This Is the Law of the Burnt-Offering
1) “Command Aaron and his sons, saying, ‘This is the law of the burnt-offering.’” This burnt-offering elevates and connects the assembly of Israel above, and its Dvekut [adhesion] with the next world, Bina, thus making everything one, in one connection, in joy. And because it rises up to Bina, it is written, “This is the law,” male and female together, ZA and Malchut, written Torah and oral Torah, rising in love to Bina, since “this” is Malchut, the oral Torah, and “law” is ZA, the written Torah.
2) When the north side awakens, Gevura de [of] ZA, the left line, it is written, “His left is under my head,” meaning that Malchut receives from the left line of ZA. Then the Malchut rises with love and crowns in the right of ZA, Hesed, and connects in the middle line, in the middle line of ZA, Tifferet de ZA, and everything shines from within the holy of holies, Bina. This is from within man, by the will of the priests, the right line, and with a prayer of Israel, the middle line, and the song of the Levites, the left line.
3) A burnt-offering is the holy of holies, the upper Ruach, Bina, since three Ruchot [plural of Ruach] are tied together in the offering:
A) The lower Ruach is called “the spirit of holiness,” Malchut.
B) The Ruach in the middle is called “the spirit of Hochma and Bina [wisdom and understanding], ZA, a son to Hochma and Bina. Also, it is called the lower Ruach, since it is lower compared to Bina. However, this Ruach comes out of the Shofar [horn] that consists of fire and water.
C) The upper Ruach is hidden in secret, Bina, and all the holy Ruchot exist in it. Also, all the Panim [faces] shine from it and hence the burnt-offering returns to the actual Ruach.
4) Afterwards, the external ones are satiated and settle for the beast that is offered, to connect another Ruach [spirit/wind] in Kedusha [holiness], which is within them, inside the impurity, through the tallow and the fat that they sacrifice. For this reason, the offering is the holy of holies. The rest of the sacrifices are to make peace in the whole world, from several sides, and to remove the litigants in the world and illuminate out of the desire to be perfumed. They are called “light holies” [as in light-weight] because they are not crowned above in the holy of holies, which is Bina. Hence, they are light holies and their slaughter is in any place. However, an offering that is the holy of holies is not as the rest of the sacrifices, for all its deeds are holiness.
5) “And the priest shall put on his linen garment.” These are special garments for Kedusha [holiness]: Bad [cloth/linen], like Badad [alone/isolated], which is dedicated to Kedusha. It is written, “And he shall bathe his flesh in water and wear them.” Holy is the holy of holies, when everything rises and crowns in the holy of holies, Bina, in one connection. Afterwards, the spirit of impurity, which defiles everything, passes away and does not govern or approach the Temple. It passes from all the sides of Kedusha and everything remains only in holiness.
Turtledoves and Young Pigeons
6) “Man and beast You deliver, O Lord.” Thus, man rises from the side of man through the desire and the prayer. And a beast, from the side of the beast, is sacrificed on the altar. This is why it is written, “If any man of you brings an offering.” Indeed, man’s offering is of the desire and the prayer, to tie a connection above, as man, and then from the beast. It is all in the verse, “Man and beast You deliver, O Lord,” that man’s offering and an offering of a beast are required. This is what the Creator did when He created the world—man and beast.
7) But it is written, “Let birds fly above the earth.” Sacrifices are made of them, and even burnt-offerings, as it is written, “But if his offering to the Lord is a burnt offering of birds, then he shall bring his offering from the turtledoves or from young pigeons.” Thus, with birds, it is not quite as you say about the beast. Of all the fowls, only turtledoves and young pigeons are sacrificed. However, what is kosher [qualified/permissible] in one is disqualified in the other. The red is kosher in turtledoves and disqualified in young pigeons. The young pigeons are right [side]; turtledoves are left. Hence red is kosher in it because it implies to the left.
8) “Let birds fly above the earth” are the Merkava [assembly]—angels Michael, Gabriel, Uriel, and Raphael—who are called “fowl.” The spirit of holiness, Malchut, rises in them, ascending above to ZA for a Zivug. They are two—one to the right and one to the left, “birds” to the right, Michael, and “will fly” to the left, Gabriel.
9) This is why two are sacrificed—turtledoves and young pigeons, Michael and Gabriel—to elevate the spirit of holiness, Malchut, to ZA. And the left of ZA crowns and feeds below, to that left side of Malchut, and the right to the right. And a woman connects to her husband, Malchut in ZA, to become one, and everything rises and connects together above and below, and the Creator rises and is sublime alone.
10) The poor, who sacrificed turtledoves and young pigeons, does not give a share to nourish the worlds, but to unite above. However, everything is above and below, each connecting to his side.
How High Does the Dvekut [adhesion] of the Priests, Levites, and Israel Rise?
11) The tie of everything is tied in the holy of holies, in Bina, to illuminate. How high does the Dvekut of the desire of the priests and the Levites and Israel rise?
12) Their Dvekut rises through Ein Sof because any connection and unity and perfection is to conceal in humbleness, which is unattained and unknown, and in which there is the desire of all desires. Ein Sof is not about to become known or to become finite, nor is it to be a beginning. It is not like Ein [naught/nil], Keter, the first, who elicited a Rosh [head/beginning] and a Sof [end]. Rosh is the uppermost point, the hidden Rosh of everything, which stands within the thought, Hochma, who is called Resheet [beginning]. Also, Hochma was emanated from the Keter, who is called Ein, and made Sof, Malchut, who is called “the end of the matter.” But in Ein Sof, there is no Sof [end].
