,” since they wished to go there. From here we learn that anyone who comes to be purified is aided. This is why when it writes, “To go into the land of Canaan,” it promptly writes, “And the Lord said unto Abram, ‘Go forth,’” and before he awakened by himself first, “To go into the land of Canaan,” it does not say, “Go forth.” Thus, one who comes and awakens himself from below is aided from above. But without the awakening from below, there is no awakening from above.

19) Nothing above awakens if the thing upon which the thing from above is placed does not awaken below first. This is the meaning of the black light in the candle, the Nukva, who does not grip the white light in the candle, ZA, before she awakens first. When she awakens first, the white light immediately comes over her because the lower one must awaken first.

20) This is why it is written, “O God, do not keep silent,” so the white light will not cease from the world. God is the Nukva, a black light, and if you do not keep silent and do not rest from awakening from below, the white light, ZA, will always be gripping her from above.

Also, “You who remind the Lord, take no rest for yourselves,” to awaken below that upon which the awakening above will be. And also, when man awakens the awakening from below first, the awakening from above awakens upon him. For this reason, since it is written, “And they went forth with them from Ur of the Chaldees to go into the land of Canaan,” it means that they made an awakening from below. Promptly, “And the Lord said unto Abram” that He would be assisted from above. This is so because there must be a crude thing below where the light can grip, and that crude thing depends entirely upon the lower one.

Go Forth to Correct Yourself

21) “And the Lord said unto Abram, ‘Go forth.’” “To you” [part of the verse in Hebrew] means “to yourself,” to correct yourself, meaning correct your degree. “Go forth,” since you should not be here among those wicked ones.

22) The meaning of the words, “Go forth” is that the Creator gave Abraham the spirit of wisdom and he knew and purified the spirits of the corrections of the world. He would observe them and weigh them in a scale, and he knew and attained the powers appointed over the spirits of correction.

Since it is written, “And they went forth with them from Ur of the Chaldees … and they came unto Haran, and sat there,” it means that they had already departed their land and kindred. Thus, why did the Creator tell him, “Go forth from your country and from your kindred”? Indeed, when we know the inner meaning of these words it will not be difficult for us at all. You should know what is the power of Nimrod over Abraham to throw him into the furnace, which is Ur [Aramaic: light, flame] of the Chaldees, and how he was saved from the furnace.

The thing is that all the Dinim and Klipot extend from the left line, the illumination of Shuruk, Hochma without Hassadim, a burning fire. At the time, their leader was Nimrod, who began to gain strength in the land, as it is written that he was “A mighty hunter before the Lord.” Therefore, when Abraham extended these upper Mochin to him—which extend in three lines, one at a time, and came and received the illumination of the left line, which is the illumination of the point of Shuruk—he immediately fell under Nimrod’s rule. He, in turn, threw him into the furnace, which extends from the power of the illumination of Shuruk.

This is when the Creator helped him extend the illumination of the middle line over the Masach de Hirik, which decides and makes peace between the two lines—right and left. Then the Hochma on the left dresses and integrates with the Hassadim on the right, the Mochin shine in utter completeness, and the Dinim [judgments] are cancelled. Thus, Abraham was saved from the furnace, went out of Ur of the Chaldees, and was rewarded with the revelation of the Creator, as it is written, “And the Lord said unto Abram, ‘Go forth.’”

The Masach de Hirik on which the middle line comes out extends from Midat ha Din [quality of judgment] in Malchut, which was not mitigated by the Rachamim of Bina, which is called Man’ula. This is so because the right and left are in dispute, since they are two writings that deny one another. Since the left line extends from the illumination of the Shuruk, which extends from Bina that returned to Rosh AA, he has great strength and he wishes to revoke the illumination of the right, which extends from the point of Holam, from Bina when she was outside the Rosh of AA. And since the right line is the root of the left line, he wishes to revoke the strength of the left line and subdue it, as the root relates to its branch.

Therefore, the left line does not surrender to be included in the right line except by two issues that act in it: 1) The Masach de Hirik, which comes to diminish the left line from GAR to VAK de Hochma; 2) The middle line, the level of Hassadim, which comes out over this Masach. It comes to activate the Zivug de Hakaa with the upper light that was made on this Masach de Hirik, which elicits the level of Hassadim.

At that time, on one hand the level of the left line descended to VAK de Hochma so now its level is not higher than the right line. On the other hand, the Hassadim from the two sides of the left line increased—from the right line, called “Abraham,” and from the middle line, called “Jacob.” As a result, the left line, called “Isaac,” surrendered and was integrated in the Hassadim of the right and the middle. However, as long as the left line was not diminished from its GAR, no power can incorporate it in the right line.

For this reason, the middle line cannot subdue and unite the two lines before the Masach de Hirik can diminish the left line into VAK de Hochma. And when the two lines shine in the degree, Malchut de Nukva will necessarily be as the middle point of the correction, the Miftacha. This means that Malchut was completely mitigated in Bina and received Bina’s form, according to the rule that the mother lends her clothes to her daughter. Without it, the Malchut is unfit to receive any Ohr Yashar [Direct Light], which extends from above downwards.

Hence, when wishing to extend the Man’ula [lock] in her, which is the essence of Malchut that was not mitigated in Bina so she will diminish the left line to VAK de Hochma, four actions are required.

  1. To extend Tzimtzum Aleph [the first restriction], which was made on the Malchut so she would not receive light.

  2. To reveal the Dinim in Masach de Tzimtzum Aleph, which has now been completed with Malchut of Midat ha Din without the mitigation of Bina, who is called Man’ula.

  3. To elevate this Man’ula from Malchut’s place to Bina’s place, to diminish the left line from there into VAK de Hochma.

  4. A Zivug that comes out on that Masach, by which the Mochin are completed entirely.

The Creator gave Abraham the spirit of Hochma [wisdom]. He received the spirit of Hochma in the two lines—right and left—because the illumination of the left that extends from the point of Shuruk will eventually disclose the spirit of Hochma. He knew and clarified the sides of correction of the world, the right side and the left side, which shine in Malchut in the place from the Chazeh down. This is called “the correction of the world” because this is where the Hochma appears, without which people are not made whole. But from the Chazeh and above of Malchut, it is not a place of correction because the lights of Hochma cannot shine to people there. Abraham observed the two lines and weighed them on a scale, meaning extended illumination of Hochma, whose extension is called “a scale,” and he knew the forces appointed over the sides of the correction, meaning he extended the illuminations on the right side and on the left side and he knew them.

23) When he came to the middle point of the correction, the point of Malchut of the Miftacha, he weighed with a scale but did not succeed. In other words, he raised MAN to extend the spirit of Hochma into there, but it was not extended for him. He observed so as to know the force appointed over it but his intention was not sufficient to attain it. Thus, after he extended the two lines, right and left, before he extended the middle line, the wicked Nimrod gripped him and threw him into the furnace, which is Ur of the Chaldees. This is why the Creator helped him extend the middle line, to save him from the furnace and to bring him out of Ur of the Chaldees.

He needed four actions to reveal the middle line. The first action was when Tzimtzum Aleph was revealed to him at the point of Malchut. He weighed with a scale and it did not succeed for him because after the power of Tzimtzum Aleph was over the Malchut, she could not receive any Ohr Yashar within her. And when he saw that she was not receiving light, he looked to see and to examine the power of the Miftacha that was controlling her, by which she became fit for reception of the lights. However, he could not obtain that force there anymore because the power of Tzimtzum Aleph was extended over her, which is the part of the point that is not mitigated in Bina. Yet, he still did not find the force of the Din there yet, since the force of the Din is not revealed in Tzimtzum Aleph itself, but only through the Masach that is erected there after the Tzimtzum, and this Masach is called Man’ula. This is what happened in the second action.

24) He weighed several times and saw that the whole world was planted and established from there. In other words, because he weighed many times and did not succeed in drawing light into there, by that, the force of the Din in her was disclosed, from the Masach that was made in Malchut after Tzimtzum Aleph. At that time he saw and recognized that the whole world was established from that Masach, meaning that Malchut, which is called “world,” was established in it.

He observed and clarified and weighed to know the issue, and he saw that the upper force over her is immeasurable, and that it is profound and abstruse. In other words, at the point of Malchut, he saw the upper force, called Man’ula, since it was now revealed to him that this force was governing her, and it is regarded as immeasurable and so profound and abstruse that it cannot be opened. This is so because there cannot be attainment and perception unless through clothing of the light. But wherever the force of Man’ula governs, it is impossible to extend the upper light to there, hence there is no attainment and perception there.

However, this is still not enough for a Masach de Hirik for the middle line, since this Masach controls only Malchut and not the upper nine. For this reason, it is still not strong enough to diminish the left line—which is from the upper nine—into VAK, which is all that is requested of this Masach. This is why he makes the precision that she is not like the Sefirot of correction, the upper nine, since the upper nine are still in the form of Miftacha and the point of Malchut is in the form of Man’ula. To affect the upper nine, too, of which the left line is a part, a third action is required.

25) He observed and weighed and knew that the middle point of correction, the Miftacha, rose to Bina and in consequence the whole world, from end to end, was planted from her. In consequence, she governs all the Sefirot of ZA and all the Sefirot of Nukva, called “the ends of the world,” since she is above them. He also knew that the force that is now over the point of Man’ula rose to Bina, too, and that for this reason, all the other forces—appointed over all the ends of the world—extend and emerge from her. In other words, since she rose to Bina, her ruling extended from there in all the Sefirot of ZA and all the Sefirot of Nukva, which are called “the ends of the world.” By that, the left line of Nukva was diminished, too, and became VAK de Hochma, which is not regarded as Ohr Yashar. Even so, the left line is from the upper nine, since by the ascent of the Man’ula above Bina, she governs and diminishes the upper nine of Ohr Yashar, the GAR.

Now all the Sefirot gripped to the point of Man’ula, and after the left line was diminished from GAR and declined into VAK, its merit is not higher than the right line, its ruling power expired, and Abraham was saved from the furnace and went out of Ur of the Chaldees. This is because now that he has fallen to VAK, he surrenders to the right line. However, he does not completely surrender to being included in the Hassadim on the right before the Zivug with the upper light is made on this Masach de Hirik and educes the level of Hassadim.

26) Also, he observed and weighed and clarified to clearly stand in that place. But he did not know and could not stand on her in order to cling to her. In other words, the Dinim were doubled on him because now they were only Dinim by the illumination of the left, for he could not cling to its light because it was a burning fire due to the absence of Hassadim. But now after the Man’ula rose to Bina and diminished the left line to VAK—before the Zivug for extension of Hassadim was made—not only were the previous Dinim from the illumination of the left governing him, but now the Dinim of the cancellation of the GAR were added to it, and he didn’t know. Thus, now the Dinim were doubled.

When he saw the power of the Dinim of that place of the cancellation of the GAR and could not stand on it and struggle with it because the Dinim of the illumination of the left remained under their control, as well, and they are a burning fire, promptly, “And they came unto Haran, and sat there.” In other words, the name Haran indicates Haron Af [anger/wrath] for the doubling of the Dinim over him. Also, the text tells us that besides not coming to the land of Canaan, a fruit-bearing land, implying to the place from the Chazeh down of Nukva, he also came to the place, Haran, to Haron Af, since the Dinim on him were doubled, and they sat there.

27) Why was Abraham detained in Haran and did not go straight from there to the land of Canaan, since the writing says “And sat there”? Abraham knew and clarified all those rulers, the leaders of the world in all directions of the world. They come by the force of the Man’ula, the middle point of the world as a whole, and he would weigh and scrutinize those who govern the spirits of the world, the leaders of the stars and fortunes that come through the Miftacha, which extends from Bina, like a mother who lends her clothes to her daughter. Also, the illumination of GAR de Bina is called “stars,” and the illumination of ZAT de Bina is called “fortunes,” hence the rulers that come from the Miftacha lead them.

How strong are these over those? He would weigh those rulers that extend from the Man’ula compared to the power of the rulers that come from the Miftacha to know which was stronger so one could revoke the other. He did not go out of Ur of the Chaldees until after the Man’ula rose to Bina, at which time the rulers of the Man’ula overcame the rulers of the Miftacha, who govern the ends of the world, and diminished them into VAK. Because of them, the left line, too, was diminished into VAK and its power expired. And then he went out of Ur of the Chaldees and came to Haran.

And now that he came to Haran he repeated his inquiry and weighed the two kinds of rulers once more—which of them was stronger—and was able to revoke the other. This was because he still did not gain anything by his exit from Ur of the Chaldees. Moreover, Dinim from the cancellation of GAR were added to him. For this reason, he tried perhaps he could restore the GAR of the illumination of the left. This is why he weighed them against each other once again and hoped to see that the rulers of the Miftacha would be stronger than the rulers of the Man’ula and would not be diminished from GAR because of them.

He weighed all the corrections of the world, the upper nine, and succeeded. He succeeded in making it sufficiently clear that the rulers of the Miftacha are stronger than the rulers of the Man’ula and their GAR is not revoked because of them. But when he arrived at that place, the point of Malchut, he saw the power of the deep ones, the force of the Dinim de Man’ula, which grew stronger over the Miftacha and revoked the GAR. And he could not resist it; he could not cling to it because of the Dinim of the illumination of the left that have not been removed yet, and this brought back the doubling of the Dinim on him. And since he still did not decide concerning the establishment of the Masach de Hirik, which is the Masach de Man’ula, but was still trying to weigh the forces of the two rulers over one another, he was detained in Haran, in Haron Af [anger/wrath], as it is written, “And sat there.”

28) Since the Creator saw his awakening and his desire, He immediately revealed Himself to him and told him, “Go forth,” to know yourself and to correct yourself. Meaning, he should stop weighing the upper forces but raise MAN and extend a high Zivug on the Masach that appeared to him, by which he will be rewarded with extending Daat for himself and correct himself.

Here, the fourth action took place, when the level of Hassadim on the Masach de Hirik was extended, meaning the elicitation of the middle line that decides over the two lines—right and left—which includes them together. By that, the Mochin were completed and revealed to him, and all the blessings mentioned in this text.

29) “Go forth from your country,” from that side of the correction to which you clung, the right side, without integration with the left. “And from your kindred,” from that Hochma with which you would observe and weigh your consequence, and the moment and time when you were born, and that star and that fortune. All of that is illumination of the left without mingling of the right, and this illumination comes by the power of the Miftacha, from which come the leaders of the stars and fortunes.

And the reason why the illumination of the left is called “Your kindred,” and why it is written that he weighed the moment and time when he was born, is that the Mochin for begetting of souls extend only from the illumination of the left. Hence the negotiations in it, when Abraham weighed these forces one opposite the other. It is like a researcher who seeks to know the moment he was born, to see and to examine the level at which he was born, whether from GAR or from VAK, etc.

30) “And from your father’s house” means go forth and look no further at the house of your father, who is Haran. In other words, do not search if you have a root from your father’s house to succeed in the world. Do not weigh the two kinds of rulers one compared to the other anymore, and hope to restore the domination of the Miftacha that has vanished, whose action is the Klipa of Haran. Hence, “Go forth” from this wisdom and from this looking.

31) Why was he told, “Go forth from your country and from your kindred”? After all, he had already departed from Ur of the Chaldees, which was his country and kindred. However, “From your country” means from the illumination of the right without the left, and “From your kindred” means the illumination of the left without the right.

“To the land that I will show you.” “I will show you” what you could not perceive because of the Dinim of the illumination of the left. You could not know the power of that land, Malchut, which is profound and abstruse because of the Dinim of the cancellation of the GAR, and henceforth, I promise you that those two Dinim will be lifted from you, and the Mochin will shine for you in the whole of the GAR and the mitigation of the Dvekut.

And I Will Make You a Great Nation

32) “And I will make you a great nation” is because of the verse, “Go forth.” Because he raised MAN and caused a high Zivug on the Masach de Hirik that educed the level of Hassadim, by that, the upper Mochin were completed. This is why the Creator rewarded him, too, with those great Mochin, the promise, “I will make you a great nation.”

“And I will bless you” because it is written, “From your country.” By retiring from the right line that is not mingled with the left, he was rewarded with illumination of the right that is mingled with the left, and its illumination is implied in the words, “And I will bless you.”

“And [I will] make your name great” because it is written, “And from your kindred.” Because he retired from the illumination of the left that is not mingled with the right, he was rewarded with the promise implied in the words, “And [I will] make your name great,” which is the illumination of the left that mingled with the Hassadim on the right.

“And you will be a blessing,” because it is written, “And from your father’s house.” Because he retired from the Klipa of Haran, which governs Haran—“Your father’s house”—he was rewarded with the promise, “And you will be a blessing,” which is the illumination of the middle line.

33) Rabbi Shimon disagrees and says, “And I will make you a great nation” is the illumination of the right side. “And I will bless you” is the illumination of the left side. “And [I will] make your name great” is the illumination of the middle line. “And you will be a blessing” is from the side of the land of Israel, Nukva.

There is a four-legged throne here—three lines, HGT, which are three legs, and the Nukva, the fourth leg. These are the four legs of the upper throne, Bina. From here on the blessings are for others who are fed from here, so they will be blessed for it, as it is written, “And I will bless those who bless you, and I will curse those who curse you.”

But From the Wicked Their Light Is Withheld

34) What does it mean when it says, “Go forth from your country and from your kindred”? Because everyone came out of Ur of the Chaldees to go to the land of Canaan, why was it not said that everyone would go?

35) Even though Terah was an idol worshipper, because he was awakened by a good awakening to go out with Abraham—and the Creator desires the repentance of the wicked—he began to come out. Why does it not say “Go forth” in plural form? Why was “Go forth” said only to Abraham?

36) When Terah went out of Ur of the Chaldees, it was not in order to repent. Rather, it was only to be saved that he went out, since all the people in his country wanted to kill him. After they saw that Abraham was saved from the furnace, they said to Terah, “You are the one who was misleading us with those statutes, and they wanted to kill him. And because of the fear of them, Terah went out. Hence, when he reached Haran, he did not leave there anymore, since it is written, “And Abram went … and Lot went with him,” but Terah is not mentioned in the writing.

37) Instead, it is written, “But from the wicked, their light is withheld, and the uplifted arm is broken.” “But from the wicked, their light is withheld” is Nimrod and his contemporaries, from whom Abraham—who was their light—went out. “And the uplifted arm is broken” is Nimrod.

38) Another meaning, “But from the wicked, their light is withheld” is Terah and his household. Their light is Abraham, since it does not say “The light,” but “Their light,” which was with them, meaning Abraham who was with them and departed them. “And the uplifted arm is broken” is Nimrod, who was luring all the people in the world after him. This is why it says, “Go forth,” to shine for you and for all those who will come out of you henceforth.

39) After Abraham went out they did not see light any longer. When it writes, “Bright in the skies,” it relates to Abraham, whom the Creator wished to attach to the upper light so he would illuminate there.

40) “But the wind passes, and cleanses them” relates to Terah and his town’s people, since afterwards, Terah and all of his town’s people repented. It is written, “And the souls that they had made in Haran.” Thus, his town’s people repented. Terah repented, as it is written, “And you shall come to your fathers in peace.” If Terah did not repent, the Creator would not tell Abraham that he would come to his fathers in peace.”

And I Will Make You a Great Nation

41) There are seven blessings. “And I will make you a great nation” is one, “And I will bless you” is two, “And [I will] make your name great” is three. “And you will be a blessing” is four,” “And I will bless those who bless you” is five, “And I will curse those who curse you” is six, “And all the families of the earth will be blessed in you” is seven. After he was blessed with those seven blessings, it is written, “And Abram went forth as the Lord had spoken to him,” meaning he went to come down to this world, as he was commanded. Abraham is the Neshama [soul], and after the Neshama is blessed in seven blessings, it comes down to this world to clothe in a Guf [body].

42) Promptly, “And Lot went with him.” This is the serpent for which the world was corrupted, and this is why the text calls the serpent by the name “Lot.” Lot means curse in Aramaic. He was cursed and brought curse to the world, and he accompanies the soul in this world.

The serpent stands at the door, to fool the body, as it is written, “Sin crouches at the door.” Hence, the soul will not do its assigned task before it spends thirteen years in this world, since the soul awakens to do the work it is told from twelve years on, as it is written, “Abram was seventy-five years old when he departed from Haran.” Seventy, in units, is seven. Seventy-five are twelve years. And then the soul departs from Haran, the Klipot, and awakens to go with the work of the Creator.

43) And after twelve years the soul will be seen in this world. It comes from five years, which are 500 Parsas of the tree of life, and then it is apparent that she is an offshoot of ZA, who is called, “the tree of life,” and spans over 500 Parsas. The seventy years are that very same tree, the seventh in the degrees of the Nukva, the seventh Sefira of the seven Sefirot HGT NHYM. At that time, it is apparent that the soul is an offshoot of ZA and Nukva.

44) Then, the soul comes out of the filth of the serpent and enters the holy work. It is written, “When he departed from Haran,” from that Haron Af [wrath] and from the power of Satan, who until now was deviating the body and governing it.

45) The foreskin rules over the tree for three years, which are called “the foreskin years.” In a man, the thirteen years are called “his foreskin years.” When the body completes those years and the soul awakens to do the holy work, it commands the body and evokes a good will in it: to subdue that serpent. At that time, the serpent cannot rule over him as it did before.

46) “And Abram took Sarai his wife, and Lot his nephew.” “Sarai his wife” is the body, which, to the soul, is as the female to the male. “Lot his nephew” is the serpent, which does not let go of the body even after thirteen years, since the Dvekut [adhesion] of the body does not depart from him, but the awakening of the soul always strikes him and warns him. It admonishes him and surrenders him against his will, and he cannot rule.

47) “And all their substance that they had gathered” are the good deeds that a person does in this world by the force of the awakening of the soul.

“And the souls that they had made in Haran” is that soul that was initially in Dvekut and connection of the foreskin and the body, and which the soul later corrected. The desiring soul is one that has close proximity to the desires of the body and the Klipot. From thirteen years onwards, when the soul awakens to correct the body, both of them—the soul with the body—correct that soul, which was mingled with the strength of the Dinim of the serpent and his ill will.

It is written, “And the souls that they had made in Haran.” “Made” is in plural tense [in Hebrew], since it relates to the soul and to the body, for both correct the soul—by the awakening of the soul, when it evokes the body—and the body—through its good deeds.

48) This is why the soul attacks that serpent, to break it by the power of enslavement of repentance, as it is written, “And Abram passed through the land unto the place of Shechem.” Shechem is the dwelling place of the Shechina [Divinity], since the power of the serpent had by now been completely broken by the soul.

And Abram Went, as the Lord Had Spoken to Him

49) It does not say, “And Abram went out, as the Lord had spoken to him” but “Went,” as in “Go forth.” This is so because the exit was already done before, as it is written, “And they went forth with them from Ur of the Chaldees to go into the land of Canaan.” This is why now it writes, “Went out.”

50) “And Abram went, as the Lord had spoken to him,” as He promised him in all the promises. “And Lot went with him,” meaning he connected to him, to learn from his deeds.” And yet, he did not learn so much. Happy are the righteous, who learn the ways of the Creator to walk in them and to fear that day of judgment when man gives account before the Creator.

51) On the day when man’s days to exit the world have come, the body breaks and the soul must depart from it. Then man is given permission to see what he could not see while the body was governing, and he attains the matters truthfully.

52) At that time, three messengers stand by him, calculating his days and his sins, and all that he has done in this world. And he confesses to everything and then signs the account, as it is written, “He seals up the hand of every man.”

53) They are all signed by his hand, each act and sin, to be judged in this world, for the first and for the last, for new and for old, none forgotten. It is written, “That all men whom He has made may know it.” This means that as all those deeds that he did in this world were in body and spirit together, and he gives account to them when he is in body and spirit together, before he passes away from this world.

54) As the wicked are stubborn in this world, even when they are about to depart from this world, they are still obstinate. For this reason, happy is a man who learns in this world the ways of the Creator so as to walk by them. And the wicked, though he observes those righteous, he is obstinate and does not wish to learn from them.

55) This is why he has a righteous to grip to. And although the wicked is obstinate, he does not leave him. Instead, he should hold him in his hand and not let go of him, for if he lets go of him, he will go and destroy the world.

56) Like Elisha, who rejected Gehazi, so was Abraham. As long as Lot was with him, he did not connect with the wicked. When he parted him, it is written, “And Lot dwelt in the cities of the Plain, and moved his tent as far as Sodom. Now the men of Sodom were wicked exceedingly and sinners against the Lord.” Thus, he bonded with the wicked.

57) It writes, “And Abram went as the Lord had spoken to him,” and not “And Abram went out,” since the exit was done before. This is good. However, at the end of the verse, it writes, “When he departed from Haran.” Was the verse relying on the exit, too, even though he had already gone out? It writes, “When he departed from Haran,” but the departure is primarily the exit from his kindred, and this was before, while the exit from Haran came with the words, “Go forth,” so it is possible to say here, “When he went out of Haran.”

And Abram Took Sarai

58) “And Abram took Sarai his wife.” This is extension in good things because man is forbidden to take his wife out to another land against her will. It is also written, “Take Aaron,” meaning take the Levites. This is why “And Abram took” is extension in things, and he alerted her how evil were the ways of the people of the generation. This is why it writes, “And Abram took Sarai his wife.”

59) “And Lot his nephew.” Why did Abraham see fit to attach Lot to himself? It was because he saw in the spirit of holiness that David was destined to come out of him.

“And the souls that they had made in Haran” are the converted men and women who corrected their souls. Abraham would convert the men, and Sarah would convert the women, and this is why the writing speaks about them as though they had made them.

60) But the proselytes were many people. How can it be said that they all walked with him? This is the reason why all the people who went with him were called “The people of the God of Abraham,” and he would pass through the land without fear, as it is written, “And Abram passed through the land.”

61) It does not say, “And the souls that they had made in Haran,” that because of their great number they did not fear going through the land. Rather, it writes, “And the souls.” The word Et [“of,” appears only in the Hebrew] comes to increase the merit of all the souls who were walking with him. Hence, Abraham walked through the land without fear, since anyone who makes another virtuous, that virtue stands up for him and does not move away from him. It is written, “And the souls that they had made in Haran,” meaning the merit of those souls was walking with Abraham.

62) What is the reason that the first time when the Creator was revealed to Abraham began with “Go forth”? After all, thus far the Creator did not speak with Abraham. What is the reason that it started with “Go forth”? This is implied in the calculation that “Go forth” is 100 in Gematria, since he would have a son when he was 100 years old.

63) Everything that the Creator does on earth is with wisdom. Because at that time, Abraham was still not properly attached to the Creator, He told him, “Go forth.” This implies to that place where he had to draw near to the Creator. This is the first degree of the arrival towards the Creator, and this is why it writes, “Go forth.”

64) Abraham could not grip to that degree before he came into the land of Israel, for there they receive this degree. Similarly, it is written, “And David inquired of the Lord.” But since Saul died and David was worthy of receiving the kingship, why did he not receive the kingship over Israel immediately, but first had to rule for seven years in Hebron?

65) This was so because he could not receive the kingship before he bonded with the patriarchs, who are in Hebron, and then he would receive the kingship in them. This is why he was detained there in Hebron for seven years, to receive the kingship properly, so his kingship would be corrected. It is the same with Abraham: he did not come to the Creator in complete persistence before he entered the land.

First Malchut, Nukva de ZA, is built in the two great lights. At that time, her level is completely equal to that of ZA, and both use the same crown, receiving their illumination from a single source, from Bina. ZA receives her right, Hassadim, and Nukva receives her left, illumination of Hochma, in the Shuruk. At that time, they are both considered the four legs of the upper throne, Bina. ZA, HGT, is regarded as the three legs of the throne. The Nukva, Malchut is regarded as the fourth leg of the throne, and for this reason the Nukva can never impart Mochin, for this is not her place. Hence, they are both called Mochin de Achoraim [posterior Mochin], Hebron, since she was connected with the patriarchs, HGT, on the same level.

Afterwards, she comes down from them and is built as the small light from the Chazeh of ZA down. At that time, she receives two kinds of Mochin through ZA: Achoraim [posterior] and Panim [anterior], and she is completed in the completed Mochin de Gadlut and bestows upon the world. At that time, she is regarded as “the land of Israel,” when illumination of Hochma is imparted only from her.

David is a Merkava [chariot/structure] to the Malchut, Nukva de ZA. Hence, he could not receive kingship over the whole of Israel and become a Merkava to the Malchut, who is called “the land of Israel,” before he reigned in Hebron and there became a Merkava to the Malchut, who is called Hebron, from which are the first Mochin of the Malchut that receives from Bina that returned to being Hochma.

And since David received the Mochin of Hebron, he could then receive the complete Mochin in the form of “the land of Israel” and he received the kingship over all of Israel. Had he not received the Mochin of Hebron, he would not be able to receive the Mochin of the land of Israel because he would lack Bina’s Mochin of illumination of the left, which are received only in Hebron.

Abraham was a Merkava for HGT de ZA, whose core is in Hesed de ZA. It is known that ZA is always in covered Hassadim, except while giving to the Nukva. At that time, it receives Mochin of illumination of Hochma for the Nukva and is included with them, too.

And because Abraham was still not properly attached to the Creator, he told him, “Go forth.” This is so because before he imparted the Mochin for the Nukva, he had only Hassadim that were covered from Hochma. And since he lacked the illumination of Hochma, he was not properly attached to the Creator because he did not cause the Zivug of the Creator and His Divinity. This is why He told him, “Go forth,” implying to go and bring Divinity closer to the Creator, which is the first degree to come and become a Merkava for the Creator, since he cannot adhere to the Creator before he causes the Zivug of the Creator and His Divinity.

Abraham could not grip to this degree before he entered the land of Israel. He cannot extend this degree of being rewarded with Mochin of illumination of Hochma by causing a Zivug of the Creator and His Divinity, unless when he is in the land of Israel. This is because there the Nukva is corrected in Mochin of PBP [Panim be Panim (face-to-face)] with the Creator and can impart upon the world. This is why he resembles the coming of Abraham to the land of Israel to David’s kingship in Hebron.

King David, who was the Merkava for the Nukva, could not receive the complete Malchut, which is the land of Israel, before he received illumination of Hochma from Bina—in the matter of the fourth leg of the throne, which is the kingship of Hebron. Similarly, Abraham—the Merkava for ZA—was unfit for complete Dvekut with ZA before he came to the land of Israel and caused the Zivug of the Creator and His Divinity, from which he, too, was included in the illumination of Hochma. David was unfit to cleave to the complete Malchut, which is the land of Israel—for lack of Mochin of illumination of Hochma, which are drawn to him only in Hebron. Similarly, Abraham was unfit to cleave to the Creator due to absence of Mochin of illumination of Hochma, which are drawn to him only in the land of Israel.

And Abram Passed Through the Land

66) “And Abram passed through the land.” It should have said, “Went.” However, passed through implies to the Holy Name in which the world was signed in the seventy-two carved letters, all of which are the letters AB RIU [AyinBet ReishYodVav, the letters of “And passed through” in Hebrew], “And passed through,” implying to the AB [seventy-two] names and RIU (216) letters. It is written, “And the Lord passed by before him, and called.” As there it is about the Holy Name, AB, “And passed through,” is speaking of the Holy Name, AB, as well.

67) It is written, “I will make all My goodness pass before you.” This relates to all His goodness in a high place, in Bina. Here, too, it writes, “And Abram passed through the land,” which implies to the holiness of the land, which comes from a high place with all its goodness, as it should be, meaning Malchut that properly clothes the Bina and receives her lights.

68) “And Abram passed through the land as far as the site of Shechem, to the oak of Moreh.” The place of Shechem is the left side, the place of the illumination of Shuruk, which is now called Shechem because it was diminished from GAR de GAR and is attained only from its shoulder down and not from its shoulder up.

“The oak of Moreh” is the east because “Oak” comes from the word “strength,” which implies to the Man’ula, where the east side, the middle line, received it to extend the level of Hassadim on his Masach. And after the Zivug was made on this Masach, the level of Hassadim continued, all three lines were included in one another, and Abraham extended them to the Nukva, who is called “earth.”

Abraham extended the abundance from a high place, Bina, as it is written, “I will make all My goodness pass before you,” to the Nukva, which is “And Abram passed through the land.” This extension is called “And passed through” because it passes in three lines.

“Unto the place of Shechem” means from his own degree, right line, where all the abundance of the Creator was included. He extended to the place of Shechem, left line, and then the two lines—right and left—were included in one another.

“To the oak of Moreh” means he extended the two lines to the middle line, who is the carrier to the Masach de Man’ula, and all three lines were included in the middle line.

“And the Canaanite was then in the land.” Before there Zivug on the Masach de Man’ula in the middle line was done, the Canaanite, the serpent’s curse was ruling over the land. This means that there was a dispute between the lines, and the illumination of the left was like a burning fire. By that, the Klipa of Canaan was given dominance over the land. But now, after the arrival of the Zivug on the Masach in the middle line, this cursed Klipa was removed from the earth and the two lines—right and left—illuminated in her. And since the middle line was the cause of all that, he, too, was rewarded with it, since the lower one is rewarded with all the light that it causes in the upper one. This is the meaning of “Three come out of one, one is rewarded with all three.”

Through the middle line, “The oak of Moreh,” the Creator appeared to him with all His goodness described in the words, “Go forth.” What appeared to him was what he did not know because of the Man’ula, which governed the land. After the appearance of the Man’ula and before the Zivug extended on her, the Dinim of Haran were doubled on him: not only did the Dinim of the left not depart him, the Dinim of the annulment of the GAR were renewed on him.

Now after the Zivug that was done on the Masach de Man’ula, what he did not know appeared to him. This is because now the lines were included in one another and the illumination of the left was completed by the right, the right by the left, and illuminated in all the possible wholeness because all the Dinim on the left were lifted from him and are no longer hidden from him.

69) “And he built there an altar to the Lord, who appeared to him.” Since he said, “To the Lord,” why does he also need to say, “Who appeared to him”? Indeed, here that same degree that rules over the land appeared to him and he entered it and existed in it, meaning the governance of the Man’ula over the land appeared to him. He received the level of the Zivug that came out on her and existed to receive the whole of the Mochin through her. Were it not for her governance, he would have remained in the dark and would not be able to exist.

70) “And he moved from there to the mountain,” meaning “From there he knew the mountain of the Lord,” and all the degrees planted in that place. He rose from the degree of Nukva in the place of NHY from Chazeh de ZA down, to the Nukva in the place of HGT, from Chazeh de ZA and above. This is so because HGT are called “mountains,” and the Nukva that is there is called “the mountain of the Lord.” He attained all the degrees there, which are planted in the place of HGT. “And pitched his tent,” the tent of the Lord, which implies to the Nukva. It does not write “His tent” with a Vav because he spread a Masach and received the kingdom of heaven in all the degrees that depend on her, and then he knew that the Creator rules over everything, and then he built an altar.

“And pitched his tent” is written with the letter Hey, which implies to the correction of the Masach, which Abraham had pitched in the place of the Chazeh, where he made the boundary of distinguishing the degrees from the Chazeh and above from the degrees from the Chazeh and below, to not extend from above downwards. By that, he received the illumination of the kingdom of heaven from the Chazeh and above, called “Leah,” in all the degrees in her. And she is implied in the letter Hey of “His tent.” A tent means a Masach and a Parsa that he spreads beneath it.

71) There were two altars, since here it appeared to him that the Creator was governing everything, which is considered from the Chazeh and above. He also knew upper Hochma, from the Chazeh down, which he did not attain before. This is why he built two altars—one altar for the Nukva from Chazeh de ZA down, called “Rachel,” the revealed world, whose illuminations are revealed in Hochma, and one altar for the covered degree, the Nukva from Chazeh de ZA and above, called “Leah,” the covered world, who shines in Hassadim that are covered from Hochma.

In the beginning, it wrote, “And he built there an altar to the Lord, who appeared to him.” Afterwards, it wrote, “And he built there an altar to the Lord.” It does not write, “Who appeared to him.” He built the first altar at the degree of Nukva from the Chazeh down, the revealed world. This is why it writes, “To the Lord, who appeared to him.” He built the second altar at the degree of Nukva from the Chazeh and above, the covered world. This is why it does not write about her, “Who appeared to him,” but only “To the Lord.”

This is so because after he disclosed and extended Hassadim that are revealed in Hochma at the degree of the Nukva from the Chazeh down, as it is written, “And he built there an altar to the Lord, who appeared to him,” he did not remain in those Mochin. Instead, he rose above the Chazeh and extended Hassadim that are covered from Hochma, as the degree of Nukva from Chazeh de ZA and above. This is so because Abraham is a Merkava [chariot/assembly] for ZA, and ZA does not receive Hochma for itself except when it gives to the Nukva. This is why Abraham, too, chose covered Hassadim.

72) And then Abraham was crowned from degree to degree until he rose to his degree. It is written about it, “And Abram journeyed, going on still toward the Negev,” south. He wished to be rewarded with the degree of Hesed de ZA, which is called “south.” This is the part that was destined to be a Merkava for the Sefira of Hesed de ZA. This is why he was “Going on still” from degree to degree until he rose to the south, where he corrected himself to be able to maintain the permanent degree of Hesed. Then he rose to the degree of the south and was rewarded with being a Merkava to Hesed de ZA, called “south.”

73) After Abraham was crowned in his degrees in the holy land, in Mochin from the revealed world, Rachel, he entered the degree of holiness, Hesed, the covered world, Leah. Then, “And there was a famine in the land,” meaning they did not know how to draw near to the Creator. It was written about it, “Neither hunger for bread nor thirst for water, but for hearing the words of the Lord.”

74) “And there was a famine in the land.” Thus far the force that governs the land, the Masach de Man’ula, did not give strength and nourishments on the land because the Nukva was not completely corrected and did not have its proper existence. This is so because all the corrections that have thus far been extended to the Nukva were from the Miftacha, the Kelim of Ima. But from Man’ula, who is Malchut’s own essence, he still did not extend the corrections that were unique to her. Hence, in that respect, there was famine in the land, meaning he did not know or attain how to draw near to the Creator with her. When Abraham saw that the force that was appointed over the earth, the Man’ula, did not give proper strength and holy might, “Abram went down to Egypt to live there.”

75) How did Abraham know that the land, Nukva, still lacked corrections? It is written, “Unto your seed will I give this land,” and it does not say, “Unto you and to your seed will I give this land.” Then Abraham knew that the land would not be corrected in the holy correction, except through the holy degrees that would be born from him, of whom it was said, “Unto your seed will I give this land,” and not to him. This is when Abraham knew why this land would not be corrected in Kedusha [holiness], and this is why he went down to Egypt, to correct the deficiency from there.

76) The Creator implies to upper Hochma, in Abraham and Isaac. Abraham is Neshama to Neshama, light of Haya. Neshama is Sarah. Lot is the serpent, SAM’s mate. The spirit of holiness is Isaac. The holy Nefesh is Rebecca, and the evil inclination is the spirit of the beast. In his wisdom, Solomon says about him, “Who knows the spirit of man, whether it goes upward, and the spirit of the beast, whether it goes downward to the earth?” The spirit of the beast is a Nefesh from the side of the evil inclination.

77) Neshama to Neshama comes to man from the Sefira of Hochma, with fear and with wisdom. The Neshama comes to man in Bina, as it is written, “Behold, the fear of the Lord is wisdom.” Hence Neshama to Neshama comes only through fear and wisdom.” But the Neshama comes to a person through repentance, which is called, Bina, and is called, “Sarah.” Ruach [spirit/wind] is called “voice,” and it is called Daat, and it extends to a man who raises his voice in Torah. The Ruach is also called “Written Torah.” The good deeds extend from the Nefesh of the mind.

Neshama to Neshama and NRN extend from HBD:

  • The Neshama to Neshama, Abraham, extends from the Sefira of Hochma.

  • The Neshama, Sarah, extends from the Sefira of Bina.

  • The Ruach, Isaac, extends from the Sefira of Daat; it is the right of the Daat.

  • The Nefesh, Rebecca, extends from the Sefira of Daat, which is the left of the Daat.

78) Similarly, the Creator created the body out of four basic elements: Fire, wind, dust, and water, similar to Neshama to Neshama, Neshama, Ruach, and Nefesh. Neshama to Neshama is Water; Neshama is fire; Ruach is wind; and Nefesh is dust.

Water is male, like Neshama to Neshama, which comes from Hochma. This is sweet water of Kedusha, and opposite that is the water that cause a curse, which are the evil inclination, SAM.

There is a holy fire, female, like the Neshama that comes from Bina. Opposite it is the strange fire, of which it is written, “That he shall not enter at any time into the holy place,” which is the Nukva from the side of the evil inclination, the serpent, the Nukva of SAM.

The holy Ruach is male, like the wind that comes from the Sefira of Daat. Opposite it is an impure Ruach, the evil inclination. It is said about it, “Out of the serpent’s root shall come forth a basilisk,” meaning the spirit of the beast, which is called “a basilisk, which an offspring of the serpent of impurity, from the impure Bina.

And there is holy dust, like the Nefesh that comes from the left of Daat. Opposite it is the impure dust, the beastly Nefesh from the side of the evil inclination.

79) Hence, the Neshama, which is repentance, Bina, assails that serpent to break it by the power of enslavement of the penance, drawing him to the assembly houses and seminaries. And those four elements, which are four Behinot [discernments], Hochma, Bina, Tifferet, and Malchut, spread into twenty-two letters that come out of the five outlets of the mouth: AlephHetHeyAyin from the throat; BetVavMemPeh from the lips; GimelYodChafKof from the palate; DaletTetLamedNunTav from the tongue; and ZayinSamechShinReishTzadik from the teeth.

Those five outlets correspond to Keter. HB and TM are the four elements—water, fire, wind, and dust. The four elements are the five outlets of the mouth, in which the twenty-two letters spread.

80) “And Abram passed through the land unto the place of Shechem.” This is the assembly-house, the place where Divinity dwells. It is written, “I have given to you one portion” [“portion” is spelled the same as “Shechem”]. This Shechem is the Shechina [Divinity], who is worthy of Joseph because he was called “righteous.” Tzedek [justice], which is Divinity, dwells only with the Tzadik [righteous], who is Joseph.

“Unto the place of Shechem” means unto the place of Divinity, the assembly-house.

“To the oak of Moreh” is the seminaries where mass teaching of the law is done.

81) “And the Canaanite was then in the land.” At that time, the evil inclination, who is called “Canaanite,” was mitigated and forced into correction in the body, which is called land. It was certainly forced in the body when the Neshama, Abram, shines in it, too, since then the body is in a state where the serpent was not completely removed. And because the serpent still has Dvekut [adhesion] with the body, the Canaanite is in the land. The evil inclination is called, “Canaanite” because it surrounds the body with bad Dinim because a Canaanite surrounds, as in “surrounding.”

82) And the Neshama stands in this world properly, to be rewarded with it after it departs this world. If it is worthy, it returns to the place from which it departed, as it is written, “To the place of the altar” that he had made there the first time. It is as it is written, “To the place where his tent had been in the beginning, between Beth-el and Ai.” It writes “His tent” with a Hey [in Hebrew], which is Divinity.

83) And for now, it is in this world, between going up to the place from which it came and going down to the place of punishments, between Beth-El above and Ai below, the place of punishments.

If she is rewarded, she rises to the place of the altar that he had made. Accordingly, who is the one who made and who is the altar? “That He had made” is the Creator, who made this altar there, Divinity. He erected it on twelve stones, “According to the number of the tribes of the sons of Jacob, unto whom the word of the Lord came, saying , ‘Israel shall be your name.’” When the ten Sefirot are corrected to shine in illumination of Hochma, they divide into twelve. This is the complete construction of Divinity through her husband, ZA. At that time, ZA, too, is called “Israel,” with the letters Li Rosh [“a head unto me”]. “Israel shall be your name,” since she receives Rosh and GAR from Israel, her husband.

84) This altar, Divinity, first made a name when the upper world, the most hidden of all the worlds, was created. The angel Michael, the great priest, stands and offers on it sacrifices from the souls of the righteous. When the soul rises as an offering, it is written about it, “And there Abram called on the name of the Lord.” There the soul calls on the name of the Lord and becomes connected in the tie of life.

Bina is called the upper world, the most hidden of all the worlds, Bina de AA. The altar is built on twelve stones. First, it is built in the upper world, the most hidden of all the worlds, Bina de AA that came out of Rosh AA, and is built there in the thirteen corrections of Dikna. It is written about her, “Which he had made there at the first.” From there, the altar, Divinity, receives the great and complete Mochin from the illumination of Hochma.

The angel Michael is the light of Hesed, which brings the soul closer and elevates her from BYA to the altar of Atzilut. By the power of the light of Hassadim that the soul receives, she can rise and cling to Divinity, and receive from the great wholeness of illumination of Hochma from the thirteen corrections of Dikna. It is written about it, “And Abram called there on the name of the Lord,” meaning that there the soul calls on the name of the lord and is tied in the tie of life, since Mochin de Hochma are called “the light of life.”

85) All this is if the soul is rewarded with correcting the body and with tying the strength of that cursed one, the evil inclination, called “Lot,” until it parts from him. It is written about it, “And there was strife between the herdsmen of Abram’s cattle,” the Neshama, “And the herdsmen of Lot’s cattle,” the evil inclination. In this world, each day the camps and leaders from the side of the soul struggle with those camps and leaders on the side of the body. They quarrel with each other and all the organs of the body are in pain between them, between the soul and that serpent—the evil inclination—who struggle daily.

86) “And Abram said unto Lot,” meaning the soul replied to the evil inclination, “Let there be no strife between me and you, and between my herdsmen and your herdsmen,” between my camps and your camps, “For we are brothers,” meaning the evil inclination and the good inclination are close to each other. One stands to the right of a person and the other stands to his left. The evil inclination to his left, and the good inclination to his right.

87) “Is not the whole land before you? Please part from me,” meaning there are many wicked in the world, go and sail after them, and part from me. “If to the left, then I will go to the right; and if to the right, then I will go to the left,” meaning he reproaches him and pesters him on how many wars he fights with him each day, until it is written, “And they parted from each other.”

88) When they parted from each other, it is written, “Abram dwelt in the land of Canaan,” meaning the soul sat among the righteous in a good settlement, in peace. “And Lot dwelt in the cities of the plain,” meaning that that cursed one who slanders went to slander and to bond in the place where the wicked are, as it is written, “And moved his tent as far as Sodom. Now the men of Sodom were wicked and sinners against the Lord exceedingly.” This is where he lived and this is where he placed his abode among them, to bond with them, to lure them and to destroy them with bad deeds.

89) When the soul remained without the slanderer and the body was purified from that filth, the Creator immediately placed His abode with him and he inherited the upper and lower inheritance. Then he has contentment among the righteous, and that wicked one, Lot, is among the wicked and they sin with him until there is no redemption to their sins.

90) “And when Abram heard that his brother was taken captive, he led out his trained men, born in his house.” “And when Abram heard” is the soul that remained in purity in the body. “That his brother was taken captive” refers to the evil inclination, which was taken captive among the wicked with many iniquities. “He led out his trained men, born in his house” are those righteous who engage in Torah, the organs of the body.

The organs of the body are likened to righteous who engage in Torah, who are armed to go with him, and they number 318, that is, 248 organs of the body and 70 of the soul that extends from the seven Sefirot de ZA, each of which is ten. And 218 and 70 are 318. He armed himself with all of them to go there to those wicked ones and make them repent for their iniquities.

91) “And pursued as far as Dan.” He pursued them and alerted them of the Din [judgment] in the world of truth and the punishment in Hell, and he did not sleep day and night until he convinced them and made them repent and return to the Creator, as it is written, “And he brought back all the goods.”

92) “And Lot his brother, too,” meaning he assailed even that evil inclination called, “Lot,” until he forced it to annul, and properly mitigated it. He brought everyone into complete repentance as it should be. He did not rest day or night from persuading them, and he chased them for every single iniquity that they had committed until they repented in complete repentance as it should be.

93) It is written, “The watchmen that go about the city found me.” The Creator made Jerusalem above, Bina, similar to the Jerusalem below, Malchut, with walls and towers and open gates. The towers are the Gadlut of Malchut, GAR. The walls are her VAK. The doors are her Malchut, and they are RTS [RoshTochSof] and NRN [NefeshRuachNeshama].

Jerusalem above, Bina, was mingled with Malchut, Jerusalem below. Thus, anything that applies to Malchut applies to Bina. And those walls that are there in Bina and in Malchut have guards on them, as it is written, “On your walls, Jerusalem, I have appointed watchmen.” Michael, the great priest, is superior to all the watchmen of the gates.

94) When the soul leaves this world, upon a person’s departure, if he is rewarded, she enters the Garden of Eden of the earth, which the Creator planted for the spirits of the righteous on the earth, Malchut, similar to the upper Garden of Eden, Bina. This is where all the righteous of the world stand.

95) And when the soul departs from this world, she first enters the Cave of Machpelah, which is the door to the Garden of Eden, and meets Adam ha Rishon and the patriarchs that are there. If she is rewarded, they are happy with her, open the gates to her, and she enters. If not, they repel her outside. If she is rewarded, she enters the Garden of Eden and sits there, clothed in a clothing of a form of this world and is refined there.

Three Degrees NRN

96) The most hidden is given to the wise at heart. Three degrees cling to one another—Nefesh, Ruach, Neshama.

Nefesh is considered a force from which the body is built. When a man wakes up in this world to mate with the Nukva, all the organs agree and erect to enjoy it, and the soul and the will of a man readily enter that act, drawing the soul and permeating it into the semen that he lets out.

97) Out of the desire—and with the extension of the soul that he extends there—another force is drawn, from among those degrees of angels that are called “persons,” and everything enters into the extension of the semen, and the body is built of them. This is the first, lowermost force of those three degrees—the Nefesh.

Man is an offshoot of ZON de Atzilut. Hence, from his root he has only Nefesh. This is so because the light that extends from the Malchut, Nukva de ZA, is called Nefesh. However, through the mitigation, when Malchut rises and is mitigated in Bina, man, too, becomes gripped in Bina. For this reason, man consists of three degrees—Bina, Tifferet, and Malchut.

The light of Bina is called Neshama, the light of Tifferet is called Ruach, the light of Malchut is called Nefesh, and those three degrees extend from the three worlds—Beria, Yetzira, and Assiya. If he is rewarded even more, they extend from Bina, Tifferet, and Malchut of the world of Atzilut.

The first extension is the light of Nefesh, the force from which the body is built, and which extends by the force of the progenitors’ light of Nefesh. This is so because by the force of the great desire of the progenitors, which is a strong agreement from their light of Nefesh, they extend the light of Nefesh of the newborn from the spiritual world of Assiya, and it clothes in the semen that they produce, and the newborn’s body gradually builds out of this spiritual light.

However, it cannot be conceived that there will be illumination of the light of Nefesh without illumination of the light of Ruach, for there is nothing that does not contain male and female. The Ruach is male and the Nefesh is female, hence the light of Ruach extends to him from the world of angels—the world of Yetzira—along with the light of Nefesh. However, in the beginning of the formation of the newborn, it is not actual light of Ruach that is drawn to him, but Malchut de [of] Ruach from the Malchut of the world of angels. This is so because they, too, divide into ten Sefirot, KHB, HGT, NHYM, and are called Malaachim, Erelim, Seraphim, Hayot, Ofanim, Hashmalim, Elim, Elokim, Bnei Elokim, Ishim.

Thus, their last degree is Ishim, Malchut of the angels, whose value is the same as Nefesh de Ruach. It clothes in the newborn’s light of Nefesh and is thus regarded as having two lights, Ruach and Nefesh in NefeshNefesh in Nefesh from the world of Assiya and Ruach in Nefesh from the world of angels, with respect to the Nefesh in them, which are called Ishim.

98) And because this Nefesh offers a sacrifice in Dvekut together with the Yesod of the Guf, who is offered to atone for the Neshama, a part of it is given to those degrees of Ishim, since a part of the Nefesh, which is the Ruach in Nefesh, extends from them. It is written about it, “My food which is presented unto Me for offerings made by fire,” meaning for the Ishim [Ishim is spelled like “my fire” in Hebrew].

Because it is atonement that comes by the force of Nefesh, they take their share, too, according to the measure of their share that is clothed in that soul which sacrifices the offering. And when a person passes away from this world, that Nefesh will never move from the grave, and by that force of the Nefesh that remains in the grave, the dead know and speak to one another.

99) The Ruach is what sustains the Nefesh in this world, extending the abundance of life and giving to the Nefesh. It is the middle of three degrees and it is an extension that comes by the awakening of Nukva de Atzilut to the Dechar [male] de Atzilut while they are of one desire during the Zivug. This is so because then she awakens toward the male because of her desire to receive the light of Ruach from him.

It is like the Nukva of this world, which fertilizes the semen by the force of her craving to receive from the male. It is written about it, “And the spirit will return to God who gave it,” meaning he returned to the Nukva, who is called Elokim. And even though the Ruach extends from ZA, who is called HaVaYaH, still, because he comes with the awakening of the Nukva, she is regarded as its root, and it returns to her after the demise from the body.

100) After man’s demise, this Ruach comes out of this world and parts from the Nefesh, which remains hovering over the grave, while he enters the Garden of Eden in this world. There, he clothes in the air of the Garden of Eden like the upper angels that come down to this world. They clothe this air when they come down to this world because they were made of that Ruach, as it is written, “He makes the winds His messengers.”

101) In the middle of the garden is a pillar that is formed with all the colors. When that Ruach wishes to rise to the world of Atzilut, it undresses that clothing of the air of the Garden of Eden and goes into the pillar, rising up to the place from which it came out, to the Nukva de Atzilut, as it is written, “And the spirit will return to God who gave it.”

102) At that time, the great priest, Michael, takes the Ruach and offers it as an offering of sweet savor before the Creator, ZA. It sits there in ZA de Atzilut and is refined in that bundle of life, on which it is written, “Neither has the eye seen a God besides You.” Afterwards, it comes back down from there to the Garden of Eden on the earth and is refined with all kinds of refinements, dresses that clothing of the air of the Garden of Eden once more, and sits there now in a crown that is twice as big as what it was prior to its ascent to ZON de Atzilut.

103) The Neshama is a superior force to the Nefesh and the Ruach. It is from the male force, which is the tree of life. ZA, called “the tree of life,” pulls her from Bina de Atzilut, and because ZA is pulling her, it is considered her root. It is like the Ruach, that the Nukva is considered its root because she extends it from ZA. However, the light of ZA is called Ruach, and the light of Bina is called Neshama. And after a man’s demise, the Neshama immediately rises up and does not come to the Garden of Eden on the earth first, like the Ruach, but immediately rises to her root, to ZA.

All three degrees NRN are connected to each other. When they part from the Guf, they all rise and return to the place from which they went out.

104) When the Ruach comes out of this world and enters the cave of Adam ha Rishon and the patriarchs, they give him there a letter as a sign, and he goes to the Garden of Eden. When he approaches, he meets the Cherubim there and that flaming sword which turns every way. If he is rewarded, they see the letter that is the sign, open the gate for him, and he enters. If not, they repel him outside.

105) She sits there for as long as she sits there and dresses there in a form of this world. In the beginning of the month and on the Sabbath, when she wishes to rise to the upper Garden of Eden, the righteous in the Garden of Eden give her a letter as a sign and she rises through that pillar in the middle line of the lower Garden of Eden, where she meets the watchmen of the walls of Jerusalem. If she is rewarded, the gate is opened before her and she enters. If not, the letter that is the sign is taken away from her and she is repelled outside. Then she says, “The watchmen that go about the city found me, …the keepers of the walls took away my mantle from me.” “My mantle” is the letter that is the sign that the keepers of the walls of Jerusalem took from her.

Death comes to the world due to the sin of the tree of knowledge that disclosed the point of Midat ha Din [quality of judgment] of Malchut, which is not corrected through the six thousand years. This is the reason why there is not a righteous man on earth that does not sin. And even if a person is rewarded with extending NRN with his good deeds, the angel of death still has the strength to reveal the point of Midat ha Din that is hidden in his root, and then he dies. This is so because wherever this point appears, the lights of life depart, and after six thousand years, when this point is mended, then it will be said, “And death shall be swallowed up forever.”

However, Midat ha Din de Tzimtzum Aleph controls only Malchut, not the upper nine, hence it remains only over the body—which extends from this Malchut, and on the Nefesh, the light of Malchut, from which the body is built—but not over Ruach and Neshama, the upper nine. This is so because the Ruach is ZA, which contains HGT NHY, and the Neshama is the light of Bina, which contains GAR, and they are not blemished whatsoever but exit the body and depart to their root.

But still, there is a difference between Ruach and Neshama. Ruach is the light of ZA, which sustains the Nefesh. Hence, it is mingled with Malchut de Midat ha Din. This is the reason why it cannot immediately rise to its root but requires mitigation from Bina once again. But the Neshama, which is the light of GAR, has no contact with this Malchut of Midat ha Din, hence she requires no mitigation. For this reason, when the body dies, she immediately rises to her root. Thus, there are three discernments between them:

  1. The Nefesh and the body on which there is the force of Midat ha Din, by appearing at the time of death, which is called “grave.”

  2. The Ruach, which has the correction of returning to its root by receiving mitigation from Bina.

  3. The Neshama, which immediately rises to her root without any mitigation.

It writes that when a man passes away from this world, that Nefesh will never move from the grave. The grave is the force of Midat ha Din in Malchut, from which a man dies. He is locked there until the revival of the dead, and it hovers primarily over the body, Malchut, and over the Nefesh—the light of Malchut that sustains the body—hence they are in the grave.

It is also written that when the Ruach comes out of this world and enters the cave of Adam ha Rishon and the patriarchs, they give him there a letter as a sign, since the harsh Klipa, the grave, does not govern the Ruach, but requires mitigation from Bina once again. Hence, it enters the Cave of Machpelah, the place of mitigation of the two letters Hey together, which are Malchut and Bina. This mitigation is called “a notebook,” which is a folded letter, like the fetus in its mother’s womb, which is folded like a notebook, its head on its knees, indicating the ascent of NHY to HGT, three within three.

When the Ruach receives this notebook from Adam and the patriarchs, it is a sign that he was sufficiently mitigated in Bina. And then he goes to the Garden of Eden, which is the lower Garden of Eden, since a garden is Malchut. And when she is corrected to being in the lights of Bina, which is called “Eden,” Malchut is called “the Garden of Eden,” and then two general matters are discerned in her: 1) the general Bina in Malchut, which is the lower Garden of Eden, and 2) the general Malchut in Bina, which is the upper Garden of Eden. There it speaks of Ruach and Neshama together in general, and here it speaks in particular. This is why he says that only the Ruach rises to the lower Garden of Eden.

It is also written that at the beginning of the month and on the Sabbath, when she wishes to rise to the upper Garden of Eden, the righteous in the Garden of Eden give her a letter as a sign. In the beginning of the month and on Shabbat, the Ruach rises to the upper Garden of Eden, hence a second mitigation is required in Bina. All this relates only to Ruach, which requires those mitigations in Bina. But the Neshama immediately rises up because she does not need mitigations.

And Abram Went Down to Egypt

106) “And Abram went down into Egypt to dwell there,” since Egypt is similar to the Garden of the Creator, the Garden of Eden, as it is written, “Like the garden of the Lord, like the land of Egypt.” It is equal there and one river descends to the right, as it is written, “The name of the first is Pishon.” From the drops that Eden, Hochma, drips to the garden, Malchut, a great river is made, which divides into four heads, HB TM, where the most special of all is Pishon, Hochma, and it is in the land of Egypt. This is why the wisdom of Egypt was greater than the whole world. Also, this is the river that Ezekiel saw in his prophecy, and this is why it is written, “For the whole earth is full of the knowledge of the Lord,” since that water always increases the knowledge in the world.

They are three lines: Hochma, Hesed, and Netzah on the right, Bina, Gevura, and Hod on the left, and Daat, Tifferet, and Yesod in the middle. Thus, Hochma is at the head of the right line, and not the Hochma on the left line, which is Bina that returns to Hochma and the whole of the illumination of Hochma in ZON comes from her, and it is called “gold.” The river Pishon is the Hochma on the right, as it is written, “The name of the first is Pishon; it surrounds the whole of the land of Havilah, where there is gold.” Thus, the river Pishon is the Hochma on the right, and this is why it “Surrounds the whole of the land of Havilah, Bina, where there is gold,” meaning illumination of Hochma on the left.

107) Once Abraham knew and entered in complete faith, which is gold, the Nukva de ZA after she was completed in illumination of Hochma from the side of Bina that returned to Hochma and is called “whole faith”—illumination of Hochma from the left—he now wished to know all the degrees that grip below and can impart from above downwards, which is the Hochma on the right line. And Egypt was traveling from the right, from the river Pishon, the Hochma on the right line. This is the reason why he went down to Egypt, to elicit all the holy sparks from there, from the Hochma on the right side. Afterwards, he returned to the land of Israel and was thus completed with those Mochin de Hochma.

The famine in the land is when the Rachamim depart from the Din, when ZA, Rachamim, departs from the Nukva, Din. This is so because the Zivug of ZON was separated and hunger was made in the Nukva, called Eretz [land]. Such is the way: each time ZON dispense a new degree to the lower ones, they return to their Katnut and their Zivug stops. Thus, how is it possible that the river Pishon, the complete Hochma, will shine in the land of Egypt, the place of Klipot and the nakedness of the land?

However, as it is written, “I shall be filled with her that is laid waste,” the Klipot are built only out of the ruin of the Kedusha [holiness], and vice versa, Kedusha is built only out of the ruin of the Klipot. Hence, because of the sin of the tree of knowledge, these sparks of Hochma from the right side fell into the land of Egypt, as it is written, “Like the garden of the Lord, like the land of Egypt.” This is why Abraham could not be built in the great Mochin of Hochma of the right until after he collected those sparks from Egypt.

108) “And it came to pass, when he was made to be near Egypt.” It should have said, “When he came near.” However, it is written, “And Pharaoh drew near,” meaning that he brought Israel nearer to repentance. Here, too, “Made to be near” means he brought himself closer to the Creator. To come to Egypt means to observe those degrees in Egypt and to draw far from them and from those who serve Egypt.

There are two discernments here: 1) nearness to Egypt; 2) the act of Egypt. The difference between them is that the act of Egypt is extension of the light of Hochma from above downwards, like the sin of the tree of knowledge. The Kelim and sparks from Hochma, which Adam blemished by his sin in the tree of knowledge, fell into the share of the Egyptians. Hence, they continue with that sin.

However, there is a degree that is close to the act of Egypt and is not the real act of Egypt. He extends illumination of Hochma from above downwards once, to strengthen and to increase the Hassadim that are covered from Hochma. On the one hand, it is like the act of Egypt, for he extends from above downwards, like them. On the other hand, it is the opposite of the act of Egypt because he only strengthens and determines the illumination of Hassadim that are covered from Hochma. Hence, this degree is considered close to Egypt, but not the actual land of Egypt.

“Brought near” means bringing himself closer to the Creator, to the degree of HGT de ZA, which is covered Hassadim. Coming to Egypt means extending illumination of Hochma from above downwards, like the degrees of Egypt, but to draw far from extension of Hochma and to draw far from those who serve Egypt, and to strengthen and establish the illumination of Hassadim that are covered from Hochma, which is on the other extremity from the act of Egypt. The meaning of the words is that he did this to bring himself closer to the Creator. Hence, he brought himself closer to Egypt, to doing as they do, but to draw far from them and nearer to the Creator. This is why the act is regarded as drawing near Egypt, but not arriving to Egypt.

109) Because he descended to Egypt without permission, his sons were enslaved in Egypt for 400 years, since it is written, “And Abram went down into Egypt,” but it does not say that the Creator told him, “Go down to Egypt.” This is why he was afflicted all through that night for Sarah.

110) “And he said unto Sarai his wife, ‘Behold now, I know that you are a fair woman to look upon.’” Until then, he did not look at Sarah’s form because of the chastity between them. But when he came near Egypt, she appeared and he saw her.

When he brought himself closer and performed an act that was close to the act of the Egyptians, extending illumination from above downwards and giving them to Sarah. Those Mochin are called “Fair to look upon” in relation to her, since looking and seeing imply to Mochin of Hochma. Hence, once he drew near Egypt, it is written, “Behold now, I know that you are a fair woman to look upon,” after she received the Mochin from him, through the nearness to Egypt.

This is why it is written that until then he was not looking at Sarah’s form because of the chastity that was between them. Abraham and Sarah were a Merkava [chariot/assembly] the male and female from Chazeh de ZA and above, where Hassadim are covered from Hochma, which is called “looking and seeing.” This is why he did not look at her. However, when he drew near to Egypt and extended the Mochin de Hochma through the proximity of Egypt and imparted upon her, her Hassadim appeared in illumination of Hochma, called “seeing,” hence he saw in her.

111) One is disgraced by the toil of the road. And yet, her beauty persisted and she did not change. This is why he knew more than ever that she was beautiful. Before they reach their goal, the passers by, who walk on the path of the Creator, are in Katnut of Mochin and they are disgraced. Sarah, too, was on the way (and a way of descent, no less), as it is written, “And Abram went down into Egypt,” and especially since the act of extending the Mochin was close to the act of the Egyptians. And yet, the Mochin illuminated in her in complete wholeness. This is why at that time he said, “Behold now, I know” because then he knew more than ever, since he saw Divinity with her, meaning he was rewarded with the revelation of Divinity. This is why Abraham was certain and said, “She is my sister.”

112) The word, “My sister” is explained in two ways: literally, my sister, and as it is written, “Say unto wisdom, ‘You are my sister.’” Here it writes, “Say, I pray thee, you are my sister.” “You” means Divinity, as it is written, “And you [in female form in Hebrew] shall speak unto us,” for there, too, it is Divinity. “That it may be good for me for your sake,” Abraham was speaking for Divinity. “And that my soul may live because of you,” since a man rises on the path of life through Mochin de Hochma, since the light of Hochma is called “light of Haya” [Haya means “alive”].

113) “Say, I pray thee, you are my sister.” Abraham knew that the Egyptians were all lustful. Because he knew it, why was he not afraid for his wife and did not turn back on his way so as to not enter there? He saw that Divinity was with her, and this is why he trusted her and was not afraid.

And It Came to Pass, When Abram Came to Egypt

114) “And it came to pass, when Abram came to Egypt, the Egyptians saw the woman.” He brought her into Egypt in a box, and the Egyptians opened the box to charge taxes on it. In other words, after he extended the Mochin de Hochma to Sarah, he raised the Mochin from the Chazeh of ZON and above once more, where the Hassadim are covered from Hochma, so it would be kept from the Egyptians. This is why it is called “a box,” since its letters in reversed order spell “the house” [in Hebrew].

However, the Egyptians opened the box to bring it back to being a house, as it is written, “And the woman was taken into Pharaoh’s house,” to charge taxes. This means that they opened it to extend the illumination of Hochma in it from above downwards because they had permission to receive it as taxes because she was in their country. When the box was opened, the light was as the light of the sun, the light of Sarah, the light of the moon that is as great as the light of the sun, as in, “The two great lights.” It is written about it, “That she was very fair.”

115) “The Egyptians beheld the woman that she was very fair.” It writes, “Very,” since the Egyptians saw a different light in the box, the light of the covered Hassadim. They took her out of the box and extended the light from above downwards in the form of a house and saw that she was as beautiful as in the beginning, as she was inside the box. In other words, the act of Egypt did not blemish her and her beauty remained as she was in the box.

And Pharaoh’s ministers saw her means that they took her out of the box, meaning the light of Hochma that was hidden in her. They extended from above downwards as in “a house,” and saw her maintaining her beauty as in the beginning when she was in the box. Then, “And praised her to Pharaoh; and the woman was taken into Pharaoh’s house.”

The Egyptians opened the box and saw Sarah while she was still in the box, that her light was as the light of the sun. The ministers of Pharaoh who took her out of the box, saw her maintaining her beauty as before while she was still in the box. Hence, there are two sightings here—that of the Egyptians and that of the ministers of Pharaoh.

116) Woe unto the wicked of the world who do not know and do not look to understand that all that there is in the world is from the Creator, that He alone did, does, and will do all the deeds in the world. He knows in advance all that will unfold in the end, as it is written, “Declaring the end from the beginning.” And He watches and does things in the beginning in order to repeat them and to do them perfectly after some time.

117) Had Sarai not been taken to Pharaoh, Pharaoh would not have been stricken. And this striking caused the latter striking—that the Egyptians were stricken with great plagues upon Israel’s exit from Egypt. Here it writes, “And the Lord plagued Pharaoh … with great plagues,” and there, in Israel’s exit from Egypt, it writes, “And the Lord showed great signs and wonders.” There it is the ten plagues, and here, too, Pharaoh was struck ten blows. And as the Creator performed miracles and mighty deeds for Israel at night, here, too, the Creator performed miracles and mighty deeds at night. Thus, when He struck Pharaoh over Sarah, He was watching and looking to repeat them and do them in full after some time, upon Israel’s exit from Egypt.

The Kelim and the sparks of the Moach de Hochma of Adam ha Rishon, which fell off him due to the sin of the tree of knowledge and were handed over to the Klipot, were given to the Egyptians. This is Egypt’s wisdom. When Israel sort all those Kelim out of them and bring them back to Kedusha [holiness], it will be said, “And I will destroy Egypt’s wisdom.” However, that scrutiny cannot be done except through the Egyptians themselves and not by the servants of the Creator, since they cannot be sorted into Kedusha unless they draw into them the upper light from above downwards.

As they were blemished by the extension of light from above downwards, which is the prohibition of the tree of knowledge, so should their purification be from the Klipot—by extension of the light to them from above downwards. It is written about it, “Every thing that comes by fire, you shall pass through the fire, and it shall be clean.” This is so because the Kelim will not eject the swallowing of impurity, which is the filth of the serpent that was swallowed in them in the sin of the tree of knowledge, unless they qualify them in the same way that they swallowed what was forbidden—by extension of light from above downwards, which is the sin of the tree of knowledge.

Hence, this cannot be done unless by the Egyptians themselves, to which the sin of the tree of knowledge and its filth are attached. They scrutinize the Kelim and give them to Israel, as it is written, “The wicked shall prepare, and the righteous shall wear.”

Two actions are required for the Kelim to be handed over to Israel: 1) Coercion—the Creator forces them through blows and suffering until they hand them over to Israel. 2) The giving itself should be their own decision and of their own will.

It is written about it, “And the Lord gave the people favor in the eyes of the Egyptians, so that they let them have what they asked. And they exploited the Egyptians.” But Israel could not exploit the Egyptians unless by being favored in the eyes of the Egyptians. This is the reason why the Creator did not bring Israel out of Egypt against Pharaoh’s will, but commanded him, “Let My people go, that they may serve Me,” specifically with his consent.

Indeed so it was after the plague of the first born, as it is said, “And Pharaoh rose up in the night … and said, ‘Rise up, get out from among my people, both you and the sons of Israel; and go, worship the Lord, as you have said.’” Thus, these Kelim and sparks are given to Israel from the Egyptians only of their own decision and of their own will. This is the reason why Pharaoh had to rise at night and tell Israel his decision and his will, “Rise up, get out from among my people.” With these words, he handed over to them the Kelim of his own decision and his own will.

These Mochin, which are the degree of the light of Haya, are completed in three times, three discernments of Mochin:

  1. By a test, as with Abraham, who was not ordered by the Creator to go down to Egypt, but sent famine through the land and forced him to go down to Egypt of his own decision. After Sarah was taken to Pharaoh’s house and he was afflicted all through the night, he thought that the Creator was punishing him for going down to Egypt and bonding with those wicked. And after he withstood the test and did not doubt the Creator, he was rewarded with receiving from Pharaoh the Kelim and the sparks for the great Mochin that fell into his domain during the sin of the tree of knowledge, as it is written, “And he dealt well with Abram for her sake.”

    It is also written, “Pharaoh commanded men concerning him, and they sent him away.” Similarly, it is written about the exodus from Egypt, “And it came to pass, when Pharaoh had sent the people away,” by which Pharaoh gave him the Kelim of his own decision and his own will. This discernment is considered the scrutiny of the Kelim, the Mochin de VAK of the degree of the light of Haya, since he did not attain it through the word of the Creator but through a sin and a test.

  2. Through the word of the Creator, when the Creator told him to go down to Egypt. This is explained in the word of the Creator, as it is written, “Know for certain that your seed will be a stranger in a land that is not theirs … and afterward they will come out with many possessions,” Mochin de Haya. He also said to Jacob, “I will go down with you to Egypt, and I will also surely bring you up again.” And since the descent was with the Creator’s permission, the Kelim that they brought out of there were very important and they were rewarded with the great Mochin de Haya in them, the Mochin of Passover night.

  3. In the holy occasion, when they were rewarded with hearing from the Creator, “I am the Lord your God, who brought you out of the land of Egypt.” This is the continuation of the disclosure of the Mochin of the exodus from Egypt, the Mochin de Haya, which is freedom from the angel of death.

Thus we see that these Mochin are completed only after three times. On the first time, they must come through a sin and a test, since the beginning of the scrutiny is done by the prohibition by the Egyptians. Had the Creator ordered him to go down to Egypt, he would have clung to them and to their actions and would never have retired from them. Hence, he had to come of his own decision through a sin, so as to hurry and depart from them.

This is why it is written, “Woe unto the wicked of the world who do not know and do not look to understand that all that there is in the world is from the Creator.” The wicked of the world are those who began to receive holy degrees but were detained in their beginning and do not attain more. This is a criminal offence, as The Zohar refers to those who enter but do not come out. Their impediment occurs to them primarily during the first obtainment of Mochin de Haya, since they think that the Mochin they had obtained were through their own actions and not by the Creator. If they strove to know and to understand, as did Abraham, that all that there is in the world comes from the Creator, they would be rewarded with the next degree—the Creator commanding them to go down to Egypt, which is the attainment of the great degree of Mochin de Haya, as Israel were rewarded with upon the exodus from Egypt on Passover night.

It is written, that they do not observe to understand and to know, as did Abraham, that all that there is in the world comes from the Creator, that He knows in the beginning what will unfold in the end, “And He watches and does things in the beginning in order to repeat them and do them perfectly after some time.” They must observe until they are rewarded with the attainment that those plagues that Pharaoh suffered the first time, with Abraham, were right then and there by the Creator Himself, who was watching and observing in the beginning what was to unfold in the end, in the exodus from Egypt. They were a Reshimo and preparation for the scrutinies of the Mochin that they would attain when they are given permission to go down to Egypt, such as the permission that He gave to Israel when He told him, “I will go down with you to Egypt.” At that time, one who is rewarded with it will attain the great Mochin of the light of Haya.

This is why he compares the miracles of Sarah to the miracles of the exodus from Egypt, since all the actions in the first discernment of Mochin de VAK de Haya were a Reshimo and preparation for the Mochin of the second discernment—the Mochin de Haya. Abraham himself was rewarded with this knowledge, too, as it is written, “Know for certain that your seed will be a stranger in a land that is not theirs.” With this knowledge, he obtained those Mochin of the exodus from Egypt, too.

118) David said, “Even if the people of the world came and waged war against me, they will not be able to defeat me because “You, O Lord, are a shield about me; my glory, and the lifter up of my head.” It writes, “A shield about me.” David said to the Creator, “O Lord, why is there no blessing that ends in me, as there is a blessing that ends with Abraham, as it is written, ‘I am your shield’? And they say, ‘Abraham’s shield.’ Thus, why is there no ending in me, ‘David’s shield’?”

119) The Creator replied to David. “With Abraham, I have already tested him and purified him, and he withstood a test before Me and remained whole.” David told him, “Examine me, O Lord, and try me, test my mind and my heart.” When he did that deed with Bat Sheba, David remembered what he said to the Creator. He said, “You have tried my heart.”

120) David said, “I said, ‘Examine me, O Lord, and try me,’ and ‘You tested my heart with the try with Bat Sheba.’ I said, ‘Test my mind,’ and You ‘Have tested me and You find nothing; I have purposed that my mouth will not transgress.’ Would it be that that thing which I thought would not have gone to my mouth and I would not say, ‘Examine me, O Lord, and try me.’”

The words, “You, O Lord, are a shield about me,” and “I am your shield” relates to the Mochin that are sorted by the Egyptians. There are two reasons why they are called “shield”: 1) No one can attain them unless through shielding and saving, such as when Pharaoh was struck so as to protect Sarah and bring her out of there, and also to protect Israel and deliver them from Egypt. 2) One who is rewarded with them no longer fears anything. Hence, they are regarded as a shield for him. This is why David said that even if the people of the world were to come and wage war on him they would not prevail over him because “You … are a shield about me,” since one who is rewarded with them is no longer afraid of anything.

When David said, “Why is there no blessing that ends in me, as there is a blessing that ends with Abraham,” he was asking for the Mochin of protection. In the beginning of each blessing, VAK is extended from its unique degree. At the end of the blessing, the GAR in it is extended. At the end of the shield, the great GAR are drawn out, when the Kelim are sorted by the Egyptians. And since Abraham was rewarded with them, it is written about him, “I am your shield,” hence it ends with him, “Abraham’s shield.”

David asked of the Creator to reward him with those great Mochin, too, as with Abraham. The Creator replied to David that it is impossible to obtain these Mochin on the first time, unless through a trial, as with Abraham who was rewarded with them only by Me testing him with the trial of the abduction of Sarah. And if you are willing to go through the same test as him, you, too, can be granted them. And David told him, “Examine me, O Lord, and try me,” meaning he, too, was ready for it, like Abraham.

It is written that when he did that deed with Bat Sheba, David remembered what he had said to the Creator. He said, “You have tried my heart.” In fact, Bat Sheba was David’s mate since the day the world was created, but David could not bestow upon Bat Sheba the same Mochin as Abraham because he could not scrutinize them. And as the Egyptians sorted them for Abraham and Abraham received them from the Egyptians through a sin and a trial, Uriah the Hittite married Bat Sheba first, and gave her those Mochin. Afterwards, David received those Mochin through Bat Sheba, through a sin and a trial, like Abraham. And then, he was rewarded with those Mochin of the shield, like Abraham.

However, it first seemed to him that he did not withstand the test properly because he killed Uriah by the sword of the sons of Ammon. This is why he said, “You have tried my heart.” But in the end, the Creator pardoned him and he was rewarded with those Mochin.

121) This is the reason why a blessing, “David’s shield,” ends with him, for he was rewarded with the Mochin of the shield like Abraham. After he was rewarded with them, David said, “You, O Lord, are a shield about me, My glory, and the One who lifts my head.” This degree of a shield is my glory, in which I am crowned.

122) The Creator is a shield to the righteous so that people will not govern them. The Creator protected Abraham so that he and his wife would not be ruled over, since with, “[Pharaoh] commanded men concerning him, and they sent him away,” he gave him the completion of the Kelim of the Mochin of the shield. This is similar to, “And Pharaoh rose up in the night … and said, ‘Rise up, get out from among my people,’” and “And it came to pass, when Pharaoh had sent the people away.” At that time, the Mochin of the shield were extended to Abraham in those Kelim, since now he was rewarded with the Mochin of the shield, and one who is rewarded with them is no longer afraid of anyone.

123) Divinity did not depart from Sarah all through that night. Pharaoh came to approach her and the angel came and struck him. Each time Sarah said, “Strike!” he struck. And Abraham was imploring his Master with prayer over Sarah—that she would not be ruled. It is written, “But the righteous are secure as a young lion.” Here was a test—the Creator tried Abraham—but he did not doubt the Creator.

124) This is the reason why the Creator did not command him to go down to Egypt, but he went down of his own decision, so people would not be able to speak against the Creator that He told him to go down to Egypt and then repented for his wife.

125) “The righteous shall flourish like the palm-tree; he shall grow like a cedar in Lebanon.” When a palm-tree is taken down, it will not rise again for seventy years. So is a righteous. When he is lost from the world, none other will follow him until seventy years have passed, meaning HGT NHYM, where each consists of ten. Because he has completeness only in the Nukva, the Malchut, the seventh Sefira, he needed all seventy years.

126) “The righteous shall flourish like the palm-tree” indicates that a palm-tree is male and female. Similarly, the righteous is male and female. The male is righteous and the female is righteous, like Abraham and Sarah. Hence, he is completed only in seventy complete years.

127) “He shall grow like a cedar in Lebanon.” The cedar in Lebanon is the highest of all trees. Similarly, the righteous is superior to all, and all are sitting beneath him, that is, they exist by his merit. The righteous is Yesod de ZA, whose root is in Bina. He is included there in the line that decides between right and left. Hence, he is considered higher than all seven Sefirot HGT NHYM.

Also, he is the one who extends the Mochin from Bina and bestows them upon the Nukva, and from her to all the worlds. The Nukva stands on one righteous, as it is written, “And the righteous is the foundation [Yesod] of the world.” The world, meaning the Nukva, stands on him, he is supported for her, and she is planted on him, for he gives her of his three lines.

128) It is written, “Does the world stand on seven pillars,” HGT NHYM, “and not on a single righteous, alone?” Indeed, all the other pillars stand by the power of the seventh pillar, which is the support of the world. This is the one called “righteous,” Yesod de ZA. It waters and satiates the world, Nukva, and nourishes all the worlds. When Yesod de ZA travels from Bina, Yesod is regarded as the seventh from Bina, and the world stands on him alone.

129) “And a river came out of Eden to water the garden,” Yesod de ZA, which comes out of Bina that returned to Hochma, who is called “Eden.” This is the pillar upon which the world stands, and this is the one who waters the garden, the Nukva, and the garden is watered by it and makes fruits from it, which are souls of people. All the fruits blossom in the world, Nukva, and they are the persistence of the world and the keeping of the Torah. These fruits are the souls of the righteous, which are the fruits of the deeds of the Creator.

The Creator Plays with the Souls of the Righteous

130) Because the souls are offspring of the Creator, each night, the souls of the righteous rise to the Garden of Eden. When half the night is through, the Creator comes to the Garden of Eden to play with them—with both the souls of the living and with the souls of the dead, those that He places in the world of truth, and those that He places in this world. The Creator plays with all of them at midnight in the Garden of Eden. This is so because not only the souls of the diseased rise for MAN each night. Even the souls of the living rise for MAN and for entertainment each night, as well.

131) The upper world needed awakening from the lower world. When the souls of the righteous depart from this world and rise to the Garden of Eden, they all clothe the upper light in a precious way. The Creator plays with them and yearns for them, for they are the fruit of His deeds. This is the reason why Israel are called “The sons of the Creator,” since they have holy souls, as it is written, “You are the sons of the Lord your God,” since souls are sons, the fruit of the Creator’s actions.

The upper world, the Nukva, is called “night.” Her wholeness from the side of the left line appears from midnight onward, from Chazeh of the Nukva and below, as it is written, “She rises while it is still night.” However, since the illumination of the left is Hochma without Hassadim, it is still night because the light of Hochma cannot shine without clothing of Hassadim. This is why it is written that the upper world requires an awakening from the lower world.

The upper world—Nukva, Hochma without Hassadim—cannot shine and needs an awakening—raising MAN from the lower world, from this world, from the souls—to raise MAN to her. The level of Hassadim comes out on these MAN and discloses the middle line, the Creator, who decides and dresses the Hochma in light of Hassadim.

When the souls of the righteous depart from this world and rise to the Garden of Eden, the Nukva, they raise MAN and reveal the middle line in her, meaning the Creator, who decides and dresses the Hochma in Hassadim. This clothing of Hassadim is called “precious garments,” and this is why it is written that they all clothe in the upper light in a precious way, since the measure of the lower one is rewarded with the amount of light it causes in the upper one, as well. Hence, since the souls caused a precious garment of Hassadim to the Nukva, they, too, are rewarded with it and wear that special clothing.

Also, the Creator plays with them and yearns for them because the Creator is the middle line. By the souls’ raising of MAN, He approaches the Nukva, the Garden of Eden, and complements her in the middle line. Hence, He plays with those souls and yearns for them, for they are the fruit of His deeds, since they are offspring of the Creator. This is why Israel are called “sons,” as it is written, “You are the sons of the Lord your God.”

132) He even plays with the souls in this world, since at midnight, all those true righteous awaken to read in the Torah and to sound the praises of the Torah. And the Creator and all those righteous in the Garden of Eden listen to their voices. And a thread of grace stretches over them during the day, meaning that by the MAN that they raise through the Torah and the praises, the middle line—the light of Hassadim—extends to the Nukva. And since they caused that light, they are rewarded with the same amount they have induced in the Nukva. This is the meaning of, “By day the Lord will command His mercy, and in the night His song shall be with me,” for because of the singing at night, one is rewarded with His mercy during the day.

133) Hence, the praises that rise before the Creator at night are complete praises. When Israel were confined to their homes, while the Creator was killing the firstborn of Egypt, they were saying praises and glorifying the Creator.

134) King David would rise at midnight. He would not sit or lie in bed and say the songs and praises, but as it is written, “At midnight I will rise to give thanks unto You.” “Rise” indeed; he would engage in songs and praises of the Torah while standing up.

Mochin de NHY in the light of Nefesh are called “lying down,” when the one who lies down has no degree. Mochin de VAK are called “sitting,” since the NHY of the one who sits are folded under him. At that time, he is lacking NHY de Kelim and GAR of lights. Mochin de GAR are called “standing up,” since then all three parts of man’s level are upright: Rosh, Toch, and Sof. In these Mochin de GAR, which are considered standing, he engaged in singing and praising before the Creator, meaning that his level was at its full Gadlut.

135) Because he engaged in songs and praises in Mochin de GAR—which is standing, the light of Haya—King David lives forever. Even in the days of the Messiah King, he is the king. The Messiah King, if he is to be from among the living, his name will be David. And if he is from among the souls of the dead, who will be revived, his name will be David. He was awakening the dawn before it came, as it is written, “Awake, my glory; awake, psaltery and harp; I will awake the dawn.” Thus, he would always rise to engage in Torah before the rise of dawn.

And the Lord Plagued Pharaoh

136) That whole night when Sarah was with Pharaoh, the upper angels came to sing before the Creator with songs and praises. The Creator told them, “Go and afflict great plagues upon Egypt, as a note and a sign of what I will do later, as it is written, ‘And the Lord plagued Pharaoh … with great plagues.’”

137) “And Pharaoh called Abram and said, ‘…Why did you not tell me that she was your wife?’” How did he know that Sarah was Abram’s wife? After all, it does not say here as it does with Abimelech, “Now therefore restore the man’s wife”? Here the Creator told Pharaoh nothing.

138) It is written about Sarai, Abram’s wife, since this is what the angels said about Sarai, Abram’s wife. But the Creator did not speak with him as He spoke with Abimelech. He was only told these words, “This plague is because of Sarai Abram’s wife.”

Also, it was not the Creator who spoke to him. Rather, the striking angels said that. Then he knew that she was Abram’s wife. Promptly, “And Pharaoh called Abram.”

139) “Pharaoh commanded men concerning him,” so no man would approach to harm them, “And they sent him away,” accompanying him throughout the land of Egypt. The Creator told Pharaoh, “This is what you are destined to do with his sons. You will accompany them from your land, as it is written, ‘And it came to pass, when Pharaoh had sent the people away,’” meaning he accompanied them out of his whole country.

140) Abraham needed all that in order to increase the name of Abraham and Sarah in the world, so that even in Egypt, who were the sorcerers of the world and no one could save himself from them, there, too, Abraham’s name grew and was raised up high. It is written about it, “And Abram went up from Egypt to the Negev,” to his initial degree.

141) The writing implies to the degrees of the Egyptians, who extend the Hochma from above downwards. Abraham went down to their depths and knew them but did not cling to them but returned to his Master.

142) He was not seduced by them like Adam, who was seduced by the serpent when he reached that degree and caused death to the whole world. He was also not seduced like Noah when he came down to that degree, as it is written, “And he drank of the wine, and was drunken; and he was uncovered within his tent.” “His tent” is written with the letter Hey, which is a strange woman.

143) But concerning Abraham, it is written, “And Abram went up from Egypt to the Negev.” In other words, he went up and did not descend. He returned to his place, the high degree to which he adhered in the beginning. This act was in order to instruct wisdom, to exist in complete existence as he should. He was not lured after the Egyptians but maintained his persistence and returned to his place, the Negev, which is the south wind, Hesed de ZA, the upper degree that he had held in the beginning. It is written about it, “Going on still toward the Negev.” Now, too, it is toward the Negev, the place to which he adhered in the beginning.

144) Had Abram not gone down to Egypt and had not been purified there first, he would have had no share and lot in the Creator. It was likewise with his sons when the Creator wished to make them one nation, a whole nation, and to bring them closer to Him. Had they not gone down to Egypt first and had they not been purified there, they would not have been His one nation. Similarly, had the land of holiness not been given to Canaan first, and had they not ruled it, the land would not have been the share and lot of the Creator, and it is all one.

At Night My Soul Longs for You

146) How is it that people do not look to understand the words of Torah and to know why they exist in the world? He said, “When a man goes to sleep on his bed, his soul departs from him and goes up, as it is written, ‘At night my soul longs for You.’” It cannot be said that the rest of the degrees, too, Ruach and Neshama, rise along with her, since not everyone sees the face of the King. Rather, the Nefesh rises to the King, and at that time only one Reshimo remains with the Guf [body], which is the heart’s measure of life.

147) The Nefesh goes from the Guf and seeks to rise. There are several degrees to rise. She roams and encounters the Klipot of the lights of impurity. If she is pure and is not defiled with the Guf during the day, she rises. If she is not pure, she is defiled among those Klipot and clings to them and she will not rise again.

148) There, among the Klipot, she is told of those things that are destined to come in the near future, and the Nefesh clings to them. Sometimes she is mocked and is informed false things, and thus she roams all through the night until a man awakens from his sleep and the soul returns to her place to the Guf. Happy are the righteous, to whom the Creator reveals His secrets in a dream so they will keep themselves from the Din. Woe unto the wicked who defile themselves and their souls.

149) When those who were not defiled during the day rise to their beds to sleep, first, the Nefesh [soul] rises and enters among all those degrees of Klipot. She rises from them and does not cling to them. Afterwards, she walks and roams and rises according to her degree.

150) That Nefesh that was rewarded with rising appears before the King and adheres with a desire to be seen, a sublime craving to see the pleasantness of the King and to visit His palace. This is a man who always has a share in the next world.

Nefesh, Ruach, Neshama

151) This is the Nefesh. When her craving rises, it is to the Creator. She does not cling to other kinds of light and she follows her own holy kind, in the place from which she emerged, which is the Nukva, from which the Nefesh extends and comes out. This is why it is written, “With my soul have I desired You in the night,” to chase You, to cling unto You, and to not be lured after another kind, a strange one.

152) My soul [Nefesh] is the one who governs at night, chasing after her degree, Nukva de ZA, to cling unto her. It is written about it, “With my soul have I desired You in the night,” meaning the Nefesh that governs in the night, for then she rises and appears before the King. And the Ruach governs during the day, as it is written, “With my spirit [Ruach] within me have I sought You earnestly.”

In other words, NR extend from ZON—the Ruach from ZA, Hassadim, and the Nefesh from the Nukva. As ZA rules during the day, the Ruach rules during the day. And as the Nukva rules at night, as it is written, “She rises while it is still night,” the Nefesh rules at night, for she is similar to the Nukva, where there is seeing. But the rest of the degrees—Ruach and Neshama—that extend from ZA and Bina, do not rise to be seen before the King because there is no seeing in them.

153) NR are not two separate degrees from one another. Rather, they are one degree, and they are two that are conjoined. And there is one that is superior who governs them and clings to them, and they to her. And she is called Neshama.

154) All the degrees rise in Hochma because when the degrees look at each other, man looks in the upper Hochma and this Neshama enters in NR and they cling to her. When the Neshama governs, a man is considered holy, completely whole, and he is of one will with the Creator.

155) Nefesh is a lower awakening from the lights NRN. It is near to the Guf [body] and nourishes it, the Guf clings to her, and she clings to the Guf. Afterwards, the Nefesh is corrected through good deeds that a man does and she becomes a throne where the Ruach can be, by the awakening of the Nefesh that clings to the Guf, as it is written, “Until the spirit be poured upon us from on high.”

156) After they have both been corrected, the Nefesh and the Ruach, they are destined to receive a Neshama, since the Ruach has become a throne for the Neshama to be on. This Neshama is superior to all and is hidden, unattained, more hidden than all that is hidden.

157) It follows that there is a throne to a throne, since the Nefesh is a throne to the Ruach, which is a throne, too, and a throne to the one above them, since the Ruach is a throne to the Neshama who is superior to them. When you examine the degrees, you will find how the light of Hochma is drawn through these NRN, and everything is Hochma by which to obtain hidden things.

158) Nefesh is a low awakening that clings to the Guf, like candlelight, whose bottom light is black, clings to the wick, does not depart it, and is corrected only in it. And when the black light is corrected and grips to the wick, it becomes a throne to the white light atop it, for it hovers over the black light. And that white light corresponds to the light of Ruach.

159) Once they are both corrected, the black light and the white light atop it, the white light becomes a throne to a hidden light, and it is not seen or known that it hovers over the white light. It corresponds to the light of Neshama, and then it is a complete light. Thus, there are three lights one atop the other in a candlelight: 1) The black light that clings to the wick, below all the others; 2) the white light over the black light; and 3) the hidden, unknown light over the white light.

Similarly, a man who is complete in everything has three lights one atop the other, NRN, as with the candlelight. And then a man is called “holy,” as it is written, “As for the holy that are in the earth.”

160) When Abraham came to the land, the Creator appeared to him, as it is written, “And he built there an altar to the Lord, who appeared to him.” He obtained there the light of Nefesh and built an altar for that degree. Afterwards, it is written, “Going on still toward the Negev,” by which he obtained the light of Ruach. Subsequently, when he rises to cling within the light of Neshama, the hidden world, it is written, “And he built there an altar.” Yet, it does not say, “To the Lord, who appeared to him,” since this is Neshama, who is more hidden than all that is hidden. This is why it is not written about her, “To the Lord, who appeared to him,” as it is written in regards to the light of Nefesh.

161) Afterwards, Abraham knew that he had to be further purified and crowned in degrees. Promptly, “And Abram went down to Egypt,” and was saved from there and was not lured into their lights. Thus, he was purified and returned to his place.

When he went down to Egypt and was purified there, promptly, “And Abram went up from Egypt to the Negev.” He went up indeed, meaning had an ascent in degree because he was rewarded with the light of Haya, Hochma of the right, and he returned to his place, to the land of Israel and clung to the upper faith, as it is written, “To the Negev,” meaning Hochma of the right, which is Hesed that rises at the time of Gadlut and becomes Hochma. However, there are five degrees NRNHY in this degree, and now he was rewarded with the first degrees in her.

162) Henceforth, Abraham knew the upper Hochma and clung to the Creator, and became the right-hand-side of the world. This is why it is written, “And Abram was very heavy with cattle, and silver, and gold.” “Very heavy” means from the east, Tifferet. “With cattle” means from the west, Malchut. “And silver” is from the south, Hochma, and “And gold” means from the north, Bina.

163) All the friends came and kissed Rabbi Shimon’s hands. They wept, “Woe, when you depart from the world, who will light the light of Torah?” Happy are the friends who heard these words of Torah from your mouth.

And He Went on His Journeys

164) “And he went on his journeys … unto the place where his tent had been in the beginning,” meaning he went to visit his place and degree. It writes, “His journeys” without a Yod [in Hebrew], meaning in singular form. This is the first degree that was seen to him, in the beginning. It writes here, “And he went on his journeys,” and it is written, “With a perfect [Shlema] stone is a journey built.” The “Perfect stone” is the kingdom of the king that peace [Shalom] is his, ZA. “A perfect stone” is Nukva de ZA, and here, too, she is the Nukva de ZA.

165) “On his journeys” means he went in all those degrees, degree-by-degree, as it is written, “From the Negev to Beth-el,” to correct his place, Hesed, which is called “Negev,” and connect it with Beth-el, which is the Nukva, in complete unification, since from Negev to Beth-el is where Hochma is found.

The Nukva is called “Beth-el.” She shines in light of Hochma because she is called “lower Hochma,” but the Hochma cannot shine in her without Hassadim. This is why he says, “From the Negev to Beth-el,” Hochma is present as it should be, since when he connects the Negev, which is Hassadim, with the Hochma in Beth-el, the Hochma can shine properly. However, before she connects in the Negev, the Hochma in Beth-el cannot shine.

166) “Unto the place where his tent had been in the beginning.” It writes “His tent” with a Hey, not with a Vav. This indicates that “His tent” is Beth-el, which is called “A perfect stone,” the Nukva de ZA. He also mentions that his intention is for the Nukva. He says, “Unto the place of the altar, which he had made there before,” of which it is written, “To the Lord, who appeared to him,” meaning the Nukva. And then, “And there Abram called on the name of the Lord,” since then he adhered in complete faith in the whole of the Nukva, which is called “whole faith.”

167) First, he rose in degrees from below upwards, as it is written, “And the Lord appeared unto Abram, …and he built there an altar unto the Lord, who appeared unto him.” This is the first degree, the perfect stone, the Nukva, where there is seeing. From here he obtained Nefesh.

Afterwards, it writes, “Going on still toward the Negev,” meaning he went degree-by-degree until he was crowned in the south, which is Hesed de ZA, which is his share and lot. Here he obtained Ruach.

Afterwards, when he rose further, he hides the matter and says only “And he built there an altar unto the Lord.” He does not say, “To the Lord, who appeared unto him.” This is the upper world, Bina. Here he obtained the Neshama.

From there he traveled further on the degrees, going down to Egypt and rising from there, by which he obtained the degree of Hochma from the right side, when Hesed became Hochma. Afterwards, he went from above downwards, as it is written, “And he went on his journeys,” and all clung to its place as it should.

168) When you examine the degrees in the text, you will find the matter of upper Hochma here, the Hochma of the right. It is written, “And he went on his journeys from the Negev,” from the right side, the south. This is the beginning of the upper one, Bina, which is hidden and profound all the way up to Ein Sof. The Negev is Hochma at the start of the right line, the beginning and the root of Bina, who stands at the start of the left line. This Hochma is hidden and profound all the way to Ein Sof. From there he comes down degree-by-degree from above downwards, from Negev to Beth-el, which is the Nukva.

169) “And there Abram called on the name of the Lord.” This means that he attached the unification to its proper place, as it is written, “Unto the place of the altar, which he had made there before.” “Which he had made there,” since first, he elevated the Nukva from below upwards, and now he brought her down by the degrees from above downwards so she would not move away from those high degrees, and so that they would not move away from her. Thus, everything was united in one unification as it should be.

170) Then Abraham was crowned and the lot of his share was made in the Creator. Happy are the righteous who are crowned with the Creator and He is crowned with them. Happy are they in this world and happy are they in the next world. It is written about them, “Then all your people will be righteous, they shall inherit the land for ever.” It is also written, “But the path of the righteous is as the light of dawn that shines more and more unto the perfect day.”

171) David said, “Turn unto me and be gracious to me.” Did David, who was humble, say, “Turn unto me and be gracious to me”? He said that for the degree with which he was crowned; he was praying for the Nukva de ZA, as it is written, “Give Your strength to Your servant, and save the son of Your handmaid.” “Give Your strength” is the upper strength, Hochma, as it is written, “He will give strength unto His king.” “His king” is plainly a king, the Messiah King, Malchut, Nukva de ZA. Here, too, “Your servant” is the Messiah King, as we said, plainly a king, the Nukva.

173) “And save the son of Your handmaid.” But was he not the son of Yishai, that he had to state his mother’s name and not his father’s name? When a person comes to mention himself for receiving a high thing, he must come with a clear thing. This is why he mentioned his mother’s name, saying “The son of Your handmaid,” and not his father. Moreover, it is plainly a king, meaning he did not pray for himself, but for the Nukva, who is called “plainly a king.” This is why he mentioned his mother, the Nukva, and did not mention his father.

And There Was Strife between the Herdsmen of Abram’s Cattle and the Herdsmen of Lot’s Cattle

174) “And there was strife between the herdsmen of Abram’s cattle and the herdsmen of Lot’s cattle.” “Strife” is written without a Yod [in Hebrew], indicating that Lot wished to return to the idol worship that the dwellers of the land were worshipping. The end of the verse proves it, for it writes, “And the Canaanite and the Perizzite were dwelling then in the land.” This shows that Lot wished to idol worship, like them. And the reason why it writes “Strife” without a Yod is to indicate to idolatry, as it is written, “And the elder shall serve the younger.” Also, Esau said to Jacob, “I have enough,” and Jacob told him, “I have everything.” And so it is, and the mixed multitude rose with them.

175) Where did he hear that Lot relapsed into idolatry? It is written, “And Lot journeyed from Kedem [east],” from the Kadmon [primordial] of the world.

176) Since Abraham knew that Lot’s heart had gone after idolatry, promptly, “And Abram said unto Lot, ‘Separate yourself from me,’” you are unfit for bonding with me. Then Abraham parted from him and no longer wished to go and bond with him, since anyone who bonds with a wicked will end up following him and will be punished because of him.

178) This is why Abraham did not wish to go with Lot. And for this reason, Lot did not wish to repent from his sin. Rather, as it is written, “So Lot chose for himself all the valley of the Jordan, and Lot journeyed from Kedem.” This means that he went from the east of the world and did not wish to cling to complete faith as did Abraham.

179) “Abram dwelt in the land of Canaan.” The land of Canaan is the Nukva. He “Sat in the land of Canaan” to cling to the place of faith, in the Nukva, and to know his Master’s wisdom. “And Lot dwelt in the cities of the Plain and moved his tent as far as Sodom.” This means that he bonded with the wicked in the world, who departed from faith, and of whom it is written, “Now the men of Sodom were exceedingly wicked and sinners against the Lord.” Each parted to his own way and was fit for him—Abraham for Kedusha [holiness] and Lot for the wicked of the world.

This is the reason why the friends are happy, for they engage in Torah day and night and their bonding is with the Creator, since they do as Abraham did and not as Lot did. It is written abut them, “And you that cleave unto the Lord your God are alive everyone of you this day.”

And the Lord Said to Abram, After Lot Had Separated

180) Woe unto one who hides himself from the Creator, of whom it is written, “Do I not fill heaven and earth? says the Lord.” Why did Jonah escape the Creator, as it is written, “But Jonah rose up to flee to Tarshish from the presence of the Lord”?

181) It is written, “My dove, in the clefts of the rock, in the secret place of the pathway.” “My dove” is the assembly of Israel, Divinity. “In the clefts of the rock” is Jerusalem, the highest in the whole world. As a rock is higher and stronger than all, Jerusalem is higher and stronger than anything. “In the secret place of the pathway” is the place called “the house of the Holy of Holies,” the heart of the entire world.

182) It is written about the Holy of Holies that it is in the “Secret place of the pathway” since Divinity hid herself there, like a woman who is chaste for her husband and does not walk outside her house, as it is written, “Your wife shall be as a fruitful vine, in the innermost parts of your house.” Similarly, the assembly of Israel does not stay outside her place, in the secret place of the pathway, except during the exile, when she is within the exile. This is why the rest of the nations have it better and more peaceful than Israel.

The Temple is the Nukva, as it is written, “And the veil shall divide unto you between the holy place and the most holy.” The veil is the Parsa at the place of Chazeh, which separates between the Chazeh and below, where the Hassadim are revealed in illumination of Hochma, which is the holy, and the Chazeh and above, where the Hassadim are covered and are hidden from illumination of Hochma, which is the Holy of Holies. This is why the Holy of Holies is called, “The secret place of the pathway,” since the Hochma hides there and does not become revealed. The place of the Zivug is from the Chazeh and above in the place of the Holy of Holies, where Divinity would hide herself like a woman who is chaste for her husband and does not go outside her house, for there is the face of a man.

183) When Israel are in the holy land, everything is properly corrected and the throne, the Nukva, is whole over them. When the throne was whole for the upper Israel, they did the work of the Creator, raising MAN and fissuring the airs of the world, and the work rose to her place, to ZON, causing them to mate. This is so because the land is established to work only for Israel. This is why the rest of the nations were moving away from the land, meaning they did not rule it as now, for they were nourished only by the extract of the abundance, which Israel extended through their work, and which satiated the nations of the world, as well. But the majority of the abundance came to Israel and the nations received only an extract of the abundance. For this reason, the governance was for Israel.

184) But did not several kings from among the nations rule even while the Temple stood in the world? In the First Temple, before Israel defiled the land, the rest of the nations did not rule so. Rather, they were feeding on the extract, and at that time, their governance was from this extract. Hence, their governance was not so strong.

When Israel sinned and defiled the land, they seemingly rejected Divinity from her place and she drew nearer to another place. And then the rest of the nations ruled because they were given permission to rule.

185) Only the Creator governs over the land of Israel. When Israel sinned and were offering incense to other gods inside the land, Divinity was seemingly rejected from her place because they were anointing and burning incense for other gods to connect with Divinity, and then they were given governance. The incense makes a tie so as to connect. Hence, they were sucking from Divinity and received the governance from her, and then the rest of the nations ruled, the prophets were cancelled, and all those high degrees did not rule over the land.

186) The domination was not removed from the rest of the nations because they pulled the abundance of Divinity to them. This is why the governance was not removed from the rest of the nations in the Second Temple.

It is even more so during the exile, when the abundance of Divinity is among the rest of the nations, the place where the rest of the appointees govern. For this reason, everyone sucks from Divinity, who grew closer to them.

187) Thus, when Israel were in the land and worshipped the Creator, Divinity was chaste among them and did not come out of the house openly. This is why while the Temple existed, all the prophets of the time did not receive prophecy outside the land of Israel. And this is why Jonah fled outside the holy land, so that prophecy would not be revealed upon him and he would not be obliged to go in the Creator’s mission.

188) But did Divinity not appear to Ezekiel in Babylon, which is outside the land of Israel? However, what happened at that time did not happen before since the day the Temple was built, and that prophecy was only for a time, to comfort Israel. It is written, “The word of the Lord came expressly unto Ezekiel … by the river Kevar” [Kevar means “already” in Hebrew], meaning a river that has existed since the day the world was created, and Divinity was always disclosed on it, before the Temple was built. It is written about it, “And a river went out of Eden to water the garden; and from there it parted and became four heads.” This river, “Kevar,” is one of those four rivers. The garden is Divinity, from which the river that went out of Eden, Hochma, extended and became four rivers. This is why she was disclosed on those four rivers before the Temple was built.

190) And there, Divinity was revealed for the time when Israel needed her, to comfort them for the ruin of the Temple. But Divinity did not appear abroad at other times. This is the reason why Jonah fled, so Divinity would not be revealed over him. Hence, he went from the holy land and fled. And it is written, “For the men knew that he fled from the presence of the Lord.”

191) As Divinity appears only in the place where she should, she appears and is revealed only to one who is worthy of her. Thus, since the day when Lot wished to turn around in his sin, the spirit of holiness departed from Abraham, and when Lot parted from him, the spirit of holiness was promptly over Abraham, as it is written, “And the Lord said unto Abram, after Lot was separated from him.”

Each degree divides into internality and externality. At the root of that division was the ascent of the bottom Hey to the Eynaim, and a new Sium was made at the Sium of GE, a Parsa, and the AHP went outside the degree. Thus, the Kelim above the Parsa, which remained in the degree, are called “internality,” and the Kelim that went outside, below the Parsa, are called “externality” or Achoraim [posterior].

The external Kelim below the Parsa are brought back to the degree during Gadlut because ZAT de Atzilut, which are ZON, are completed only by ascending to the place above the Chazeh, which is the completion of the lower one in the upper one, and they are not complemented in their own place, below the Chazeh. For this reason, the Kelim Bina and TM from the Chazeh and below are always regarded as externality because they cannot be sorted and complemented prior to the end of correction, when the ZON will receive the second kind of completion.

This is the difference between the souls of Israel and the nations of the world. Israel extend from Kelim de Panim [anterior Kelim], which are fit for reception of complete lights even prior to the end of correction. But the nations of the world extend from the external Kelim, which cannot receive completion prior to the end of correction.

Similarly, the worlds divide into internality and externality. The land of Israel are Kelim de Panim with respect to the world, and abroad are the Kelim of externality. Thus, there is no wholeness abroad before the end of correction, for then it is said, “And the Lord shall be King over all the earth,” and “For the earth shall be full of the knowledge of the Lord.” However, before the end of correction, there is no wholeness except in the Kelim de Panim of the world, which are the land of Israel.

Also, the Creator alone governs over the land of Israel. Since the land of Israel is made of Kelim de Panim, it received a correction at that time, too, as it is written, “A land which the eyes of the Lord your God are always upon it,” and in which Divinity appears. However, abroad, dominion is given to the seventy ministers, which are also the externality of Kedusha [holiness], extending from the external Kelim, and which have no wholeness prior to the end of correction. Hence, “And the Lord shall be King over all the earth” did not come true except in the land of Israel.

This is why it is written that as Divinity appears only in its proper place, in the land of Israel, she appears and is revealed only to a man who is worthy of her, who will keep from evoking the Zivug in the externality of the Nukva, in the place below the Chazeh. This is so because then he separates the Nukva from ZA and the abundance goes abroad to the seventy ministers of the nations of the world, which are the owners of the external Kelim that yearn for that abundance.

When Israel sinned and were burning incense to other gods inside the land, they evoked a Zivug in Nukva’s external Kelim, extending the abundance from above downwards, and then the abundance goes to other gods. At that time the rest of the nations reign because the abundance reached their seventy nations. Hence, all suck from Divinity, which drew near them because the external Kelim of Divinity were close to the nations of the world, for only they receive from them.

192) When Abraham saw that Lot had gone back to his bad ways, he was afraid. He said, “Because of my bonding with this one, I lost the holy part that the Creator crowned me with.” “The Lord said to Abram, after Lot had separated from him, ‘Now lift up your eyes and look from the place where you are, northward and southward and eastward and westward.’” What is, “From the place where you are”? It is the place to which you first adhered and were crowned with whole faith, which is “Northward and southward and eastward and westward.” These are the journeys that he traveled in the beginning, as it is written, “And he went on his journeys,” which are Nefesh, Ruach, Neshama, and Haya. Northward is Bina and Neshama; southward is Hochma and Haya; eastward is Tifferet and Ruach; and westward is Malchut and Nefesh. It is written, “Going on still toward the Negev.” Those are the upper degrees, with which he was crowned in complete faith in the beginning.

194) And then he was told that they would not be lifted from him and from his sons forever, as it is written, “For all the land which you see, I will give it to you and to your seed forever.” “Which you see” is the first degree that appeared to him, the degree of Nefesh, as it is written, “To the Lord, who appeared to him.” This is why it was said, “Which you see,” since this first degree, which is the Nukva, consists of all the degrees and all the degrees are seen in it. This is why it was said, “For all the land which you see.”

Like an Apple Tree among the Trees of the Forest

195) Rabbi Elazar happened into a motel in Lod, and Rabbi Hizkiya was there with him. Rabbi Elazar rose at night to study Torah, and Rabbi Hizkiya stood by him because the place was narrow to them. Rabbi Elazar said, “The friends are in a narrow place,” meaning they were doing much Torah and little work, “This is why they are always encountered in narrow and small motels, for they have no money to rent spacious houses.”

196) He said further, “The Creator is like an apple tree among the trees of the forest, lovely and crowns in His colors,” in the three lines, HGT, which are considered the three colors—white, red, and green. “There is none like Him among all the other trees,” which are the seventy ministers, who resemble Kedusha [holiness] like a monkey before a man. “He is finer than all,” meaning He excels and there is none other like Him.

Because of the sin of the tree of knowledge, Divinity was drawn to the side of the seventy ministers, which are the externality of ZA. Hence, after she was corrected and clung once more to ZA, who is called the Creator, Divinity said, “Like an apple tree among the trees of the forest is my beloved among the sons. In his shade I took great delight and sat, and his fruit was sweet to my taste.” This means that there is none other like Him among the seventy ministers to which she clung before, and now the merit of the Creator over them is as apparent as far as light excels over darkness.

197) Prior to her correction, Divinity was under the shade of another, the shade of fig-leaves, the shade of the seventy ministers. It is written, “In his shade, I took great delight and sat.” Since when did she take delight? It cannot be said that she always took delight because due to the sin, she leaned toward the seventy ministers. But he says that it is from the day when Abraham came to the world and loved the Creator with love, as it is written, “Abraham, who loves Me.” Then he corrected Divinity and she reunited with ZA.

“And his fruit was sweet to my taste” is Isaac, who is Abraham’s holy fruit. This is so because while she leaned toward the seventy ministers, which is illumination of the left, she was empty from both Hochma and Hassadim. And after Abraham corrected her to a Zivug with ZA and she received the right line from him, the covered Hassadim, which are considered a shade, the left line illuminated in her once more, too, meaning illumination of Hochma that is clothed in Hassadim of the right. Thus, the illumination of Hochma is considered a fruit and an offshoot of the right line because she could not shine before, as it is written, “Abraham begot Isaac.”

198) Another interpretation: “In his shade, I took great delight and sat” is Jacob, the middle line. Because he decides in the Masach de Hirik, which diminishes the level, it is considered shade and sitting. “And his fruit was sweet to my taste” is Joseph, Yesod, who makes holy fruits in the world, meaning the souls. This is why it is written, “These are the generations of Jacob, Joseph, for all those generations of Jacob stand in the righteous Joseph, who is considered the Yesod of Jacob, and this is why Israel are named after Ephraim, as it is written, “Ephraim my darling son.”

199) “Like an apple tree among the trees of the forest” is Abraham, who is like a fragrant apple. He excelled in whole faith more than all his contemporaries, and he excelled, as in, one above and one below, as it is written, “Abraham was one.”

200) He was one because there was none other in the world who excelled in faith in the Creator besides him. However, it is written, “And the souls that they had made in Haran.” This means that Abraham was converting the men and Sarah the women. Thus, there were others with faith in the Creator besides him, yet, they were not at the high degrees with which Abraham was crowned.

201) Abraham was not called “one” until he was mingled with Isaac and Jacob. When he was mingled with Isaac and Jacob and all three together became the patriarchs of the world, Abraham was called “one.” In other words, after he was mingled as one with all three lines, he was called “one,” and not before. This is when he was called “an apple” in the world, meaning that he has three colors—white, red, and green—like an apple, which implies to the three lines, and he excelled above all his contemporaries.

202) “Like an apple tree among the trees of the forest” is the Creator, the right line. “My beloved” is the Creator, the left line. “In his shade” is the Creator, the middle line. “I took great delight and sat,” on the day when the Creator appeared on Mount Sinai and Israel received the Torah and said, “We will do and we will hear.” Then Divinity said, “I took great delight and sat.”

203) “And his fruit was sweet to my taste” are the words of the Torah, which are sweeter than honey and the honeycomb. “And his fruit was sweet to my taste” are the souls of the righteous, all of whom are the fruits of the produce of the actions of the Creator, and stand with Him above.

204) The souls of the world, which are the produce of the actions of the Creator, are all one. Above, it is still not apparent that they are male and female until all the souls descend in the form of male and female, and each soul is male and female connected as one.

205) The female’s craving for the male makes a soul. And also, the male’s craving for the female and his adhesion with her produces a soul, which includes the soul from the craving of the female and takes it. Thus, the craving of the lower one, the female, is included in the craving of the upper one, the male, and the two souls become one, without separation.

206) And then the female contains everything, taking both souls and becoming impregnated by the male in them. The craving of the both of them becomes attached and they become as one. Hence, everything is mingled with each other and when the souls come out, male and female are mingled in them as one.

207) Afterwards, when they descend to the world, the male and female separate from one another; one turns this way and the other turns that way, and later, the Creator mates them. But the key for the Zivug is given to none other than the Creator, for only He knows how to mate them, to unite them properly so they become male and female of the same soul.

208) Happy is the man who is rewarded with his actions and walks on the path of truth, to unite a soul with a soul for him, male and female, as they were before they descended into the world. But if he is not rewarded, he will not be given his mate. This is why it is written about him, “And his fruit was sweet to my taste,” since that man has been blessed with a proper correction of male and female. Also, the world will be blessed with sweet fruits from him, meaning handsome offspring, since everything depends on man’s actions, on whether or not he was rewarded.

209) The Creator said to the assembly of Israel, Divinity, “From Me is your fruit found.” It does not say, “Is My fruit found,” but “Your fruit,” indicating to that craving of the female, who makes the female of the soul, which is included in the strength of the male. Also, the soul of the female is included in the soul of the male and they become one, mingled in one another. Afterwards, they are separated in the world.

Indeed, by the force of the male is the fruit of the female present in the world. The words, “Your fruit” point to the fruits of the female, to the soul that extends by her craving. The text tells us that even the soul of the female is not from her self, but from her mingling with the soul of the male. This is why he says, “From Me is your fruit found.”

210) “From Me is your fruit found.” This is so because by the craving of the female herself, from which the female of the soul comes, the fruit of the male is found. Had it not been for the craving of the female for the male, there would be no fruits in the world, meaning there would be no offspring.

And It Came To Pass in the Days of Amraphel

211) Seven firmaments did the Creator make above, which are the ZAT de Atzilut, HGT NHYM. All of them are in order to know the glory of the Creator and all of them are poised to announce the meaning of the high faith.

212) There is a hidden upper firmament, above those seven firmaments—Bina de Atzilut—the firmament that leads them and shines to all of them. It is hidden—meaning its GAR, AVI—and it is doubted because it is unknown, meaning its ZAT, YESHSUT, since it is hidden and deep and everyone wonders about it. This is why its ZAT is called MI [also “who” in Hebrew], as in, “Out of whose abdomen came the ice?” This is the uppermost firmament, which stands atop all seven firmaments.

213) Below, there is a firmament, Malchut, the lowermost, and it does not shine. And because it is the lowermost and does not shine, that uppermost firmament atop them, Bina, which is called MI, conjoins in it. This means that the uppermost firmament, MI, the Hochma, does not shine to any firmament of the ZAT, but only to the lowest among them, which is Malchut. And the two letters, Mem, Yod, of the upper firmament, which is called MI, contains them within it. It is called Yam [sea], from the letters MI.

214) Because all those other firmaments above the lowermost firmament, which are HGT NHY, became streams and enter it, it becomes the upper sea and bears fruit and various fish, which are the Mochin that it gives to BYA. David said about it, “There is the sea, great and wide, in which are swarms without number, animals both small and great.”

215) It is written about it, “Who has aroused one from the east whom He calls in righteousness to His feet? He delivers up nations before him and subdues kings.” “Who has aroused from the east” is Abraham. Abraham awakened the upper firmament, called MI, to bestow Hochma upon the lower firmament, called Yam [sea]. “He calls in righteousness to His feet” is the lowest firmament of all seven firmaments, which became a sea.

“He delivers up nations before him.” “Before him” is the bottom firmament, which takes vengeance and makes the enemies fall. David is praised in him and says, “You have also made my enemies turn their backs to me, and I destroyed those who hated me.” This is so because the illumination of Hochma destroys all the external ones and the Klipot. And since only the bottom firmament receives illumination of Hochma, and the six that are above it, he says that he takes vengeance and makes the enemies fall, and also, “He gives nations before him.”

216) “He gives nations before him” are the nations that Abraham was chasing and the Creator was killing. “And subdues kings” refers to the angels appointed over them from above. This is so because when the Creator inflicts Din [judgment] in the world, He inflicts Din on everyone, above and below, in the nations below and in their ministers above in heaven.

217) “He pursues them, passing on in peace.” “He pursues them” is Abraham, since Abraham was pursuing them and the Creator was passing before him and killing them. “Passing on in peace” is the Creator, who is called “peace.”

218) “By a way he had not been traversing with his feet” means that neither an angel nor a messenger was walking before Abraham, but only the Creator, as it is written, “Traversing with his feet.” “His feet” are those angels that are under the Creator, as it is written, “And His feet shall stand in that day.” The angels are called “His feet.” And the meaning of the words, “His feet” is the angels—who will not come by Abraham’s way at that time, but the Creator alone was on his way.

219) Another interpretation: When the Creator awakened the world, which is Malchut, to bring Abraham closer to Him, this awakening was for Jacob, who is the east. This is because Jacob was destined to come out of him and beget twelve tribes, all of which would be righteous before the Creator. And the meaning of the words is that MI, which is Bina, awakened the world to bring Abraham from the east, for the east is Jacob, since Abraham, Isaac, and Jacob are called “south,” “north,” and “east.”

220) “He calls in righteousness to His feet.” The Creator was always calling on Jacob since the day the world was created. And this indeed is the reason why he was called Tzedek [justice], which is Malchut. “To His feet” means bonding with Him in His work and bringing him closer to Him, as it is written, “And all the people that are at your feet,” which is the people that are connected to you. “To His feet” means bonding with Him.

221) “Who has aroused one from the east,” from which the light begins to shine. All the force of the light in the south, Hesed, is from the east, which is Tifferet. This is why it is written, “Who has aroused” the light of the south, Hesed, “From the east,” which is Tifferet, who aroused him. Tifferet takes and is nourished first, and then gives to VAK, which are included in Tifferet, in which there is the south, Hesed. The desire of the upper firmament, Bina, is to bestow upon the east, Tifferet. This means that the one who receives from Bina is Tifferet, who is the main one from the VAK. Afterwards, he gives to the edges, in which there is the light of Hesed. Thus, the south does not receive from Bina but from the east. This is why it is written, “Who has aroused one from the east?”

222) “He calls in righteousness to His feet” is west, Malchut, who always calls to the east, Tifferet, and does not rest, as it is written, “O God, keep not Your silence,” since the west, Malchut, called Elokim [God], always awakens to Him. “He delivers up nations before him and subdues kings,” since from Him, from the east, he receives the strength to subdue all the peoples of the world.

223) “Who has aroused one from the east” is Abraham, who took the awakening to the Creator only from the east because when he saw the sun rising in the morning from the east, he took an awakening for himself, which is the Creator. He said about the sun, “This is the King who created me,” and he worshipped the sun the whole day. In the evening, he saw that the sun was setting and the moon rose. He said about the moon, “This one must be ruling the worship that he was worshipping the whole of that day, the sun, since the sun had darkened before the moon and does not shine.” Thus, he worshipped the moon the whole of that night.

224) In the morning, he saw that the moon darkened and the east illuminated. He said, “There must be a king and a ruler over all those, who leads them.” When the Creator saw Abraham’s desire, He appeared before him and spoke to him, as it is written, “He calls in righteousness to His feet.” Righteousness is the Creator, who called him and spoke to him and appeared before him.

225) “Speak righteousness and declare things that are right.” All of the Creator’s words are true. “And declare things that are right” because when the Creator created the world, the world did not stand, but collapsed to this side and to that side. The Creator said to the world, “Why are you falling?” It told Him, “Dear Lord, I cannot stand because I have no foundation [Yesod] on which to stand.”

226) The Creator told it, “Thus, I will place a righteous one within you, Abraham, who will love Me.” And the world immediately stood and existed. It is written, “These are the generations of the heaven and the earth when they were created.” Do not read it, BeHibar’am [when they were created], but BeAvraham [in Abraham, same letters in Hebrew], since the world existed in Abraham.

227) The world replied to the Creator, “Abraham is destined to beget sons who will destroy the Temple and burn the Torah.” The Creator told it, “One man will come out of him, Jacob, and twelve tribes will come out of him, all of which are righteous.” Promptly, the world existed for him.

228) It was said, “And he spoke,” and “And he said,” and each has its unique reason. “And he spoke” means in disclosure, which is Malchut, who is called “the revealed world.” This is the outermost degree and is not an internal degree, such as the ones above her. “And declare things that are right” is the Malchut, which is considered speech.

229) “And he said” implies to an internal degree, above Malchut, which governs the speech, Malchut. This is the meaning of “Declare things that are right.” “Right” is a high degree, where Jacob is, Tifferet, as it is written, “You have established rightness.” This is why it writes, “Declares” here, and does not write, “Speak,” to indicate that it refers to Tifferet and not to Malchut.

230) But it is written, “And He spoke unto you His covenant.” As was said “Speak” regarding the covenant, he could have said it with Tzedek [justice], too. Speaking is also considered a covenant, Yesod, since Tifferet and covenant are one. However, Yesod is a degree that rules over the lower one, which is the “Speak righteousness,” hence it is possible to use “Spoke” in it, as well.

Although it is said that speaking is the lowermost, it is a high and important degree. Speaking indicates that it is filled with all the degrees and that it is a high degree. This is so because although speech is the outermost degree, Malchut, Malchut is not called “speech,” unless when she is built and made of an internal Partzuf, equal to ZA PBP [Panim be Panim (face-to-face)]. At that time, ZA is called “voice,” and the Nukva, “speech.” Thus, on the one hand, speech means Malchut, the most external and the lowest, and on the other hand, it indicates to her complete construction, PBP with ZA, at which time she is a high degree.

O God, Do Not Keep Silent

231) The awakening of the upper one is only through the awakening of the lower one because the awakening of the upper one depends on the craving of the lower one.

232) “O God, do not keep silent.” This is the awakening from below, from the side of the Nukva, so as to govern. David said, “O God, do not keep silent” from awakening to the upper one, ZA, and to bond with the right, his Hesed.

233) “For behold, Your enemies make an uproar. …For they have conspired together with one mind, against You they make a covenant.” The Nukva is the left, Hochma without Hassadim, and Hochma cannot shine without Hassadim. For this reason, all the Klipot and enemies of Kedusha [holiness] raise their heads. And for this reason, “O God, do not keep silent” from awakening upwards to ZA.

This is so because at that time, the right of ZA awakens and ties her with him. And when she is tied to the right, when the Hochma in her dresses in the Hassadim on the right, the enemies break, since the illumination of Hochma destroys all the enemies of Kedusha, as it is written, “Your right hand, O Lord, glorious in power, Your right hand, O Lord, dashes the enemy in pieces.”

234) When all those kings join together to wage war on Abraham, they conspired to annihilate him from the world. And since they ruled Lot, Abram’s nephew, they immediately went, as it is written, “And they took Lot, Abram’s brother’s son … and his goods, and departed.” This was so because Lot’s form was similar to that of Abraham, and this is why “And [they] departed,” since the whole war was for him and they thought that they had already captured him.

235) They wanted to kill Abraham because Abraham brought the people of the world out of idolatry and into service of the Creator. This is why they wished to kill him. Furthermore, the Creator evoked them in the world to fight Abraham, so as to magnify Abraham’s name in the world and bring him closer to His work.

236) When Abraham awakened to chase them, it was said, “O God, do not keep silent.” This means that the Nukva awakened for ZA and raised MAN to him, to extend Hesed, which is right, until everything was tied to Abraham, Hesed de ZA, meaning the Hochma in her clothed in Hassadim and her illumination was completed. And when everything was tied in Abraham, all the kings broke before him.

Melchizedek King of Salem

237) “And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.” When the Creator, Bina, wished to create the world, which is ZA, He elicited one flame of the harsh spark and blew wind into wind, and the flame was darkened, as well as burned. He elicited a single drop from the sides of the deep and put them together—the drop and the flame—and created the world with them, ZA.

It is known that when Bina gives VAK to ZON, she, too, must diminish into VAK. At that time, she lowers the three letters ELEH de Elokim to ZON, while she herself remains in the two letters MI of Elokim, which are VAK without a Rosh. And then she gives VAK to ZON.

When she wishes to impart GAR to ZON, she raises ELEH from ZON and returns them to her degree, and the ZON rise with them. At that time, the left line comes out in Bina and the five letters Elokim [in Hebrew] become concealed in name due to lack of Hassadim. Thus, division occurs between the two lines—right and left—of Bina, and ZA with the Masach de Hirik becomes MAN to her. On the one hand he reduces the power of the left line, and on the other hand he increases the Hassadim, and then he decides between them and unites them with one another.

And after ZA complements the three lines in Bina, he is rewarded with those three lines, as well, since the lower one is rewarded with the full measure that he induces in the upper one. Here The Zohar explains the imparting of Mochin de GAR to the ZON, which is her own GAR, when she has already returned ELEH to herself and the illumination of Shuruk illuminated in her, meaning the left line in her. At that time, the lights in her are concealed and she needs the ascent of ZA with his Masach, to mate on it and to educe the middle line through it, which decides and complements her two lines.

This is why it is written that when the Creator, Bina, wished to create the world, to give Mochin de GAR to the world, which is ZON, He elicited a single flame of the harsh spark, which disclosed the power of Din of the left line like a fire that burns for lack of Hassadim. “And he blew wind into wind,” meaning the lower wind [Ruach], which is ZA, blew into the upper Ruach, ZAT de Bina, and then ZA rose for MAN with his Masach to ZAT de Bina and became Ruach to her.

This is regarded as “the blowing of wind into wind” [Ruach into Ruach]. “And the flame was darkened, as well as burned,” since the Dinim in ZAT de Bina were doubled. This is so because before the Zivug was made on the Masach de ZA, not only was the fire of the left line not corrected, but the left line was diminished and darkened into VAK, which is Haran, as well. It follows that it was darkened because the Masach de ZA rose and burned, as well, since the Zivug on the Masach did not yet come out to extend the level of Hassadim.

Afterwards, the Zivug of the upper light on the Masach de ZA was made and the level of Hassadim appeared on it, as it was written, “He elicited a single drop from the sides of the deep.” The Masach de Tzimtzum Bet [second restriction] is called, “deep,” and the level of Hassadim, the middle line, is called “a single drop,” since the three lines are called “three drops.” With a Zivug on the Masach, called “the sides of the deep,” He elicited a single drop, the level of Hassadim. “And put them together as one” means that He connected the two lines—right and left of Bina—at the level of Hassadim, to be as one line, meaning He made peace between them. Thus, they clothed one another—the Hochma on the left with the Hassadim on the right—and the Hassadim on the right in the Hochma on the left. With these Mochin, He created the world, ZA, since because ZA caused the illumination of these Mochin in Bina, he was rewarded with them, as well.

238) After he explained the elicitation of the Mochin in Bina, and their extension to ZA, he elaborates on it. He says, “That flame rose and was crowned with the left line of Bina, and that drop, which is the middle line, rose and was crowned with the right line of Bina. Then they rose in one another and the two lines were mingled in each other.

The right and the left exchanged places: 1) The Hassadim on the right extended and came to the left side, and the illumination of Hochma on the left, which is like a burning flame, clothed in Hassadim and returned to the mitigated illumination of Hochma. 2) The illumination of Hochma on the left extended and came to the right side, and now the Hassadim on the right, in VAK, received GAR from the illumination of the left.

It follows that the illumination of the left, which illuminated from above downwards, rose to shine only from below upwards, and the illumination of the right, which illuminated from below upwards, shines from above downwards after it was included with the illumination of the left.

239) The two lines, right and left of Bina were mingled in one another and a complete Ruach, ZA, emerged out of them. Since the ascent of ZA to Bina caused the elicitation of three lines in Bina, ZA, too, was rewarded with those three lines.

This means that ZA emanated from them in three lines. The right and left of Bina were mingled in one another and became one in ZA, and the Ruach was placed between them as a middle line. This is why three lines emerged in it, and all three lines of ZA were crowned in one another like the three lines of Bina, where the left was crowned in Hassadim of the right, and the Hochma in it was completed. Thus, the right was crowned with the Hochma on the left, was completed in GAR, and the middle line was crowned with the Hassadim on the right and obtained GAR from the right. Then there is wholeness above, in Bina, and wholeness below, in ZA, and the degree of Mochin de ZA is completed.

240) It turns out that the first Hey de HaVaYaH, Bina, was crowned with Vav de HaVaYaH, ZA. This is so because by the ascent of ZA to Bina, the Mochin in her appeared as three that come out of one. Vav de HaVaYaH, ZA, was crowned in Mochin through the first Hey de HaVaYaH, and Bina is the one that is rewarded with all three.

Then the bottom Hey de HaVaYaH, Nukva de ZA, rose to Vav de HaVaYaH, ZA, and was tied in him in a complete connection. In other words, she received the Mochin de Bina from him, and at that time, it was said about the bottom Hey, which is called “Melchizedek,” as it is written, “Melchizedek King of Salem” [King of Salem also means “whole king” in Hebrew]. This is so because now he is a whole king, a king who reigns in full. When is Nukva de ZA regarded as a whole king? On Yom Kippur [Day of Atonement], when Malchut rises and clothes in Bina, and every Panim [face/anterior] shines, and the Panim of Nukva shines as the Panim of Bina.

241) Melchizedek is the last world, the Nukva de ZA. King of Salem is the upper world, Bina. When they are crowned in one another, the lower world is crowned with the upper world without separation and the two worlds are as one. Then even the lower world is completely one with the upper world, since at that time the Nukva de ZA rises and dresses the Bina, and each lower one that rises to the upper one becomes exactly like him. Thus, then the two worlds—the Nukva with the Bina—become as one thing.

It is written, “Brought forth bread and wine,” meaning that those two are in him. Bread means the light of Hassadim on the right, and wine means the illumination of Hochma on the left. This is why it is written, “Brought forth bread and wine,” telling us that these two lights are now in Melchizedek, the Nukva when she clothes Bina.

It is also written, “And he was priest of God the Most High,” meaning that the lower world is using Hassadim opposite the upper world. This is so because “And he was priest” is right, the light of Hassadim in Nukva. “Of God the Most High” is the upper world, Bina. And the meaning of the words, “He was priest” is that the Nukva is using the light of Hassadim, called “priest,” for “God the Most High,” for Bina. The decision of the middle line in Bina, which came out through the Zivug on the Masach de Hirik, makes Nukva de ZA the carrier of this Masach. Thus, the Nukva serves as a priest to illuminate the Hassadim to God the Most High, to Bina. This is why the Nukva is blessed with Hassadim, as well.

242) The lower world, the Nukva, receives blessings when she bonds with the high priest, the right line in Bina. At that time, after the Nukva received the blessings from the high priest, she blessed Abraham, as it is written, “And he blessed him, and said, ‘Blessed be Abram of God Most High.’” Similarly, the priest below, in this world, should make ties and unite unifications and bless this place, Nukva de ZA, so she will connect with the Hassadim on the right of Bina. By that, the two worlds, Nukva and Bina, connect and become as one.

243) “Blessed be Abram of God Most High, Maker of heaven and earth.” This is a blessing, in which there is the correction of the intention that we must intend in all the blessings that we bless, since “Blessed be Abram” is similar to what we say in every blessing, “Blessed are You.” “Of God Most High” is similar to what we say in every blessing, “The Lord our God.” “Maker of heaven and earth” is similar to what we say in every blessing,” “King of the world.” This verse is the blessing.

“And he blessed him, and said, ‘Blessed be Abram of God Most High’” is the order of intention from below upwards. “And blessed be God Most High, who has delivered your enemies into your hand” is the order of the intention from above downwards.

The intention of the blessing is that first, abundance is brought down from Bina to ZON, to elevate the Bina and educe all the Mochin in her. This is considered from below upwards, raising ZON from their place up to Bina to complement her. This order is in the first half of the blessing, through “King of the world.” Finally, the abundance is extended from above downwards, from Bina to ZON and to the lower ones. This comes at the conclusion of the blessing, after “King of the world.”

The explanation is that the merit of ZON to receive the Mochin from Bina is only because they rose and complemented the Mochin de Bina with the middle line that comes out on their Masach in three that comes out of one. At that time, ZON, too, are rewarded with the same amount that illuminated in Bina thanks to them, in one that is rewarded with all three. Therefore, if we wish to extend a degree from Bina to ZON, we must first elevate the ZON to Bina, to cause additional Mochin in her. Afterwards, they will receive that same addition that they caused in Bina, too.

Also, the ascents of ZON to Bina are through the letters ELEH of Elokim. During Bina’s diminution, they come down to ZON, and during her Gadlut, she brings the letters ELEH back to her and they raise the ZON to her along with them.

This is why the first half of the blessing is arranged from below upwards, to elevate ZON so as to complement the Bina. Also, the word “Blessed” implies extending ELEH from the Katnut of Bina, the upper blessing, and to bring them down to HGT de ZA, which are the three circumcisions, “You are the Lord our God.” “You” is Hesed, “The Lord” is Tifferet, “Our God” is Gevura.

After ELEH extended in HGT de ZA, we intend for the Bina to bring her ELEH back to her degree, at which time the ZON rise along with them and complement the Mochin in her in the middle line. At that time, Bina is called “King of the world” because the Mochin have been completed in her. Afterwards, in the second half of the blessing, we extend the Mochin from above downwards, from Bina to ZON and to the lower ones because they are rewarded with the same amount that ZON have caused in Bina.

It is written, “Blessed be Abram of God Most High, Maker of heaven and earth.” This is the arrangement of the phrasing of all the blessings. The first three words, “Abram of God Most High” imply to HGT de ZA, who receive ELEH from the upper blessing. It is like the three words [in Hebrew], “You are the Lord our God.” “Maker of heaven and earth” is like “King of the world.” When Bina brought ELEH back to her, when ZON rose along with them and complemented the Mochin with her, at which time Bina is called “Maker of heaven and earth,” as in the rest of the blessings, when she is called “King of the world.”

Thus far, “And he blessed him, and said, ‘Blessed be Abram of God Most High,’” is the order of intention from below upwards, when raising ZON from their own place up, to complement the Bina. “And blessed be God Most High” is the order of intention from above downwards, when extending the Mochin from above, from Bina, down to the ZON, like the second half of the blessing, like the rest of the blessings.

It is written, “And He gave him a tenth of all,” meaning he gave a tithing to Nukva, to adhere to the place, since the connection is tied below, in the Malchut that ends the illumination of the Nukva, so as to prevent a gripping to the outer ones, and the tithing ends her illumination.

244) It is written, “To David, Unto You, O Lord, do I lift up my soul.” Why does it not say, “A psalm of David” or “A psalm for David”?

245) David spoke for his own degree, and the praise he said was for himself. “Unto You, O Lord, do I lift up my soul” means to You, Lord, above. “My soul” is David, who is the first degree, Malchut, the first one from below upwards. “I lift up” as in “I will lift up my eyes unto the mountains,” since throughout his life, David tried to raise his degree to Bina, to crown it above in Bina and to tie it there in a complete connection as it should be.

246) Similarly, it is written, “To David. Bless the Lord, O my soul, and all my insides, bless His holy name.” He also said, “Bless the Lord, O my soul” for his own degree. Et [“of,” absent in the English translation] is to connect to Bina. “And all my insides” are the rest of the animals of the field, meaning the Sefirot of the Nukva, as it is written, “And my insides were moved for him.”

He said, “Bless … my soul” for his own degree. “The Lord” is the wholeness of everything, the whole of everything. Et [the] is Malchut, “The Lord” is ZA, and “The Lord” is the complete unification of ZA and Nukva.

249) It is written, “I, even I, am the one who wipes out your transgressions for My own sake.” One “I” is at Sinai and one “I” is when the world was created. “I” is the name of Malchut, and this is in Sinai. But in the creation of the world it is the name of Bina, since with the ascent of Malchut to Bina, Bina is called “I,” as well, like Malchut. “I am the Lord your God” is in Sinai, and one when He created the world, as it is written, “I have made the earth.” Here, it includes Malchut and Bina together, showing that there was no separation between above—Bina—and below—Malchut.

250) It does not say “Removes your transgressions,” but “Wipes out your transgressions,” so they will never be seen again. When it writes, “For My own sake,” it is to reveal the Rachamim that are dependent upon Me, as it is written, “For the Lord your God is a merciful God.”

251) “Who wipes out your transgressions for My own sake.” With their sins, the wicked of the world make a flaw above. This is because when the sins go up, the Rachamim, the upper light, and the suction of the blessings do not come down. Hence, this degree, the Nukva, which is called, “I,” does not receive blessings from above to nurse the lower ones. This is why it is considered a flaw for her. This is why she says, “For My own sake,” so the blessings will not prevent Me from nursing everyone.

252) Similarly, it is written, “See now that I, even I, am He.” There, too, the first “I” indicates Bina and the second “I” indicates Malchut to show that there is no separation between the Bina above and the Malchut below.

253) Similarly, when there are righteous in the world, the blessings extend to all the worlds. When Abraham came, blessings extended to all the worlds, and thanks to him there are blessings above—in the upper worlds—and below—in the lower worlds. It is written about that, “In you shall … be blessed,” which is the lower ones, and it is written, “And I will bless them that bless you”, which is the upper worlds. When imparting blessings below, they are blessed first, which is as it is written, “And I will bless them that bless you.”

254) Isaac came and announced to all that there is a Din [judgment] and a Dayan [judge] above to avenge the wicked. He evoked the Din in the world so that all the people in the world will see the Creator. Jacob came and evoked Rachamim [mercy] in the world, and complemented the faith in the world as it should be. Abraham extended the Hesed, the right line of faith, the Nukva; Isaac extended the Din and the Gevura for her, her left line; and Jacob complemented her by extending Rachamim, the middle line.

255) During the days of Abraham, it is written, “And Melchizedek king of Salem.” This means that the throne, Nukva, was crowned in her place, in Bina, and then the Nukva is a whole king [Shalem (like Salem) means “whole” in Hebrew], completely flawless, and the Nukva elicited proper nourishments to all the worlds. It is written about it, “Brought forth bread and wine,” meaning that all the worlds were not devoid of the blessings. “Brought forth” is as it is written, “And the earth brought forth,” meaning the Nukva, which brought forth nourishments and blessings from the upper degrees to all the worlds.

256) “And he was priest of God the Most High,” meaning that everything is in the uppermost wholeness, as it should be, in the wholeness of Bina, who is called “God above.” This indicates that as the wicked blemish the world and prevent the blessings from the world, the blessings come to the world thanks to the righteous and all the people in the world are blessed because of them.

257) “And he gave him a tenth of all,” meaning Melchizedek gave him of those blessings that come out of the “all,” which is Yesod. This means that Melchizedek, who is the Nukva, received the tenth, the blessings, from Yesod, and imparted upon Abraham. It is from the Yesod because this is the place from which all the blessings that come down to the world come out.

Another interpretation: “And he gave him a tenth of all” means that the Creator gave a tenth to Abraham, one out of ten, ten out of a hundred, the Malchut. In her Katnut, there is only one Sefira in her—Keter. At that time it is one out of ten Sefirot in ZA. In her Gadlut, she has ten complete Sefirot, and then she is ten out of one hundred Sefirot in ZA. The Creator gave Abraham this degree, and henceforth Abraham was admitted into proper existence above, meaning he was rewarded with complete attainment for all eternity.

259) Rabbi Shimon said that anyone who does not wash his hands properly [Netilat Yadaim—spiritual cleansing of hands], besides being punished for it above, he is punished below, in this world, too, for he inflicts poverty on himself. And according to his punishment, so is his reward above and below. And one who washes his hands properly brings upon himself blessings above—the blessings are properly on his hands—and is blessed below with wealth.

After These Things

261) Through awakening below, there is awakening above, as it is written, “I am my beloved’s, and his desire is for me.” This is so because there is no awakening above before there is awakening below, and the blessings above are present only where there is substance, not in an empty place, without substance.

262) How do we know that? From Ovadiah’s wife, to whom Elisha said, “Tell me, what do you have in the house,” since there are no blessings above on an empty table or an empty place. This is why it is written about Ovadiah’s wife, “And she said, ‘Your maidservant has nothing in the house except a jar of oil.’” And why a jar? It is because it contained only enough for oiling the finger, meaning VAK without Rosh, which is called “the little finger,” as in a severed Vav.

263) Elisha said, “You have comforted me,” for I did not know how there would be blessings above in an empty place. But now that you have oil, it is a place in which there will be blessings because there are blessings in the oil.

264) But it is written, “It is like the dew of Hermon coming down upon the mountains of Zion.” This is adjacent to the words, “For there the Lord commanded the blessing.” And it does not say “oil” but “dew.” Thus, dew is the place of the blessing, not the oil. However, it is oil and it is dew, meaning they are both the same discernment, since this dew is what the Creator threw from the upper oil, and this oil comes out to the right side.

265) They are two, wine and oil, and they go to two sides—wine to the left and oil to the right. From the right, the blessings come out to the world. Also, the holy kingship is anointed from there to the kings of Israel. And because the oil was first corrected below—for she had only “a jar of oil,” an awakening below—oil came down from above, which is the emptying of the blessings from above, an awakening above.

266) Out of the awakening above of this oil, it is about to be emptied on David and Solomon, so they will both be blessed.

267) We learn from the table of the showbread, from which blessings and nourishments come forth to the world, that it must not be empty for even a moment so the blessings will not pass away from there. Similarly, it is forbidden to bless on an empty table since the blessings from above are not present on an empty table.

268) It is written, “I am my beloved’s, and his desire is for me.” In the beginning, “I am my beloved’s,” and afterwards, “And his desire is for me.” “I am my beloved’s” is to first set up a place for him with an awakening from below, and then, “And his desire is for me.”

269) Divinity is not present with the wicked. When a person comes to purify and bring himself closer to the Creator, Divinity is over him. It is written about it, “I am my beloved’s,” first, and then, “And his desire is for me,” since when one comes to purify, he is purified.

270) After these things, when Abraham chased the kings and the Creator killed them, Abraham was astonished. He said, “Perhaps I missed all of that reward when I was bringing people in penance to the Creator and held them to bring them closer to him, since now people were killed by me.

Promptly, the Creator told him, “Fear not, Abram, I am your shield, your reward shall be very great.” In other words, you are being rewarded for them, for them being killed, since all of them will never be rewarded with reforming their deeds.

The Word of the Lord Came Unto Abram in a Vision

271) “The word of the Lord came unto Abram in a vision.” “In a vision” refers to that vision that is a degree in which all the forms are seen. Before Abraham was circumcised, only one degree spoke to him. This is the vision, the Nukva, of which it is written, “Who sees the vision of the Almighty.”

272) When he was circumcised, all the degrees were on that degree called, “vision.” And then He spoke to him, as it is written, “And I appeared unto Abraham,” which is Hesed, “Unto Isaac,” which is Gevura, “And unto Jacob,” Tifferet, “As God Almighty,” which are Yesod and Malchut. Thus, all the degrees from Hesed on shine in the Nukva. Before he was circumcised, those degrees were not on him, speaking with him, but only the Nukva, only the vision of the Almighty.

273) But it is written, “And the Lord appeared unto Abram,” which is the degree of Nefesh. And it is written, “And Abram journeyed, going and journeying toward the South,” which is Ruach. Also, it is written, “And he built there an altar,” which is Neshama. Thus, here we have the upper degrees that he attained, so why is it said that prior to his circumcision, the upper degrees were not on that degree, to speak with him?

274) But before he was circumcised, the Creator gave Hochma [wisdom] to Abraham, meaning the upper degrees, to know Hochma and to adhere to the Creator, and he obtained faith. However, he was not speaking with Him, but only the bottom degree, the Nukva, as in, “The vision of the Almighty.” When he was circumcised, all the upper degrees were on that lowest degree to speak with him, and then Abraham rose in all the degrees.

275) As long as one is not circumcised, he has no grip of the name of the Creator. Once he is circumcised, he enters His name and clings onto Him. But did Abraham not cling to Him before he was circumcised? Indeed, he clung to him, but not as it should be, since due to the sublime love that the Creator loved him, He brought him close to Him; this is why it was not as it should be.

276) Afterwards, the Creator commanded him to circumcise, and the covenant, meaning Yesod, was given to him, that is, the connection of all the upper degrees. A covenant is a connection, connecting all of them together, to integrate them in one another. A covenant is a connection, when everything connects with it. For this reason, before Abraham was circumcised, his words with Him were only in a vision. This means that he lacked the upper degrees because he was missing the covenant, that he was the connector of all the degrees together.

277) When the Creator created the world, He created it only with a covenant, as it is written, “Beresheet [In the beginning] God created.” Sheet is a covenant, since the Creator created the world with a covenant. Also, it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” This is so because a covenant is a connection that day and night, which are ZA and Nukva, will not part.

278) When the Creator created the world, it was on the condition that if Israel came and received the Torah, they would exist. And if not, then I will turn you back to chaos. Indeed, the world did not exist until Israel stood at Mount Sinai and accepted the Torah, and then the world existed.

279) From that day forth, the Creator creates worlds. And who are they? They are the Zivugim [plural of Zivug] of people, since from that time, the Creator makes Zivugim and says, “The daughter of so and so with so and so.” And these are the worlds that He creates, since each Zivug is considered a world.

280) It is written, “After these things the word of the Lord came unto Abram in a vision.” These words are words of Torah, as it is written, “These words the Lord spoke.” As they are words of Torah there, they are words of Torah here. And the meaning of the words, after a man engages in these things in this world, the Creator announces the soul and bids it farewell, “I will protect you from all the wicked discernments in Hell,” as it is written, “Fear not, Abram, I am your shield, your reward shall be very great.”

281) “Your reward shall be very great” because anyone who engages in Torah in this world is rewarded with inheriting and inheritance and a lot in the next world, as it is written, “That I may cause those that love me to inherit substance.” “Substance” is the next world, “And that I may fill their treasuries” in this world from all the wealth and abundance in the world. One who goes to the right is rewarded with the next world, and one who goes to the left is rewarded with wealth in this world.

282) When Rabbi Abba came from Babel, he declared, “Whomever wishes for wealth and whomever wishes for long days in the next world will engage in the Torah!” The whole world gathered unto him to engage in the Torah.

A bachelor, a man vacant of a woman, was in his neighborhood. One day, he came to him and told him, “I want to learn Torah so as to have wealth.” Rabbi Abba told him, “You will certainly be rewarded with wealth through the Torah.” He sat, and engaged in the Torah.

283) In time, he said, “Rabbi, where is the wealth?” Rabbi Abba replied, “It means that you are not studying for the Creator,” and he walked into his room to consider what to do about him. He heard a voice saying, “Do not punish him, for he will be a great man.” He returned to him and told him, “Sit, my son, sit, and I will give you wealth.”

284) In the meantime, a man walked in holding a golden vessel. He took it out so it would be seen, and its shine radiated in the house. He said, “Rabbi, I want to be rewarded with the Torah. I myself have not been privileged with understanding the Torah, and I ask that someone will engage for me. I have great wealth, which my father had left for me.” While he was seated at his desk, he set up thirteen cups of gold on it. “I want to be rewarded with the Mitzva [good deed] of studying the Torah, and in return, I will give wealth.”

285) He said to that man, who did not have a wife, “You engage in Torah, and this man will give you wealth.” The man gave him that gold cup. Rabbi Abba said about him, “Gold or glass cannot equal it, nor can it be exchanged for articles of fine gold.” He sat and engaged in Torah, and that man was giving him wealth.

286) In time, the beauty of Torah came within him. One day, he was sitting and crying. His rabbi found him crying and asked him, “Why are you crying?” He replied, “And what am I neglecting for this wealth—the life of the next world! I do not want to study for the man any longer; I want to be rewarded with the Torah for myself.” Rabbi Abba said, “Now it means that he is already studying for the Creator.”

287) He called upon that man and told him, “Take your wealth and give it to orphans and poor, and I will give you a greater share in the Torah, in everything we learn.” He gave him back the gold cup. There is no better reward in the world than one who engages in Torah. And there is no need for anything in return for it, as it is written, “Gold or glass cannot equal it, nor can it be exchanged for articles of fine gold.”

288) “After these things the word of the Lord came unto Abram in a vision.” Wherever the Torah writes, “In a vision,” it is the name that appeared to the patriarchs, meaning God Almighty, as it is written, “And I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty,” and as it is written, “Who sees the vision of the Almighty.” This is the vision in which all the upper visions are seen. It is like a glass mirror, in which all the shapes are seen. It is all one, the seeing and the vision are one, except one is a translation and the other is the holy tongue.

289) There are many Aramaic words in the Torah. This is why Onkelos was permitted to translate the Torah in the same language that the Creator revealed in the Torah. This language is hidden from the angels of the upper one and they did not know it when the Creator spoke with Abraham.

290) What is the reason that the Creator spoke with Abraham in a language that the angels did not know? It was that Abraham was not circumcised. He was uncircumcised, and with blocked flesh. This is why the speaking was in a translated language, which is hidden from the angels. It is the same as with Balaam, of whom it is written, “Who sees the vision of the Almighty.” “Who sees” is a word that is hidden from the serving angels; it is in Aramaic, so they would not be able to say that the Creator is speaking with that impure uncircumcised one. The holy angels do not need translation; hence, they did not know that the Creator spoke with Balaam.

291) But do the angels not know the translation? After all, Gabriel taught Joseph seventy languages, and the translation is one of the seventy languages! Indeed, they do know, but they do not fear for him and do not watch over him because in their eyes, this is the most loathsome of all the languages.

292) But if it is loathsome in the eyes of the angels of the upper one, why did Onkelos translate the Torah in that language, or Jonathan, son of Uziel, with the Bible [referring only to the Old Testament]? Indeed, it was only loathsome to them, and so it should be, so that the upper angels would not be envious of Israel. However, it is not loathsome to us. This is why the Torah and the Bible were translated into that language and it is not loathsome, since the Creator wrote in the Torah in several places using that language.

293) And because it is hidden from the upper, holy angels, it appeared to Abraham in a hidden way, so the holy angels would not look at him and would not slander that the Creator appeared to an uncircumcised man.

294) When was it revealed to him openly before the upper angels? When He gave him the sign of the holy covenant. At that time, it is written, “And God talked with him, saying.” “God” is a holy name. It does not write, “In a vision,” but a revealed name, which is God.

295) “Saying” means saying and declaring in every language that the Creator spoke with Abraham, meaning that he will no longer be hidden from the angels, and not in another language, which is a translation, but in the language that everyone speaks, so they can tell one another and will not be able to slander and talk. This is why it is written, “And God talked with him, saying.” “God” and not “In a vision,” since He admitted him into the holy covenant and brought him close to Him.

296) This is the reason why the sign of the Creator, which is Divinity, was not given to him until he was circumcised, since she is called “an actual covenant.” Hence, when he entered the covenant, the sign of the Creator was given to him in his name, as it is written, “As for Me, behold, My covenant is with you, and you shall be the father of a multitude of nations. Neither shall your name any more be called Abram.”

Rabbi Hiya Went to See Rabbi Elazar

297) Rabbi Hiya went to see Rabbi Elazar. Rabbi Hagai met him and told him, “This road that is set before my lord, where does it lead?” He told him he was going to see Rabbi Elazar. And he replied, “I, too, will go with you.” He told him, “If you can understand the reason and the point of what you will hear. But if not, turn back.” And he replied, “My lord need not worry about that for I have heard several secrets of the Torah and I withstood them.”

298) It is written, “The offering of My bread for My fire.” “The offering” is an offering of meat, which is sacrificed to atone for the blood of man with the blood of the offering. The flesh of the offering is for the flesh of man because all the offerings are offered only on meat, to atone for flesh.

299) If man sins, what is the sin of the beast, for which the Creator said, “When any man of you brings an offering unto the Lord, you shall bring your offering of the cattle”? The Creator made the spirit of man and the spirit of the beast, and separated them from one another. Therefore, the rising spirit of man rises up, and the descending spirit of the beast is below, and they are separated from one another.

300) Before Adam sinned, it is written, “And God said, ‘Behold, I have given you every herb yielding seed.’” It is also written, “To you it shall be for food.” It was not permitted to eat animals. When he sinned and the evil inclination was immersed in his body and in all his generations, he inflicted Din upon them, bringing the flood over them.

301) Then came Noah and saw that the body was built from the evil inclination, and he offered a sacrifice the way Adam did. “And the Lord smelled the sweet savor … for the inclination in man’s heart is evil from his youth,” said the Creator. Henceforth, since the body is already immersed with that evil inclination, let the body delight itself as much as it wishes and eat meat. And He said, “As the green herb have I given you all.”

302) When man eats meat, the flesh of the man delights in that meat and they mingle with one another, man’s flesh with the flesh of the beast. And the body grows through it. And because of that pleasure, when he delights in eating the meat, the body sins in several sins. The Creator said, “Let the flesh of the offering atone for the body because he ate meat,” and therefore meat grew out of it in the body, and he sinned in it. Thus, let the meat of the offering be atonement for his body.

And the meat, meaning the body that eats meat, makes blood in the body. Thus, the blood that remains outside, which remains of the flesh of the offering, is available for atoning for man’s blood, which is made of the flesh of that beast, as it is written, “For it is the blood that makes atonement because of the life.”

The Kli of the flesh in each Partzuf lacks completeness because the Emanator corrected only the VAK of the Kli of the flesh, for extending VAK of the light of Haya for illumination from below upwards. At the same time, the GAR of the Kli of the flesh, which is extension of the light from above downwards, is still broken, and these are the Klipot and the Sitra Achra, which will not be corrected prior to the end of correction. This is the prohibition of the tree of knowledge, which extended the lights from above downwards to complement the GAR of the Kli of the flesh.

The issue with the offerings for atonement of iniquities is that through the MAN that rises from the offering, a high Zivug is made. In the beginning of the Zivug, rejection extends from these GAR, but they are promptly revoked. From this moment on, before they are cancelled, the Klipot receive and are thus separated from the Kedusha [holiness].

This is why it is written that the Creator made the spirit of man and the spirit of the beast, and separated them from one another. Therefore, the rising spirit of people is above, the descending spirit of the beast is below, and they are separated from each other. This is so because only man is corrected for Kedusha, and he was given the living spirit to shine from below upwards. But the spirit of the beast descends, meaning it tends to receive only from above downwards, from the GAR of the flesh.

Before Adam sinned, it is written, “And God said, ‘Behold, I have given you every herb yielding seed.’” It is also written, “To you it shall be for food,” but not more. In other words, he was permitted only herbs and not meat because the spirit of the beast descends and the meat of a beast can harm him and make him sin, so he will extend from above downwards, too, as in the deed with the tree of knowledge.

When he sinned and the evil inclination was immersed in his body and in all his generations, He inflicted Din upon them, bringing the flood over them. Afterwards, Noah came and saw that the body was made of the evil inclination. He offered an offering, as did Adam, because once the Klipot clung to the body by the eating from the tree of knowledge, they always have the power to make him sin. Thus, now there is no other correction but to make an offering because through offering, the abundance from above downwards which is ascribed to the Sitra Achra is drawn out to them, and they are promptly separated from man’s body.

After he made an offering, he could raise MAN and make that correction of the offering by his own eating of the flesh of the beast. And through the Zivug that he causes above by eating, he separates the Klipot like the offering, as it is written, “This is the table that is before the Lord.”

It is written that the Creator said that henceforth, since the body is already immersed with that evil inclination, let the body enjoy as much as it wishes and eat meat. Since the evil inclination wished to extend from above downwards, it was already immersed in the body. Hence, eating the flesh of a beast will no longer corrupt him. Moreover, if the body enjoys thoroughly, raising MAN by eating as with offering, it will separate this evil inclination from the body. This is why the Creator said, “Let the body enjoy as much as it wants.”

It is written that when man eats meat, the flesh of the human enjoys that meat and they mingle in one another, the flesh of the man and the flesh of the beast. As a result, the body grows. This is so because through the mingling of the flesh of a beast with the flesh of a man, he raises MAN for a high Zivug. In the beginning, the GAR that the body lacks comes down, and before it stops, man’s body receives it, too, and as a result, it grows—meaning receives correction for the GAR that are missing in the flesh of the body, as with the offering, and the body grows from it—meaning acquires Gadlut. However, if he is still not eating in Kedusha and purity, and his eating is not like an offering, the meat of the beast he is eating corrupts him even more. This is why it is written that as a result of the pleasure that he enjoys while eating meat, the body sins in several sins.

Still, he is permitted to eat because the Creator said that the flesh of the beast will be atonement for the body, for there is no other atonement for the iniquity of the tree of knowledge, except meat that is eaten in purity. This is why it is written that he ate meat and that as a result, flesh grew in the body, for if he eats in purity, the flesh of the body grows by the abundance of the Zivug in its inception.

It is also written that he sins in it. This means that if he does not eat in purity, he is corrupted even more and sins in it. Thus, the meat of the offering will be atonement for his body, meaning even after he sinned by the eating of the flesh, there is no other correction to atone for the body, except by eating meat again, in purity.

However, the meat of the beast itself does not mingle with man’s body, to make it bigger, due to the spirit of the beast—which descends—for by that, it would mingle with man’s spirit. This is why there was a correction that inside man’s body, the flesh of the beast turns into blood, and out of that blood, the man’s body grows, and not out of the meat.

And there is yet another correction—the correction of not eating blood. And there is also the correction of throwing over the altar. This atones for the blood, for it is made of the flesh of a beast, meaning it comes in the inside of the body. This is why it is forbidden to eat the blood that remains outside, the blood of beast. It is said about it, “You shall pour it out upon the earth … as water.” It remains outside man’s body and is available for atoning for man’s blood, which is made of the flesh of that beast. Thus, it atones for the blood that is made of the flesh of the beast, which remains in man’s body.

303) It is written, “The offering of My bread for My fire of a sweet savor to Me.” It is also written, “You shall bring your offering.” What is the connection between them? “Peace offerings” come on peace. “Your offering” is sins and blame, which come over sin and guilt. “My offering” is meat. “My bread” is bread and wine. “Savor” is incense; “Sweet savor” is contentment that the priest gives with the intention of the holy Name that he mentions during the sacrificing. And the Levites with intent in song and praise means that they sing while sacrificing.

304) “Observe to offer unto Me in its due season.” “In its due season” means the desire that rules at that time, the time of sacrificing, the desire that is above in the Nukva at that time.

305) When the offering is sacrificed, all the worlds receive a part of it, and the Klipot scatter to all directions. Then the unification of ZON comes close and unites, and the candles, the upper degrees, shine. It is called “desire and friendship in all the worlds,” and the Creator is in a single unification as it should be.

306) This throne of three pillars, what is each of them? There is a reason why David said that he is the fourth pillar of the throne, as it is written, “The stone which the builders rejected.” By that, he implies to the three pillars that precede David, HGT. Where did the builders reject David, as it is written, “The stone which the builders rejected”?

307) “My mother’s sons were angry with me,” said King Solomon about King David when his brothers rejected him. By that, he insinuated to the answer with the words, “The stone which the builders rejected,” which David said when he had Mochin de Achoraim, at which time his brothers rejected him.

308) Why did the Creator see fit to give the kingship to Judah more than to all his brothers? Indeed, the letters of His holy name were engraved in him, since there is the name HaVaYaH in the name Yehuda [Judah, Yod-Hey-Vav-Dalet-Hey]. And the Creator gave glory to His name, which is why he inherited the kingship.

Moreover, Yehuda are the words of His holy name. However, there is no Dalet in the name, HaVaYaH. Rather, this Dalet of Yehuda is King David, who was connected with His name more than all the people in the world, as it is written, “And seek the Lord their God, and David their king.”

Thus, David is connected with His holy name. Moreover, it is a tie of Tefillin. David is the tie of Tefillin of the Creator, the Nukva de ZA. Certainly, the Dalet of Yehuda is King David, and this is why David was tied to His holy name, since in the name Yehuda, there is HaVaYaH, which is ZA, and there is Dalet, which is King David, the Nukva de ZA.

310) “But the Lord is in His holy temple; let all the earth keep silent before Him.” When the Creator, Bina, wished to create the world, ZON, which are called “heaven and earth,” He looked into the thought—Hochma, the Torah—inscribed inscriptions, and extended the light of Hochma to ZON, to heaven and earth. But the world could not stand because they could not receive the light due to the force of Tzimtzum [restriction] and Din that was in Malchut.

Then He created penance, the hidden inner and high Heichal [palace]. “Until He created penance” means until He elevated Malchut to Bina, at which time Bina is called “penance,” for Bina was diminished into a point in the Heichal. By that, Midat ha Din [quality of judgment] in Malchut was mitigated in Bina and became fit for reception of the light of Hochma. It writes that it is “The hidden inner and high Heichal.” This is so because the Heichal was made hidden by the letter Yod, which entered the light of the Heichal and the light became Avir [air]. And there, in the above-mentioned Heichal, the letters—which are ZON—were inscribed and took shape in their engravings. Thus, they became fit for reception of Mochin from there.

311) When this Heichal was created, meaning at a point in the Heichal, He looked at the Heichal and inscribed before Him drawings, meaning Mochin, of the whole world. All the qualities of the Mochin are from here. When He wishes to impart Mochin de Katnut to ZON, He raises the Yod to the Ohr [light] of the Heichal and it becomes Avir [air], meaning Mochin of VAK and Ruach. And when He wishes to impart GAR, He takes the Yod out of the Avir of the Heichal and it returns to being Ohr [light], as it is written, “But the Lord is in His holy temple,” where “The Lord” is Bina, and “In His holy temple” is a point in the Heichal.

It is written, “Let all the earth keep silent before Him.” This means that He inscribed before Him inscriptions and drawings of the whole world. Inscriptions are Mochin de VAK, and drawings are Mochin de GAR. ZON are called “world,” and it is on this Heichal that the measures of all the Mochin depend.

He wished to create the heavens, ZA. He looked at the first light, the first Heichal, AVI, wrapped Himself with it and created heaven, as it is written, “Who cover Yourself with light as with a garment.” Afterwards it writes, “Who stretches out the heavens like a curtain.” At that time, the Yod, Malchut, which entered the light of the Heichal and became Avir, is called “enveloped light,” and then two Heichalot [plural of Heichal] are made in Bina: The first Heichal, in GAR de Bina, is called “upper AVI.” It always remains enveloped light because the Yod does not come out of the Avir of this Heichal.

The second Heichal is in ZAT de Bina, and it is called YESHSUT. When He wishes to impart Hochma, He brings out the Yod from the Avir of this Heichal, the second one, and it returns to being Ohr, and then He imparts Ohr Hochma.

Also, it is known that ZA is always in covered Hassadim like AVI, the first Heichal. It is written, “Who cover Yourself with light as with a garment.” This means that in the beginning, He envelops Himself with enveloped light from upper AVI. Afterwards, it is written, “Who stretches out the heavens like a curtain,” which is ZA, since ZA is always in enveloped light.

312) He considered making the lower world, Nukva de ZA, which needs the light of Hochma, which is not received from the first Heichal. He made another Heichal, YESHSUT, in which the Yod comes out of the Avir and enters it, and from it, He watched and inscribed before Him all the worlds below, all the measures of Mochin that they need, and created them.

It is written, “But the Lord is in His holy temple,” in the second Heichal. “Let all the earth keep silent before Him.” Has [“keep silent,” spelled—HeySamech] are received from His face. He wrote the number HeySamech (65) before Him, which is the number of points, Sefirot, in the whole world, the Nukva, which are sixty-five, such as the number HeySamech. Sixty are six Sefirot HGT NHY where each of which comprises ten, and five are half of Malchut, who is missing her last five, from the Chazeh down. He inscribed all those sixty-five points of the Nukva before Him to bestow upon her when He created the world, which is the Nukva.

When speaking of the Nukva from the fifty gates of Bina, it is calculated as forty-five types of lights in the Nukva. But here he counts sixty-five points because it speaks of her reception from ZAT, HGT NHYM. Thus, the glory of the Creator, Divinity, is only for those who know His proper ways in them in the path of truth, so they will not evoke a Zivug from the Chazeh of Malchut and below. This is so because due to the absence of the five above-mentioned points, it is not a place for Zivug there.

Bless the Lord, You His Angels

315) “Bless the Lord, you His angels… hearing unto the voice of His word.” Happier are Israel than all the other nations of the world, for the Creator has chosen them from among all nations, and has made them His share and His lot. Hence, He has given them the holy Torah, since they were all in one desire at Mount Sinai and preceded doing to hearing, as they said, “We shall do and we shall hear.”

316) And since they preceded doing to hearing, the Creator called upon the angels and told them: “Thus far, you were the only ones before Me in the world. Henceforth, My children on the earth are your friends in every way. You have no permission to sanctify My name until Israel bond with you in the earth, and all of you together will join to sanctify My name, since they preceded doing to hearing, as the high angels do in the firmament,” as it is written, “Bless the Lord, you His angels … They do His word,” first. And then it is written, “Hearing the voice of His word.”

317) “Bless the Lord, you His angels” are the righteous in the land. They are as important before the Creator as the high angels in the firmament, since they are mighty and powerful, for they overcome their inclination like a hero who triumphs over his enemies. “Hearing the voice of His word” means being rewarded hearing a voice from above every day and at any time they need.

318) Who can stand with them, these high, holy ones? Happy are they for they can stand before them. Happy are those who can be saved from them. The Creator’s guidance is over them each day. How can we stand before them? This is why it is written, “Choose, and bring near, so he may dwell in Your courts,” as well as, “Happy is the man whose strength is in You.”

And Abram Said, “…What Will You Give Me?”

319) “I am your shield.” “I” is the first degree to which Abraham clung in the beginning. It is written, “And Abram said, ‘O Lord God, what will You give me?’” ADNI [Lord], when it is filled, is Aleph, Dalet, Nun, Yod, the Nukva. HaVaYaH is written with punctuation of Elokim. Filled HaVaYaH is Yod, Hey, Vav, Hey, Bina. What is the reason that both these names are written in the same verse? It is the connection of the two worlds—the upper world and the lower world. ADNI is the lower world, the Nukva. HaVaYaH with punctuation of Elokim is the upper world, Bina. In this verse, both were united.

320) “What will You give me, since I am childless,” meaning I have no son, and anyone without a son in this world is called “childless.” Why did Abraham say, “What will You give me,” as though he did not believe the Creator?

321) The Creator told him, “I am your shield,” in this world, “Your reward shall be very great,” in the next world. Promptly, Abraham awakened in Hochma and said, “What will you give me? I know that a man who did not bear a child does not receive a reward with which he comes to the next world?” This is why he said, “What will You give me, since I am childless? After all, You will not give me what I have not been granted with.” It follows that a man who was not rewarded with sons in this world is not rewarded with admittance into the presence of the Creator in the next world.

322) Abraham saw in the wisdom of the stars that he would not bear. It is written, “And He took him outside and said, ‘Now look toward the heavens, and count the stars.’” The Creator told him, “Do not look into the wisdom of the stars, but into My name, the Nukva. You will have a son, as it is written, ‘So shall be your seed.’ Koh [‘so’] is the holy name from which a son was tied to him, and not from the Sitra Achra, who is stars and fortunes.

323) Koh is the gate for acceptance of the prayer, which is the Nukva, in whom he will find blessing, and in whom a man will receive his request. Koh is that side which comes from the side of Gevura, the Nukva that is built from the left, Gevura, since Isaac was born from the side of Gevura. And that side of Gevura is called Koh. The fruits come to the world from there, and not from the side below, which is the stars and fortunes.

324) “Then,” it is written, “He believed in the Lord,” meaning adhered above to the Kedusha, to the name Koh, and did not adhere below, to the Sitra Achra. “Then he believed in the Lord,” and not in stars and fortunes. “Then he believed in the Lord,” who promised him that his reward would be very great for the next world. “Then he believed in the Lord,” in that degree that was given the name Koh. He believed that from there the bearing of sons in the world would extend to him.

325) “And He regarded it to him as righteousness,” “Regarded to him,” to that name, Koh, even though it is Din, he regards it as Rachamim [mercy].

Another interpretation: “And He regarded it to him as righteousness” means that he tied a connection to unite the upper one, Bina, with the lower one, Nukva, to tie them together. The Nukva is called Tzedek [justice]. When she united into one with Bina, she extends out of her the first Hey in the name HaVaYaH. At that time, the Nukva is called Tzedakah [righteousness], which is Tzedek with a Hey [at the end of the word] from Bina. And when it writes, “And He regarded it to him as righteousness,” it means that He tied a connection of upper in lower, for therefore now He regards it in the name Tzedakah [righteousness].

326) Abraham, with the letter Hey, bears. Abram does not bear. But he bore Ishmael while he was still Abram? However, he did not bear the son that the Creator promised him while he was Abram. While he was Abram, he bore only below, Ishmael. When he was called Abraham and entered the covenant, he bore above, in Kedusha. For this reason, Abram does not bear in the upper connection, but below. Abraham does bear, as it is said that he connected with Isaac above.

For Who Is God, Save the Lord? And Who Is a Rock, Save Our God?

327) King David said, “For who is God, save the Lord? And who is a Rock, save our God?” “Who is God” means who is the ruler or the appointee who can do anything, besides the Creator? Rather, they do what they were commanded by the Creator because none of them is in his own authority and they cannot do anything. “And who is a rock” means who is strong and can make his own assertion and might, “Save our God”? Rather, they are all in the hands of the Creator and they cannot do anything except with His permission.

328) “For who is God, save the Lord?” Everything is in the permission of the Creator. It is not as it seems in the stars and fortunes, which show something and the Creator changes it into another way. “And who is a Rock, save our God?” means that there is no such painter as the Creator. He is the perfect painter, who makes and paints a form within a form, a fetus in its mother’s insides, and completes that picture in all its corrections, and instills a high soul within it, which is similar to the upper correction.

329) When the desire in that seed of man awakens toward the Nukva, and the Nukva awakens toward him, they both unite together and a son comes out of them, comprising both forms as one. Hence, one must sanctify himself at that time, so that that form will be in perfect depiction, as it should.

330) How great are the deeds of the Creator? The art and painting of a man are like the artisanship and the depiction of the world. In other words, man comprises the entire deed of the world, and he is called “a small world.” Each and every day, the Creator creates a world that makes Zivugim for everyone as he should, and this is considered creating worlds. And He depicted the shape of each of them before they came to the world.

331) It is written, “This is the book of the generations of Adam.” Did he have a book? Rather, the Creator showed Adam ha Rishon each generation and its teachers. And how did He show him all the shapes? He did not show it to him by the spirit of holiness, which are destined to come into the world, as one who looks into wisdom to know what is destined to come into the world. Rather, he saw them all with the eye, and in that very form that they were destined to take in the world. This is so because since the day the world was created, all the souls that are destined to rise in people stand before the Creator in that very form that they are destined to take in the world.

332) Similarly, all the righteous, once they pass away from this world, their souls rise and the Creator provides each of them there with another form to dress in, such as those that they wore in this world. This is the reason why all the souls are before Him and Adam ha Rishon saw them with the eye.

333) But after he saw them, did they stop existing and were they cancelled? All the worlds of the Creator exist and stand before Him until it is their time to come down to the world. It is written about it, “But with him that stands here with us this day … and also with him that is not here with us this day,” meaning that all the people who are destined to be in the world were present there.

334) It is written, “And also with him that is not here with us this day,” meaning only those who will be born to those standing there. This is why it is not written, “Standing with us this day,” for that would mean that they are standing there with them. Rather, it writes, “And also with him that is not here with us this day,” which means that they are not with them. However, of course they were all standing there. But because they were not visible to the eye, the writing says, “With us this day,” meaning although they are unseen. This is why it could not say, “Standing with us this day.”

335) What is the reason that they were not seen here on Mount Sinai as they were seen by Adam ha Rishon, who saw them with his very eyes? After all, it was more appropriate that all the generations would be seen at the giving of the Torah. However, when the Torah was given to Israel, a different vision and high degrees were seeing and looking with their very eyes. They longed to behold and observe the glory of their Master, and this is why they saw only the high glory of the Creator, and nothing else besides.

336) For this reason, all the people who are destined to be present in the world stand before the Creator in those very forms that they are destined to take. It is written about it, “Your eyes have seen my initial form, and in Your book they were all written.” “Your eyes have seen my initial form.” What is the reason that the Creator saw his initial form? It is because the other, upper form, which stands before Him prior to the creation of the world, was like it, and this is why he saw it. “And who is a Rock, save our God,” meaning who is a good painter, who can paint everything, like the Creator?

337) “For who is God” is the Nukva, who is called “God,” which is inclusive. She contains all the degrees—the degrees of the right, which are Hassadim, as well as the degrees of the left, which are Gevurot. The writing speaks of the time when HaVaYaH and Elokim are united, as it is written, “The Lord is the God.” At that time, the Nukva comprises all the degrees, from the right and from the left. The right in her receives from HaVaYaH, and the left in her is her own self, the name Elokim [God]. It is written, “For who is God,” meaning the Nukva in the right in her. “Save the Lord” means she receives from the name HaVaYaH, ZA. “And who is a Rock” is the Nukva in the left in her. “Save our God” is Nukva’s own self, which is called “Our God.”

But the name El [God] is a different degree; it is not considered right, since it is written, “And God that has indignation every day.” Does that mean that the quality of the name God is indignation and Gevurot? In the words, “For who is God, save the Lord,” the Nukva is not alone. Rather, she is united with HaVaYaH, ZA, in a never-ending Zivug. The texts speaks of when ZON rose and clothed upper AVI, at which time they are in a never-ending Zivug, like AVI, since the lower one that rises to the upper one becomes like him.

It is written about it, “For who is God, save the Lord? And who is a Rock, save our God?” A rock is the left in the Nukva. It is not alone, but everything is one, as it is written, “Know this day, and lay it to your heart that the Lord He is the God.” When ZON rise and clothe AVI, this unification of “The Lord He is the God” occurs, and all the degrees are included in the Nukva. The name of the right is “God,” and the name of the left is “Rock,” and they are united as one. But the words, “And God that has indignation every day” speak of the Nukva in her place, before she rose to AVI, and then there are always Gevurot in her.

The Vision of the Almighty—Only in a Vision

338) As long as Abraham was not circumcised, the Creator was speaking with him only through visions, which is the Nukva in her place. It is said about her, “And God that has indignation every day.” It is written, “The word of the Lord came to Abram in a vision,” meaning in that vision, the Nukva, which is the degree in which all the forms are seen, all three lines—right, left, and middle. This vision is the covenant, the Nukva, in which the covenant shines.

339) The Nukva is called “a vision” because it shows that all the shapes are seen in her. Previously, it was said that as long as Abraham was not circumcised, He did not speak with him, but only the degree of the vision, on which the other degrees are not present. And now he says that “in a vision” is a sight that comprises all the upper degrees. But before he was circumcised, it was said, “The word of the Lord came to Abram in a vision”?

340) However, this degree is certainly the sight of all the upper degrees and it was established in the sight of the upper degrees. Also, at the time when Abraham was not circumcised, this degree was in a vision of the upper degrees and she stood in all those colors in the upper degrees. And the sight of those colors stands below her, under the Nukva. On the right is the white color—Hesed. On the left is the red color—Gevura. The color that comprises all the colors is green—Tifferet. The Nukva is called “In a vision,” the vision of all the upper colors, white, red, and green, which stand atop her.

This is why Abraham stood in that vision and spoke with Him although he was uncircumcised. When he was circumcised, it is written, “And the Lord appeared unto him,” since the name HaVaYaH connected to her, meaning the actual upper degrees were included in her. However, before he was circumcised, only the colors were included in her.

341) “The vision of the Almighty” is written about Balaam. In Abraham, it writes only “In a vision.” However, “The vision of the Almighty” is those colors below the Nukva; they are her vision. Only “A vision” is the Hey of the name HaVaYaH, the Nukva, that all the upper forms, which are the three lines, appear in her. This is the reason why concerning Abraham, it writes only “In a vision,” and in Balaam, “The vision of the Almighty,” which in itself consists of the three colors, white, red, and green. This is why it writes that the sight of those colors stands below her, under the Nukva. By that, he divides between the prophecy of Abraham, who was from the three colors in the actual Nukva, who is called only “In a vision,” and the prophecy of Balaam, who was from the vision of the three colors under the Nukva, which is called “The vision of the Almighty.”

342) Therefore, before Abraham was circumcised, he had the same degree of only “In a vision.” When he was circumcised, promptly, “And the Lord appeared unto him,” meaning that all the degrees of HaVaYaH are seen on that degree, the Nukva, meaning the actual degrees. This degree spoke with him in wholeness because the Nukva is the speaking, and Abraham connected from degree to degree and entered the sign of the holy covenant as it should be, in wholeness.

343) When Abraham was circumcised, he came out of the shell of the foreskin, entered the holy covenant, was crowned in the holy crown, and entered the covenant upon which the world stands. At that time, the world existed for him because it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” Thus, thanks to the circumcision, the world exists.

It is also written, “These are the generations of the heaven and the earth when they were created,” which is the letters of “In Hey, He created them,” and also, “In Abraham.” This indicates that the world was created for Abraham. It is all one, the same point as the keeping of the circumcision. And this is why the world was created with Abraham, since he assumed the circumcision, of which it is written, “If My covenant is not day.”

344) When the Creator showed Adam ha Rishon all those generations in the world, he saw each and everyone of them, each and every generation, all standing in the Garden of Eden in the same shape in which they were destined to stand in the world. When he saw David, who had no years of life at all, he was perplexed, and gave him seventy years of his own. This is why he only had 930 years, and those seventy years short of a thousand were given to David.

345) This is the reason why David had only the seventy years that Adam ha Rishon gave him, since everything below is done from above, in the upper world.

The Creator Makes Zivugim

346) All the souls that are destined to come into the world stand in Zivugim, Zivugim [Zivugim—plural of Zivug (coupling)] before Him. Each divides into male and female, and when they come into this world, the Creator makes Zivugim, as it is written, “The daughter of so and so with so and so.”

347) What does it mean when it says that the Creator says, “The daughter of so and so with so and so”? After all, it is written, “There is nothing new under the sun,” and all has already been done in the act of creation. Can it be that the matter of Zivugim is a new thing in each Zivug, that there is a need to declare, “The daughter of so and so with so and so”? Indeed, it is written, “There is nothing new under the sun.” However, above the sun there is news. So why does He declare here, “The daughter of so and so with so and so,” if it is said that at the very same time when one is born into the world, his mate is made ready for him?

348) Happy are the righteous, whose souls are crowned before the holy King before they come to the world to clothe in a body. At the time when the Creator elicits the souls to the world, all those spirits and souls consist of male and female, which conjoin.

349) They are given into the hands of that appointee, the emissary, who has been appointed over the impregnation of people, and whose name is “Night.” When they come down to the world and are given into the hands of that appointee, they part from one another. Sometimes, one comes down before the other and descends and clothes in people.

350) When their time to mate arrives, the Creator, who knows the males and females of those spirits and souls, brings them together as they were in the beginning, before they came to the world, and declares about them, “The daughter of so and so with so and so.” And when they unite, they become one body and one soul, and they are right and left, as it should be. The male is the right of the body and the soul, and the female is the left part in them.

For this reason, there is nothing new under the sun. Even though the Creator declares, “The daughter of so and so with so and so,” it is still nothing new but a return to how they were prior to their arrival in the world. And since it is known only to the Creator, He declares them.

351) But we learn that a person is given a mate according to his deeds and ways. Indeed, if his deeds are upright, he is rewarded with uniting with his mate as they were united at the time when they departed from the Creator, before they were clothed in a body.

352) Where will one whose deeds are upright seek his mate? It is written, “One should always sell all that he has and marry the daughter of a wise disciple.” This is so because the wise disciple has the deposit of his Master trusted in his hands, and he will certainly find his mate with him.

353) All those souls that come through reincarnation and have no mate can hurry their mate with mercy by hurrying and taking the mate of another person. The friends commented on that and said, “One does not wed a woman on a festival, but one does sanctify, lest another will come before him with mercy. They also made a precision about “another,” that the one who incarnated without a mate, it is because he descended and became Achoraim [posterior], who is himself regarded as a Nukva [female]. This is why he has no mate. Hence, this incarnated one is called “another,” to indicate that he comes from Achoraim, and this is why the conduct about him is that he takes the mate of another.

This is why the Zivugim are difficult for the Creator, since because the mating male and female are two parts of one soul and they divided even before they came into the world, why is it said that man’s Zivug before the Creator is difficult? After all, it is only a repetition of something that was done before. However, from what has been explained, that there are incarnated souls that have no mate, who rush and take the mate of another through mercy, then afterwards, if his friend is rewarded through his actions with his mate being given back to him, the Creator must take from one and give to the other. And this is hard for Him—to reject one before the other. And yet, “The ways of the Lord are right,” for certain, and all that the Creator does is good and just.

354) Those who come by reincarnation and have no mate, where will they take their mate? The story of the sons of Benjamin proves that the incarnated souls must hurry with mercy and take their mate from another. This is why the writing says, “Lest another will precede him with mercy.”

355) Certainly, the Zivugim are hard for the Creator because He must take from one and give to the other. Happy are Israel, for the Torah teaches them the ways of the Creator and all the secrets that are hidden and concealed before Him.

356) “The law of the Lord is perfect” because it contains everything. Happy are those who engage in the Torah and do not part from it, for anyone who is separated from the Torah for even an hour, it is as though he has parted from life in the world. And it is written, “For it is your life and the length of your days,” and it is written, “For length of days, and years of life, and peace, will they add to you.”

Night and Midnight

357) “Your people are all righteous.” Happy are Israel from among all the peoples, for the Creator has called them “righteous.” 125,000 birds walk and roam through the whole world; they hear a voice and accept the voice.

358) There is nothing in the world without a voice. It walks and it roams in the firmament, and the birds catch it and raise that voice for MAN to ZON, and sentence it for better or for worse, as it is written, “For a bird of the air shall carry the voice.”

The righteous raise MAN, meaning Masach de Hirik, to the middle line, which unites the Creator and His Divinity through good deeds that the righteous do in the daytime. When the deeds below are upright and man exerts in the work of the holy King, Hevel [fume] is made out of them, which rises up as MAN, and there is no Hevel without a voice. In other words, it becomes a middle line, which is called “a voice.” Also, it becomes an advocate before the Creator, meaning unites the Creator and His Divinity, and all the deeds that are not the work of the Creator, Hevel is made of them, which is the breaking of the wind, as it is written, “Hevel [vanity] and a striving after wind.”

Thus, Hevel rises out of each deed, and the Hevel becomes a voice. If it is good, it rises for MAN to untie ZA and Nukva. The angels that serve in the unification of ZON—to receive the MAN from the righteous and to bring down to them from the level of the Zivug—are called “birds” or “fowls.” They are called “birds” because they only have the level of VAK, the light of Ruach [wind], called Avir [air]. This is an intimation that they fly in the air like birds when they receive the MAN, which is called “voice,” as it is written, “For a bird of the air shall carry the voice.”

After the Zivug, when they give the level of the Zivug, called “speech,” to the righteous, they have GAR, but they reduce the GAR de Hochma with their wings so they will not draw from above downwards. They are called “birds,” as it is written, “And that which has wings shall tell the matter.” “Tell” implies extension and bestowal, and “matter” is the level of the Zivug, which is called “speech.”

The number, 125,000 birds stands for the level of the Zivug that they extend by the force of the MAN that they raise. The Zivug extends from the three lines, and there is complete NRNHY in the two lines—right and left—which are clothed in the five Sefirot, KHB TM. However, there their middle line is NR that is clothed in the two Sefirot KH.

And since they are from ZA, that each of his Sefirot consists of ten, they have fifty Sefirot from the right line and fifty Sefirot from the left line, KHB TM, where each of them consists of ten. Also, they have twenty from the two Sefirot KH in the middle line, thus 120. With respect to the Malchut that is attached to the middle line, they have only half the Malchut, from the Chazeh and above, and they lack the half of Malchut from the Chazeh and below. Thus, they have only five Sefirot from her and not ten. Added to the 120 from the three lines, they have 125 Sefirot.

And the name “birds” is primarily because they correct the light of Hochma and cover the GAR with their wings. And since they are acting on the Hochma, whose Sefirot are counted as thousands, they are regarded as the number 125,000.

359) When is this voice judged? In other words, when does the voice rise for MAN to ZON? When a person lies asleep and the soul leaves him and testifies to that person. Then the voice is judged, when it rises for MAN, if the soul testifies favorably. It is written, “Keep the doors of your mouth from her that lies in your bosom,” since she testifies to a person. “From her that lies in your bosom” refers to the soul. Everything that a person does throughout the day, the soul testifies on him at night.

360) At the start of the first hour of the night, when the day breathes and the sun sets, the one with the keys, Matat, the minister of the world—who is appointed over the sun, to extend her light to the world—enters the twelve gates of the sun that are open during the day, meaning the twelve hours of the day. Once he has entered all of them, at the end of the twelfth hour, all those gates are closed. This means that the reign of the day is through, and it is time for the reign of the night.

361) At that time, a herald stands and begins to call out loud, since every change is done with a herald. The announcer, Angel Gabriel, rises and grips those keys, meaning the forces that extend from the mitigated Malchut, which is called Miftacha [key], which are in Matat’s possession during the day. The herald—through the force of the keys—extends the darkness. And when the herald is through, all those guards of the world gather and rise from the world, and there is no one to open a vent and extend a little illumination, for they all become silent. At that time, the Dinim below awaken—those of the unmitigated Malchut—and walk and roam the world, and the moon begins to shine.

362) The wailers—the forces of the Din that evoke wailing and howling in the world—trumpet and howl a trumpet, and trumpet again. Then the singing awakens and the angels sing before their Master.

There are twelve hours in the day and twelve hours in the night, meaning HB TM. In each of them, there aren’t HB TM, but only HB and Tifferet, since Malchut is missing in each of them. On the one hand, there is Malchut, since there are four Panim [“face” or “faces”], HB TM, which is Malchut that is mitigated in Bina. On the other hand, Malchut is absent because there are only three in each of them, and not four, which is Malchut itself that was concealed.

Without this correction, ZON would not be fit for reception of the upper lights. Hence, there is a correction of the twelve hours of the daytime and a correction of the twelve hours at night. However, during the day, they are corrected through the forces of Hesed, and at night, they are corrected through the forces of Din, which are called “wailers.”

This is why it is written that wailers, which are the forces of Din that evoke wailing and howling in the world, trumpet and howl a shout, and trumpet again, extending three lines. The first trumpeting is the right line. Howling, broken trumpeting, and shouting is the left line, and the second trumpeting is the middle line. By that, the night is corrected in twelve hours, since each line contains HB TM, thus they are twelve. And since by that the night is corrected, the singing awakens and the angels sing before their Master that it is time to sing. These are the three shifts of the night during which the angels sing.

Several defenders exist to protect the Dinim, and evoke Dinim in the world. At that time, people are asleep and the soul exits the body, gives her testimony, and is found guilty, because it is written, “There is not a righteous man on earth who … does not sin.” But the Creator is gracious with the man and the soul returns to her place in the morning.

363) At midnight, when the roosters awaken, the north side awakens in Ruach [wind], meaning the left line in illumination of Shuruk, meaning illumination of Hochma with absence of Hassadim, GAR de Ruach. The scepter, the south side—right line, Hassadim—rises and mingles with that Ruach of the left line, and they mingle with one another. At that time, the Dinim of the left line rest and it is mitigated in Hassadim. Then the Creator awakens in His custom to play with the righteous in the Garden of Eden.

364) At that time, happy is a man who rises to play in the Torah, since the Creator and all the righteous in the Garden of Eden listen to his voice, as it is written, “You who dwells in the gardens, the friends are listening to your voice; let me hear it.”

365) Moreover, the Creator draws upon him a thread of grace, to keep him in the world so that the upper ones and lower ones will guard him, as it is written, “By day the Lord will command His grace; and in the night, His song is with me.”

366) Anyone who engages in Torah at that time will certainly have a permanent part in the next world. What is permanent? These Mochin extend from YESHSUT, whose Zivug is intermittent and not permanent. But each midnight, when the Creator awakens in the Garden of Eden, all those plantings—the Sefirot in the Garden of Eden, the Nukva—will be watered abundantly from that stream, which is called “a primordial stream,” “a stream of delights,” “upper AVI,” whose waters never stop, meaning that the Zivug of AVI never stops. And one who rises and engages in the Torah, it is as though that stream pours down on his head and waters him inside the plantings in the Garden of Eden. Hence, he has a permanent share in the Mochin of the next world, too, meaning YESHSUT, since the Mochin de AVI contain the Mochin de YESHSUT within them, too.

367) Moreover, since all the righteous in the Garden of Eden listen to him, they put a share for him in that potion of the stream, which are the Mochin of upper AVI. It turns out that he has a perpetual part for the next world, which are included in Mochin de AVI.

368) Rabbi Abba was on the road. In the evening, he went into a village. When he wished to lie down, he told the landlord, “Since I rise precisely at midnight, I need a rooster to wake me up.”

369) The landlord told him, “You don’t need a rooster, since I have a ready mark in the house. This scale before my bed, I fill a vessel with water and place it on one of the pans in the scale, and the water drips one drop at a time through a hole in the vessel. Precisely at midnight, the water is completely emptied and the pan rises while the other pan drops down and growls, meaning makes noise as it falls, and the noise is heard throughout the house. And then it is precisely midnight.”

370) It is written, “Midnight, I will rise to give thanks unto You.” What did David see that he said “Midnight,” and not “At midnight”? “Midnight,” surely he said it to the Creator, whom he called “Midnight.”

371) But is the Creator called “Midnight”? Yes, for precisely at midnight, the Creator and His company are present, and this is the time when He enters the Garden of Eden to play with the righteous. Each name indicates an attainment, that we attain the Creator through that name. And since the conduct of the Creator is to appear in the Garden of Eden at midnight, David called him “Midnight.”

373) At the beginning of the first hour of the night, all the Dinim below awaken, the Dinim of Malchut that is not mitigated in Bina, and walk and roam in the world. Precisely at midnight, the Creator awakens and comes to the Garden of Eden, the Nukva, and the Dinim below disappear and are not present.

374) All the ways above, the ways of Bina that mitigate the Nukva, are not present at night, but only precisely at midnight. How do we know this? From Abraham, of whom it is written, “And he divided himself against them by night.”

Concerning Egypt, it is written, “And it came to pass at midnight,” for then the Nukva was mitigated in Bina and her lights appeared.” David knew that, and this is why he said, “Midnight.”

375) How did David know that? David’s kingdom was dependent upon the illumination of the Mochin of midnight. This is why he rose at that time and sang, and this is why he called the Creator, “Midnight,” precisely, “I will rise to give thanks unto You,” since then all the Dinim hang down from here, only from the mitigated Nukva at midnight. This is so because the Dinim below have already vanished, and the Dinim of Malchut are present only from here and not from her unmitigated self. Hence, at that time, David connected with her and rose and sang.

376) Night is Din everywhere. It writes, “Midnight” because at midnight the kingdom of heaven awakens.

377) Night is the time when the Din of Malchut rules. Just “night” is always Din. When it says, “Midnight,” it is because then the Malchut is nursed by two Behinot [discernments], Din and Hesed. The first half of the night is certainly Din, since the other half, the Panim [face] shines from the side of Hesed. This is why it writes, “Midnight,” the half of Hesed.

379) “Your people are all righteous.” What is the reason that it writes, “Your people are all righteous”? Are all of Israel righteous? Surely there are several wicked ones among Israel, several sinners, and a few transgressors who break the commandments of the Torah?

380) Happy are Israel, for they offer a sacrifice of will before the Creator; they offer their sons as offering for eight days. When they are circumcised, they enter that good part of the Creator, as it is written, “the righteous is an everlasting foundation.” Once they have entered that part of the righteous thanks to the circumcision, they are called “righteous.” Surely they are all righteous because all of them were circumcised, even the wicked ones among Israel. This is why the writing says, “Your people are all righteous.”

381) This is why it is written, “They shall inherit the land forever; the branch of My planting.” Divinity is called “land,” as it is written, “Open to me the gates of righteousness; I will enter into them.” It is also written, “This is the gate of the Lord; the righteous shall enter into it,” meaning those who were circumcised and are called “righteous.”

Land is Malchut [Heb: kingdom], and since they were circumcised, they are called “righteous,” and the gates of righteousness are opened to them, the gates of the kingdom. Thus, all of Israel will inherit the land, for because they were circumcised, the gates are opened before them.

“The branch of My planting” is a branch of those plantings that the Creator planted in the Garden of Eden, this land is one of those plantings. The plantings are the ten Sefirot in the Garden of Eden, and the Malchut in them is called “land.” This is why Israel has a good share in the next world, as it is written, “Your people are all righteous; they shall inherit the land forever.”

A Small Hey and a Big Hey

382) Why was he not called Abraham thus far? Thus far, he was still not circumcised, and now he has been circumcised. And once he has been circumcised, he connected with this letter, Hey, which is Divinity, and Divinity was in him. This is the reason why now he is called Abraham, with a Hey.

383) “These are the generations of the heaven and the earth when they were created.” We learned—Be Hibaram [when they were created] and Be Avraham [in Abraham]. This means that the world was created for Abraham. Why are they disputed in the interpretation that Be Hibaram implies to Avraham? One says that Be Hibaram implies to Avraham, who is Hesed, that the world was created for Hesed, and one says that Be Hibaram implies to Divinity, since the Hey implies to Divinity. But it is without question that if there is Hesed in the world, Divinity is in the world, as well, and vice versa. Hence, the two meanings—Hesed and Divinity—are one thing, and the world was created for Hesed, as well as for Divinity.

384) What is the difference between the small Hey in Be Hibaram and the big Hey, as it is written, “Do you thus repay the Lord?” The small Hey is Shmita [remission of cultivation every 7th year], Malchut, and the big Hey is Yovel [50th year anniversary], Bina. Thus, at times, the moon is full and at times, she is flawed. When she dresses the Bina—at which time she is the big Hey—she is full, and before she dresses the Bina, she is a small Hey, flawed. The difference between the small and big Hey is easily apparent in the moon’s face.

Sayings for the Brit Milah [Circumcision]

385) Happy are Israel, for the Creator has chosen them from among all peoples and gave them this Brit [covenant]. This is so because anyone who has this sign on him does not go down to Hell, if he has kept properly and did not admit it into a different authority—to menstruation, a handmaid, a gentile whore—and did not lie in the name of the King. Anyone who lies in His name, in the sign of the covenant, it is as though he lies in the name of the Creator, as it is written, “They have dealt treacherously against the Lord, for they have begotten strange children.”

386) When a person raises his son to admit him into this covenant, the Creator calls His company, the angels of above, and says, “See the value of the creation that I have made in the world.” At that time, Elijah comes and flies around the world four times.

387) Hence, a person must set up a special chair in Elijah’s honor and say, “This is the chair of Elijah.” If he does not say it, he is not there and he rises and testifies before the Creator.

388) In the beginning it writes, “What are you doing here, Elijah?” And it is written, “I have been very jealous for the Lord … for the children of Israel have forsaken Your covenant.” The Creator said to Elijah, “Yet, where My sons inscribe this holy inscription in their flesh, you will be present. And the mouth that has testified that Israel have left the covenant will testify that Israel are keeping the covenant.” Elijah was punished by the Creator because he slandered against his sons, “For the children of Israel have forsaken Your covenant.”

391) “When Praot [upheaval] unfold in Israel.” Why did Deborah and Barak begin their song with these words? It is because the world cannot exist without the covenant, as it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.”

392) For this reason, as long as Israel keep this covenant, the ordinances of heaven and earth persist. And whenever Israel revoke this covenant, the covenant of heaven and earth does not persist and there are no blessings in the world.

393) Other nations rule over Israel only when they have annulled that covenant from themselves. And what did they annul from themselves? They circumcised but did not expose, and the flesh of holiness was not disclosed [in Hebrew, “expose” has the same root as “upheaval” and the words can be interchanged]. This is why it is written, “And the children of Israel abandoned the Lord.” And then, “And He gave them over into the hand of Sisera.”

Thus, the nations did not rule over them except after they revoked the covenant and actually left the Creator, since through the exposure, the letters of the name Koh appear, meaning the upper Mochin. This is why Priah [exposure] has the letters of Parah Koh [The Creator exposed].

And since they did not expose, the name Koh [YodHey] did not appear over them. And it is written, “And they abandoned the Lord,” meaning that they actually abandoned the name Koh. Finally, Deborah came and offered herself willingly to the whole of Israel on that matter of disclosing the Mochin of Koh, which is exposing, and then their enemies surrendered to them.

394) The Creator said to Joshua, “But Israel are uncircumcised; they did not expose and the flesh of holiness was not disclosed and they are not keeping My covenant. And you wish to bring them into the land and subdue their enemies? Circumcise the children of Israel once more.” Thus, before they exposed and this covenant was disclosed, they did not enter the land and their enemies did not surrender.

Here, too, when Israel offered themselves willingly in the sign of this covenant, their enemies surrendered to them and the blessings returned to the world, as it is written, “When Praot [upheaval] unfold in Israel,” which is Priah [exposure], “When the people offer themselves willingly,” meaning when they volunteered to keep it, “Bless the Lord.” This is the reason why the singing of Deborah and Barak begins with this verse.

395) The Creator said to Moses, “Are you going to bring Israel out of Egypt and to subdue a great and ruling king while you yourself are avoiding a commandment, since your son was not circumcised?” Promptly, “And [the Creator] sought to kill him.”

396) Gabriel came down in a flame of fire to burn him, and a serpent, a seraph, was implied that it would swallow him into its midst. Why specifically a serpent? The Creator told him, “You are going to kill a great and strong serpent, the great monster that lies in the midst of its Niles—the king of Egypt—but your son is uncircumcised. Promptly, it was hinted to the serpent to kill Moses.

397) Finally, Zipporah saw and circumcised her son. It is written, “Then Zipporah took a flint.” A flint is healing. What is the healing? It is written, “And cut off her son’s foreskin,” since the spirit of holiness sparked within her, by which Moses would be saved from death.

398) “And Joseph said to his brothers, ‘Please come closer to me.’ And they came closer. And he said, ‘I am your brother Joseph.’” Why did he call them? After all, they were close to him. Yet, when he told them, “I am your brother Joseph, they were perplexed because they saw him in high kingship. Joseph told them, “I have earned this kingship because of the commandment of the circumcision. “‘Please come closer to me.’ And they came closer.” He showed them the sign of the circumcision and said, “This caused me this kingship, because I kept it.”

399) Thus, one who keeps the sign of the covenant, the kingship is kept for him. How do we know that? From Boaz, as it is written, “As the Lord lives; lie down until the morning,” since the inclination was deviating him until he swore this oath, “As the Lord lives,” and kept the covenant.” This is why he was rewarded with kings and rulers of kings and the Messiah King—who is called “the Creator”—coming out of him. Thus, one who keeps his covenant from defiling him, the kingship is kept for him.

400) David said, “Though a host encamp against me, my heart will not fear; …In this, I am confident.” “In this” is the sign of the covenant, which is always present in a person and is implied above in Malchut, who is called “This.” This is why it was said, “In this,” as it is written, “This is the token of the covenant,” “This is My covenant,” and it is all one degree. “This” [in male form in Hebrew] and “This” [in female form in Hebrew] are in the same degree and they are not separated. The covenant, Yesod, is called “This.” However, Malchut is called “This” only when she is bonded with the covenant in one degree, as it is written, “This is My covenant,” and it is about that that David said, “In this I have confidence.”

401) Can the rest of the people in the world say, “In this I have confidence,” like David? Why did only David say it and none other? It is because this degree clings to David and is implied in him, since the name David implies to Malchut, and she is his crown of Malchut [kingship].

402) Because David did not properly keep this “This,” the kingship [Malchut] was taken away from him for as long as he was fighting with Absalom, his son. Also, we learn that this “This” is implied in the Malchut above, and is implied in Jerusalem, the city of holiness.

403) When David broke it, with the deed with Bat Sheba, a voice came out and said, “David, that to which you were tied, this ‘This,’ which is implied in Malchut and implied in Jerusalem, it has been permitted that you should be expelled from Jerusalem and for the kingship to be taken away from you.” It is written about it, “Behold, I will raise up evil against you out of your own house,” his very home, the Nukva, who is called “This.” And the evil is that he will part from her. And so it was: Where he transgressed, there he was punished, since he did not keep that degree, the covenant, and hence was parted from it. And if this is so for King David, it is all the more so for the rest of the people in the world.

404) “Unless the Lord had been my help, my soul would soon have dwelt in silence.” What was Israel’s reward that they do not go down to Hell like the rest of the nations, who are idol worshippers, and were not given into the hands of Dumah, the minister of Hell? They were rewarded so by that token of the covenant.

405) When a person passes away from the world, several parcels of Klipot come to him to harm him. When they raise their eyes and see this sign, the holy covenant, they part from him and he is not given into the hands of Dumah, to go down to Hell, since anyone who is given into his hands certainly descends to Hell.

406) The upper ones and lower ones fear this sign, and harsh Dinim [judgments] do not govern a person if he is rewarded with keeping this sign, since by that he unites with the name of the Creator.

407) After King David did not keep this covenant and the kingship was taken away from him, and he was expelled from Jerusalem, he was afraid. He thought that he would be brought down immediately and would be given into the hands of Dumah, and he would die in the world of truth, meaning that he would not be granted the spiritual life. Finally, he was told, “The Lord also has taken away your sin; you shall not die.” At that time, he started and said, “Unless the Lord had been my help, my soul would soon have dwelt in silence,” for he would be given into the hands of Angel Dumah.

408) David said, “And show me both Him, and His habitation.” Who could see the Creator? At the time when he was sentenced to that punishment from Absalom, and David knew that he did not keep this token properly with the deed with Bat Sheba, he was punished by his kingship being taken away from him. This is so because everything is united as one, and everything is implied in this sign—the kingdom above and Jerusalem—and one who did not keep this sign properly is not considered righteous.

This is why he was praying his prayer and said, “And show me both Him, and His habitation.” “Him” is the sign of the holy covenant, since I fear losing the sign of the covenant, since both—Malchut and Jerusalem—grip to the sign of the covenant. And since he lost the kingship [Malchut] and was expelled from Jerusalem, he thought that he had also lost the sign of the covenant. This is why with his prayer, he connected Him and His habitation together, where Him is the sign of the covenant, and His habitation is the Malchut. He prayed for the return of Malchut, which is connected to his place by this sign, and it is all one issue.

410) “From my flesh shall I see God.” What is “From my flesh”? It should have said, “From myself.” However, it is indeed from my flesh, from Yesod, that “I shall see God.” And why is it written, “And the hallowed flesh is passed from you,” which is the holy covenant? It is written, “And My covenant shall be in your flesh,” meaning Yesod. This is so because whenever a person is inscribed in the holy inscription of this sign, meaning that the sign of the covenant is written in him to always keep him, he sees the Creator actually from within it, and the holy soul grips to him in the sign of the covenant.

411) And if he is not rewarded, since he did not keep this covenant, it is written about him, “By the breath of God they perish,” since the inscription of the Creator was not kept. And if he is rewarded and keeps it, Divinity never parts from him.

412) When is Divinity present in him? When he marries a woman. This token enters in its place, in Divinity, and they conjoin, the male and the female, who are the sign of the covenant and Divinity. And they are called by one name. And then there is high grace on them, on the male side, the grace in the name “God,” which comes and exits from the upper Hochma and is crowned in the male. Thus, through these Hassadim, the Nukva is mitigated.

413) In the name Elokah [God], the El is illumination of Hochma. Vav is the male and Hey is the female. The male and female conjoin, and they are called by one name, Elokah. Then the holy Neshama [soul] grips from that place and everything depends on that sign of the covenant.

414) This is why it is written, “From my flesh shall I see God,” for it is the completion of everything. From my very flesh, from the Yesod, from the actual sign of the covenant. This is why the holy Israel are happy, for they unite with the Creator. Happy are they in this world and in the next world. It is written about them, “And you that cleave unto the Lord your God are alive every one of you this day.”

422) “Happy is the man whom You choose and bring near, that he may dwell in Your courts; may we be satisfied with the goodness of Your house, the holy place of Your temple.” In the beginning, it writes, “Your courts,” afterwards, “Your house,” and after that, “Your temple.” This is within that, and one is above the other—the three degrees of Malchut from below upwards, one atop the other. In the beginning, it is “May dwell in Your courts,” NHY, which are outside the Guf [body], and are called “courts.” It is written about it, “And it shall come to pass, that he that is left in Zion, and he that remains in Jerusalem, shall be called ‘holy,’” since the primary part of NHY is Yesod, and Zion is the internality of Yesod, while Jerusalem is its externality, and both are called “courts.” After that comes “May we be satisfied with the goodness of Your house.” Once he is completed in the degree of the court, he is rewarded with the degree of house, as it is written, “In wisdom is a house built.”

423) It does not say, “The wisdom [Hochma] will build a house,” for if it did say so, it would mean that Hochma is called “a house.” Rather, it writes, “In wisdom is a house built,” which means that Malchut receives Hochma and then she is called “a house.” It is written about it, “And a river comes out of Eden to water the garden.” The river that comes out of Eden is Bina that returns to Hochma, and the garden is Malchut, and then she is called “a house.”

424) “The holy place of Your Temple” is once he has been completed in the degree of a house, the completeness of everything. Heichal [Temple] is Hey Kol [all/everything]. One who is rewarded with this degree wonders and says, “How was all this revealed?” Here, everything is completed together, and each thing finds its final perfection here.

425) The words, “Happy is the man whom You choose and bring near, that he may dwell in Your courts,” prove to us that anyone who offers his son as sacrifice before the Creator, meaning circumcises him, the Creator wants that offering. He wants it and brings him closer, and places him there—in the two rooms of Yesod, Zion and Jerusalem, and he grabs both of them because the two of them are connected as one. When it writes, “Your courts,” it is indeed two courts.

426) This is why when the first Hassidim offered their sons to this sacrifice of the circumcision, they started with saying, “Happy is the man whom You choose and bring near, that he may dwell in Your courts.” And those who stood with them said, “May we be satisfied with the goodness of Your house, the holy place of Your Temple.” Afterwards he blessed, “Who sanctified us with His Mitzvot [commandments] and commanded us to admit him into the covenant of Abraham our Father.” And those who stood with them said, “As You admitted him into the covenant.”

427) First, one must plead for mercy on himself, and then on his friend, as it is written, “And he atoned for him first,” and afterwards for the whole of the congregation of Israel. We took this path and it is good for us. Thus, first, the celebrator of the circumcision should say the verses of the pleas, and then those who stand with him say.

428) This is certainly so, and it is good to say, “Whom You choose and bring near.” One who does not say so excludes himself from ten Huppot [plural of Huppah (wedding canopy)], which the Creator is destined to make for the righteous in the next world, and they all tie to that verse. This is the reason why there are ten circumcisions of the faith in this verse, “Whom You choose and bring near,” and each word is made into one Huppah.

Happy are you in this world and in the next world because the Torah is tied to your hearts as if you stood at Mount Sinai in person when the Torah was given to Israel.

430) Anyone who offers his son as an offering of circumcision, it is as though he made all the offerings in the world before the Creator, and as though he built a whole altar before Him, as it is written, “An altar of earth you shall make unto Me.”

431) This is why an altar must be set up with a vessel filled with earth, on which to circumcise this holy covenant. This is considered by the Creator as though he slaughtered on it offerings and sacrifices, sheep and cattle.

432) The circumcision is favored by the Creator more than all the offerings, as it is written, “And you shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen; in every place where I cause My name to be mentioned.” “I cause My name to be mentioned” is circumcision, as it is written, “The counsel of the Lord is for those who fear Him; and His covenant is to make them know it.”

433) “An altar of earth” is as it is written, “And if you make Me an altar of stone.” This is an intimation for a proselyte when he converts. When he is from a stiff-necked and hard-hearted people, it is called, “An altar of stone.”

434) “You shall not build it of cut stones.” The proselyte must be ushered into the work of the Creator and he will not circumcise him until he forgets the idol worship that he has been performing thus far, until it departs from his heart, and until the foreskin in his heart is removed.

435) And if he is circumcised but did not remove the hardness of the heart so as to be admitted into the holy work of the Creator, then he is like a stone statue—sculptured from this side and from that side, but the stone remains a stone as in the beginning. This is the reason why, “You shall not build it of cut stones,” for if he remains in his hardness, this circumcision that he was circumcised will not help him.

436) For this reason, happy is one who offers this sacrifice willingly and joyfully before the Creator, and one should delight in this part all day, as it is written, “So shall all those that take refuge in You rejoice, they shall ever shout for joy.”

437) “And when Abram was ninety year and nine years old, the Lord appeared to Abram.” Did the Creator not appear to Abraham thus far? Moreover, it writes, “Ninety year and nine years old.” Why does it begin with “Year” and ends with “Years”?

438) For all those days thus far, it does not say, “The Lord appeared to Abram.” As long as he was uncircumcised and blocked, the Creator did not properly appear to him. Now He has properly appeared to him, as it is written, “Appeared,” since He wished to disclose this token of the covenant in him, which is the holy crown.

439) Also, the Creator wished to elicit holy seed out of him, and he could not be holy while he was uncircumcised. Thus, the Creator said, “Now that he is ninety-nine years old, the time is near for the holy seed to come out of him, for he is close to being one hundred years old. Let him be holy first; let him circumcise himself, and then holy seed will come out of him. This is why he counted his days with nine years, since he drew close to the time when he should beget in wholeness, and not at any of the times before.

440) It writes, “Ninety year,” and not “Years,” since all the days before he was circumcised were not years. They were considered as one year because his days were not days. Now that he has reached those years, to the ninety-nine years, so he will circumcise himself, they counted for him as years and it does not write “Year” in regards to them. Rather, it writes, “And nine years.”

441) “And said unto him, ‘I am God Almighty [Heb: El Shadai].’” What is the reason that thus far, the Creator did not tell him, I am God Almighty”? The Creator made Ketarim [crowns] below, which are not holy, and all those who were not circumcised will be defiled in them.

442) There are Reshimot [recollections] in the lower Ketarim, since only Shin and Dalet are visible in them, and not more. The Yod from the name Shadai [Almighty] is missing there, and this is why they are defiled in them and the lower Ketarim cling to them, compared to the ten Ketarim de Kedusha [crowns of holiness], since “God has made one opposite the other,” and the sorcerers and the demons suck their livelihood and all their strength from these bottom Ketarim.

After they are circumcised, they come out of these bottom Ketarim and enter the wings of Divinity, and the Yod, the holy Reshimo, appears in them, meaning the sign of the complete covenant. Then the name Shadai is inscribed in them and he is completed with complete existence. This is why it is written in relation to Abraham, “I am God Almighty,” which was not written so before he was instructed with the circumcision.

443) “Walk before Me, and be wholehearted.” “Wholehearted” means complete. Until now he was missing the Yod in the Reshimo of the Shin and Dalet. This is why the Creator told him, “Circumcise yourself and be whole in the Reshimo of the Yod, and the name Shadai will be whole in you.” And one who is whole in this Reshimo is worthy of being blessed in this name, as it is written, “And God Almighty will bless you.”

444) What is the name, “God Almighty”? It is the name from which the blessings come out. It is the one that rules over all the lower Ketarim, and everyone fears and trembles for the fear of him. For this reason, anyone who is circumcised, all those who are not holy depart from them and do not govern him. Moreover, he does not go down to Hell, as it is written, “Then all your people will be righteous, they shall inherit the land for ever.”

445) He said about Rashbi and his disciples: “Happy are you in this world and in the next world. You are all holy; you are all sons of the Holy God. It is written about you, “One shall say, ‘I am the Lord’s’; and another shall call himself by the name of Jacob.” Each of you is tied and connected to the High and Holy King, and you are appointed ministers with a shield from that land, called “the land of the living,” the Nukva that clothes upper Ima, whose ministers eat from the MAN of the Holy dew.

446) Happy are you, land, for your king is free. Land is the Nukva, who rose and clothed the Bina. She governs all of the life above, in Bina, and this is why she is called “the land of the living.” It is written about her, “A land which the Lord your God always cares for.” It is also written, “A land … without scarcity, in which you will not lack anything.” It is precisely, “In which you will not lack anything,” for she receives from a never-ending Zivug. “For your king is free” refers to the Creator, as it is written, “My son, My firstborn, Israel.”

When ZA rises and clothes upper AVI, and the Nukva rises and clothes YESHSUT, and they are Panim be Panim [face-to-face]. Then ZA is called “Israel,” as it is written, “My son, My firstborn, Israel,” and he is called “free.” Also, the Nukva is called “the land of the living,” as it is written, “In which you will not lack anything,” since ZA bestows upon her from the Zivug of AVI, which is incessant.

447) What is “free”? It is written, “For it is a jubilee [Yovel]; it shall be holy unto you.” Yovel means Bina. It is written, “And proclaim liberty throughout the land.” Thus, each freedom comes from Yovel, Bina. Because ZA has Mochin de Bina, he is called “free.” Why “free” and not “the son of free”?

The Mochin of illumination of Hochma are called “freedom.” This is so because these Mochin subdue all the Klipot and the Sitra Achra. Also, these Mochin de Hochma shine only from below upwards, which is VAK de GAR, and it is considered female light because any light that does not shine from above downwards is not male light. This is why the Mochin are called “freedom,” in female form, and not “Son of free,” who is in male form. But this is so indeed; it should be “son of freedom” because the Mochin are not imparted from above downwards.

448) Why does it say, “Son of free”? It is because when the Yod unites with the Hey, it is written, “A river comes out of Eden,” which is ZA, “To water the garden.” You must not say, “When they unite,” but rather, “unite,” certainly. This is why it is written, “Son of free,” since when they unite, it indicates that their Zivug stops and at times, they unite. And since this concerns upper AVI, whose Zivug does not stop, it cannot be said, “When they unite,” but rather, “Always unite.” Then when ZA receives these Mochin of upper AVI, which shine from above downwards, he is called “Son of free.”

When upper AVI are in Zivug with YESHSUT, they give them the Mochin of illumination of Hochma, and then AVI, too, are considered Mochin of freedom, although in themselves they are only covered Hassadim. This is so because they include the Mochin de YESHSUT. Additionally, they give from above downwards, hence, they are called, “holes,” in male form. This is why the writing says about ZA, “Happy are you, land, for your king is free, and whose princes eat in due time,” happily, in wholeness, and willingly.

449) It is written, “Woe unto you, a land whose king is a youth.” This land below is the Nukva in Beria, the wife of Matat. All the other lands of the rest of the idol-worshipping nations were given to ministers who are appointed over them. And the one atop them all is the one of whom it is written, “I have been a youth, and now am old.” This is the minister of the world, Matat, who is called “a youth.” It is written about him, “Woe unto you, a land whose king is a youth.” Woe unto the world, who nurses from the side of Matat. When Israel are in exile, they nurse from him as one who nurses from a foreign authority, since Israel should nurse from the Creator, not from him.

450) “And your princes eat in the morning,” not on the rest of the hours in the day. When the sun shines and the people of the world bow to the sun, there is anger in the world. Also, during the midday prayer there is anger in the world, and that is the time of Din [judgment]. Who caused it? It is because your king is a youth, meaning Matat, who is called “a youth.”

451) And you, the true, holy, high righteous, sons of the holy King, are not nursed from that side of Matat, but from that holy place above, from Nukva de ZA, who is called “the land of the living.” It is written about you, “And you that cleave unto the Lord your God are alive everyone of you this day.”

452) “I shall sing to my well-beloved, a song of my beloved to his vineyard.” It writes, “singing,” but it should have written “admonition,” since admonition is for Israel. It writes, “To my well-beloved”; it should have written, “To my beloved,” as it is written, “A song of my beloved to his vineyard.” It also writes, “My well-beloved had a vineyard at the horn of Ben-Shemen.” However, in the whole Torah, there is no such place called Ben-Shemen.

453) “I shall sing to my well-beloved” is Isaac, who was well-beloved. He was called “well-beloved” before he came out to the world. It is said about him, “Who sanctified a well-beloved one from the womb.”

454) Why is Isaac called “well-beloved”? It is because the Creator had great love for Isaac, for he was not made until Abraham the patriarch was circumcised and was called “wholehearted,” for then he was told, “And be wholehearted,” and the Hey was added to complement his name. This Hey was given to Sarah, too, for he was called Abraham, and she—Sarah.

455) It is appropriate that the Hey was given to Sarah, but why was a Hey given to Abraham and not a Yod? After all, a Yod should have been added to his name because he is a male, and the Yod belongs to the discernment of a male, while the Hey belongs to the female. However, this is a high and secret thing: Abraham rose up and took a secret from the first Hey, Bina, the male world. This is so because in the first Hey and the bottom Hey in the name HaVaYaH, the first Hey depends on the male and the bottom Hey depends on the female. The Hey that Abraham took is the first Hey, which is male, Bina.

Abraham, Isaac, and Jacob are three lines that extend from the three points, Holam, Shuruk, and Hirik. ZON is the middle line, the point of Hirik, and in the two lines—right and left—meaning Holam and Shuruk, ZON have nothing in them, since they are MI ELEH in the name Elokim in Bina. However, since three come out of one, meaning that the three lines of Bina came out through Masach de Hirik of ZON, one is rewarded with all three of them, and ZON, too, were rewarded with the two lines—right and left of Bina. And along with the middle line that is within them, they are three lines, since the lower one is rewarded with the full amount that it causes to illuminate in the upper one, as well.

When it writes that he is called “well-beloved” before he came out to the world, it is because well-beloved is the left line, where there is the love of lovers. And all the souls extend from ZON, who are called “world.” Thus, it is perplexing, since there is no existence to the left line in the world, which is ZON, except in Bina. Hence, Isaac extends from Bina before he came out to the world to ZON. And even when he has come out of ZON, his birth is still not from Bina, where there is existence of the left line. Rather, he comes out through ZON by transference, since because the souls are a lower degree than ZON, they must go through ZON, although their root is from Bina.

And why is Isaac called “well-beloved”? It is because he came out of ZON and was born to Abraham. Yet, how is it possible that Isaac would extend from the left line, which is called “well-beloved,” when ZON and Abraham are from the Masach de Hirik, which is the middle line? The Creator had great love for Isaac, as he was not made until Abraham the patriarch was circumcised and the Hey was added to his name as a complementation, for the Hey that was added to his name is Bina. It indicates that Abraham rose to Bina and took the Bina herself. And there, while still in Bina, he begot Isaac, since there he clothed the right line of Bina, Holam, and begot Isaac in the left line of Bina, Shuruk. This is why Isaac came out as well-beloved, left line of Bina, above ZON.

456) “So shall your seed be,” meaning your actual seed, that is, Koh, Malchut, will actually be his seed. This is so because he began to enter this covenant, and anyone who begins to enter, enters this covenant, Malchut, which is called Koh. And this is why a proselyte who is circumcised is called “a proselyte of justice [Tzedek],” since he does not come from a holy seed that was circumcised, he begins to enter the covenant, and anyone who begins, enters Malchut. Thus, one who enters Malchut, who is called Tzedek [justice], is called “a proselyte of Tzedek.”

457) This is why it is written about Abraham, “So shall your seed be,” which means “Your seed,” literally, since Koh, the lower Hey, meaning Malchut, will actually be your seed. And he explains how Malchut became a seed to him. He says, “The two letters HeyBina and Malchut—conjoined.” This means that once Abraham rose to the first Hey, the bottom Hey, Malchut, rose to him and the two of them conjoined and bore two lines above, in Bina, MI ELEH. In the beginning, ELEH fell to Bina through the ascent of Malchut to Bina, and remained in the two letters, MI de Elokim. This is considered the entrance of the Yod into the light of Bina, and the making of the Ohr [light] into Avir [air]. This is the point of Holam.

Afterwards, Malchut descended from Bina to her place and ELEH returned to Bina and became a left line, the Shuruk. What comes out of them during the birth of the left line is Yod, the Yod that comes out of the Avir of Bina, and the return of Bina to being light of GAR. This is the reason why the first letter of the name Isaac is Yod, male, since it is from the letter Yod that the male begins to expand. Also, male is Mochin de GAR, which spread through the exit of the Yod from the Avir.

This is why it is written, “For in Isaac shall a seed be called unto you,” precisely in Isaac, who is the left line—ELEH that returned to Bina. Also, the Yod went out of Avir and the Bina returned to being light of GAR. It does not say, “In you,” for there is no completeness in Abraham himself, for he is MI de Elokim, who was diminished due to the ascent of the bottom Hey to the first Hey, and became VAK. But during the birth of the left line, which is Isaac, Abraham, too, returned to being GAR. This is why the text makes the precision that precisely “In Isaac shall a seed be called unto you,” and through him, you will obtain wholeness, and not in you, for in you, yourself, there is no GAR without Isaac.

Isaac begot. It is written, “You will give truth to Jacob.” Jacob complemented everything, although Jacob is the middle line, ZA, and thus did not need to be born above, in the place of Bina, like Isaac. However, since Jacob complemented everything—for without the middle line the two lines in Bina would not be able to shine—Isaac bore Jacob above, in Bina’s place, and Jacob became Daat there, determining between Hochma and Bina, which are Abraham and Isaac.

458) Can it be that Abraham is included in the left line of Isaac? After all, it is written, “Mercy [Hesed] to Abraham,” which means that he was gripped to the right. However, his part is Hesed because he was merciful with the people of the world. However, to beget, he was included in the left line, and from here he begins. This is so because there is begetting only from illumination of Hochma, which is obtained through integration of right and left, as it is written, “For in Isaac shall a seed be called unto you,” and not in you.

A hundred years are ten Sefirot, in each of which are ten. In the Kelim of the ten Sefirot, the upper ones grow first—beginning with Keter and ending in Malchut. Thus, the correction of the 100th year, Malchut de Malchut, is very hard. This is why Abraham was circumcised in the 99th year, so he could correct the 100th year.

459) And this is the reason why Isaac—who is harsh Din, left line, who was concealed due to the absence of Levush [clothing] of Hassadim—went out to complement his part and to beget the middle line, Jacob. He is called Hesed because he extended the level of Hassadim on the Masach de Hirik, the middle line, which is called Jacob, who increased the Hassadim, and then the right and left were mingled in one another. This is why Jacob complemented everything from the right side and from the left side—since the parts of Abraham and Isaac were mingled above through Jacob, the middle line, by which the Hassadim on the right were completed. This is the first completion of Jacob. The second completion of Jacob is that it was made possible for them to beget from below upwards.

In other words, the Hochma on the left was complemented through the clothing of Hassadim on the right, and then the Hochma shines from below upwards and he becomes worthy of begetting. All this was complemented through Jacob, and this is Jacob’s second completion. Thus, Jacob complemented from the right and from the left. This is why it is written, “Israel, in whom I will be glorified,” since in him, in Israel, the colors, meaning lights were complemented from above and from below.

460) This is why it is written, “I shall sing to my well-beloved,” singing indeed, to remind my well-beloved. This indicates to the birth of a male, who is Isaac, the Mochin of the left line from Bina, the male world. This is so because Isaac was called “well-beloved” even before he came out to the world, before he came out through ZON, which are called “world,” while he was still a left line in Bina. And this is why he is a male, like Bina, which is why it writes here, “I shall sing,” since there is singing in a male, who is GAR.

461) Some say, “I shall sing to my well-beloved” is Abraham, as is written, “What has My beloved to do in My house,” who is Abraham. Similarly, here “My well-beloved” is Abraham. Abraham inherited an inheritance—a glebe of a field, which is the Malchut, which is called “vineyard” here. It says about her, “A song of my beloved for His vineyard.”

462) “A song of my beloved for His vineyard.” “My beloved is the Creator,” as it is written, “My beloved is white and red.” When “My well-beloved” is gripped to “My beloved,” he is a male. “My beloved” is ZA. He grips to my well-beloved, the left line of Bina when ZA serves as a middle line there. And then ZA has these Mochin of Bina, male. And from him, with the illumination of the left of Bina, he planted a vineyard—the Malchut and Nukva de ZA, as it is written, “My well-beloved had a vineyard,” for she is built of the left of Bina.

463) “At the horn of Ben-Shemen” is as it is written, “With horn of the Yovel,” meaning Malchut that is mitigated in Bina. This is so because the horn is Malchut and the Yovel [jubilee] is Bina. This horn here united with this male, who is called Ben-Shemen, Bina. The exit and planting of the vineyard, Malchut, were done only because of her ascent to Bina, to the male, as it is written, “And he dug it, and cleared it of stones.”

464) Ben-Shemen [son of oil] is like Ben-Horin [son of free], Bina. And both of them—Ben-Shemen and Yovel—are Bina. It is called Shemen [oil] because oil and Gadlut extend from there, from Bina, to light the candles, until this horn, Malchut, takes them and collects them. It is also called, “the horn of the Yovel,” and for this reason, the kingship of the house of David was anointed, since he was anointed with a horn and was united in it.

465) How was the vineyard born and came out of the horn of Ben-Shemen through her ascent to Bina? It says, “And he dug it,” meaning he restricted it and fenced it all around like a ring that surrounds from all sides. “Digging” is a ring [In Aramaic, Azka means “digging,” as well as a “ring”], and the writing brings the correction of the vineyard from its Katnut to its Gadlut, which is done due to its ascent to Bina.

First, when Malchut rose to Bina, it is considered that the Yod entered the light of Bina and became Avir. Then Bina was diminished into VAK since at that time, ELEH fell from her to ZON and she remained in MI. Then ZON, too, were diminished into VAK. It is about that that the writing says, “And he dug it,” meaning surrounded it from all sides, diminishing it into VAK because of the Yod that entered the light of Bina and made the Avir, the level of Ruach, meaning VAK.

“And cleared it of stones” means that he removed from the vineyard and from his lot all those big ones and all those ministers, and all the lower Ketarim. Through the ascent of Malchut to Bina, she was diminished into VAK without a Rosh, and the Emanator removed from Malchut all the great forces of the Sitra Achra that were attached to Malchut. This is so because after she was diminished into VAK, they have nothing to suck from her, and then he, Bina, takes the vineyard into his lot, meaning that she clung to Bina and became a part of the Bina, as it is written, “For the portion of the Lord is His people, Jacob the lot of His inheritance.” This is so because since Malchut became a part of Bina, Israel became a part of Bina, too, since they are attached to her.

466) “And [He] planted it with the choicest vine,” as it is written, “Yet I had planted you a noble vine, wholly a seed of truth.” It writes, “Wholly” with a Hey, like any Hey, which is Malchut. This is so because by Bina lowering the Yod from the Avir once more, and bringing ELEH back to her, the left line, Shuruk, came out, meaning the light of Hochma without Hassadim, and Bina imparted these Mochin to the Malchut. At that time, every Hey is a seed of truth because the light of Hochma that illuminates the Bina to the vineyard is called “truth.”

From that state, from the light of Shuruk, Abraham began to beget Isaac above, since he is considered that Shuruk. And out of that came the seed of truth, since illumination of Hochma is called “truth,” as it is written, “So shall your seed be,” since when this left line shines in Malchut, Malchut is called Koh. It is all one thing: Shuruk, seed of truth, the birth of Isaac, “So shall your seed be.” They are all one thing—the illumination of the left line from Bina.

Happy are Israel, for they inherit this great inheritance, since these Mochin are called inheritance because they are from above ZON, and ZON receive them from AVI by inheritance. Israel, too, like a son who inherits from his father and is rewarded with it even though it is not the deed of his own hands, ZON is rewarded with Mochin de Bina, although for themselves, they have nothing of him. And so are Israel from ZON.

467) “And [He] built a tower in the midst of it.” What is a tower? It is written, “The name of the Lord is a strong tower: the righteous runs into it, and is set up on high.” The righteous runs indeed, since with respect to the illumination of Shuruk, Malchut cannot exist because she is Hochma without Hassadim, and the construction of the tower means clothing of Hochma in Hassadim, at which time “The righteous runs into it, and is set up on high,” and not before.

468) “And also hewed out a wine vat in it.” This is the gate of Tzedek, as it is written, “Open to me the gates of justice.” The level of Hassadim and middle line extends on the Masach de Hirik. Without it, the Hochma would not shine. This is the reason why there is integration of Hochma in these Hassadim. What is the meaning of “Open to me the gates of justice”? Anyone from Israel who is circumcised enters through both of them and is rewarded with both of them—the tower and the wine vat. The tower is integration of Hochma in Hassadim; the wine vat is integration of Hassadim in Hochma. This is why David asked, “Open to me the gates of justice,” to be rewarded with both.

469) One who offers his son as a sacrifice of circumcision admits him into the holy Name. It is upon this sign that the heaven and earth exist, as it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” That celebrator is rewarded with everything, and he is rewarded with seeing the Creator face-to-face on that day.

470) Happy are we for we have been rewarded with this day, and happy are you with us. This son that is born to you, I call upon him as it is written, “Every one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made him,” and also, “And all thy children shall be taught of the Lord.”

475) It is not for me that I regret, but that He punished them with the exile in Babylon.

Rabbi Shimon said, “Indeed, they were not punished. It is only that since the secrets have been revealed among them so much, they were sentenced to exile among the friends in Babel and to learn their ways, and the secrets will be covered among them. This is so because the secrets will be revealed only among us, for the Creator concurred with us and the matters will be revealed through us.”

476) The Creator is destined to declare His sons, as it is written, “Then shall your light break forth as the morning, and your healing shall spring forth speedily.”