13) There are neither desires nor lights, nor candles in Ein Sof. All those lights and candles in Atzilut depend on Ein Sof. They exist in them but they are not to be attained. Those that are known and unknown, that can be spoken of in terms of knowing are but the high, concealed desire, which is called Ein, Keter, but in Ein Sof, there is no knowing whatsoever.
14) When the uppermost point, Hochma, and the next world, Bina, rise in their illumination, they know only scent, VAK de Hochma, and not GAR de Hochma, as one who smells a scent and is perfumed. This is not considered contentment, which is considered fragrances, as it is written, “And I will not smell your sweet odors.” Thus, scent and fragrance are two things. A fragrance means the smell of the desire, meaning all those desires of prayer, the desire for singing, and the will of the priest. All of them are man, and then they all become one will, and that one is called “fragrance,” desire. Then, everything connects and illuminates together as it should.
15) This is the reason why this other side was given to the priest, as it is written, “Command Aaron and his sons, saying, ‘This is the law of the burnt-offering.’” A command is always idolatry, Sitra Achra. And here it was made possible for him to burn that evil thought and remove it from the Kedusha [holiness] by that desire that rises up, with that smoke and with those burning milks, to remove them from the holiness. And that command, the Sitra Achra, stands in their authority to separate him from the holiness through this sacrifice.
However, it is written, “Command the children of Israel.” How can it be interpreted that “command” is the Sitra Achra? The Sitra Achra stood in their authority, for as long as Israel do their Maker’s will, the Sitra Achra cannot govern them.
16) “Command Aaron” comes to crown that spirit of holiness up above, separate the spirit of impurity and lower it down from Israel by desire and prayer, and from the priests in the act of sacrificing the sacrifice, each by what is appropriate for him.
17) This verse proves about them, for it is written, “Command Aaron and his sons, saying.” “Command” is idolatry, the spirit of impurity. “Saying” is a woman who is regarded as fearing the Creator, Malchut. This is why everything was said to crown the Malchut and to lower the Sitra Achra. And the priest is poised to correct everything, as it is written, “Man and beast You deliver, O Lord.”
This Is the Law of the Burnt-Offering
18) Happy are the righteous in this world and in the next world, who know the ways of Torah, and who follow it on the path of truth. It is written about them, “The Lord, by them they live.” “By them” are the ways of Torah. “Live” means that they will exist in this world and in the next world.
19) It is written, “This is the law of the burnt-offering.” “This is the law” is the assembly of Israel, Malchut. “The burnt-offering” rises and is crowned up above to connect, up to the place called “the holy of holies,” Bina.
20) “This is the law” is the assembly of Israel, Malchut. “The burnt-offering” is an evil thought that comes up in one’s thought to divert him from the way of truth. It is the burnt-offering that rises and slanders a person, and must be burned in fire to not allow it to slander.
21) This is why it is written, “On its firewood upon the altar all night.” “Night” is the assembly of Israel, Malchut, which comes to purify the man from that desire. “On its firewood,” since the river of fire is a place to burn all those who are not present in their existence, the Sitra Achra, for they are taken through the burning fire and their governance is removed from the world. To prevent it from ruling, it must be “On its firewood upon the altar all night,” and then it surrenders and does not rule.
22) Hence, when the Sitra Achra surrenders, the assembly of Israel, Malchut, rises. This is the spirit of holiness, for she rises and crowns above because her ascent is while that other force surrenders and parts from her. This is the reason why an offering is needed, to separate the Sitra Achra from the spirit of holiness, Malchut, and to give her a part, so the spirit of holiness will rise upward.
23) “And the fire upon the altar shall be kept burning in it; it shall not go out, and the priest shall kindle wood on it first thing in the morning.” Fire is Din [judgment]. The priest comes from the right side, far from the Din. The priest is never present in Din, and here he must light up the Din in the world, for he must burn the wood, as it is written, “And the priest shall kindle wood on it.”
24) A person who comes to sin before his Master burns himself in the flame of the evil inclination. The evil inclination comes from the side of the spirit of impurity. But the spirit of impurity is in him. Also, it is known that sometimes his offering comes from this side—a goat that must be sacrificed on the altar, which is akin to a sinner. It is not consumed and does not revoke that spirit of impurity, neither from the sinful person nor from that side from which it comes, but only in the fire of the altar. This fire uproots the spirit of impurity and evil kinds from the world, and the priest intends it—to establish the fire to clear out evil kinds from the world. This is why it requires a priest to do it, since he is from the right, and the right clears out the left.
25) Hence, it must never be put out, but an eternal fire must burn in it so that power and might in it will not wane and it will be able to break the power of the other, evil force from the world. This is why it is written, “It shall not go out,” and the priest will set up the fire on it “First thing in the morning,” when his side governs, for in the morning, the right side governs and awakens in the world, to perfume the world by setting up the fire on the altar. Thus, the Dinim [judgments] will surrender and will not awaken in the world.
We learned about it that there is fire that consumes fire. This is because the fire above, of Malchut, consumes another fire. The fire of the altar consumes another fire, that of the other side. For this reason, this fire will never go out and the priest sets it up each day.
26) It is a Mitzva [commandment/good deed] to make the offering according to the rule. It is said about it, “This is the law of the burnt offering.” Five kinds of fire would come down upon the offering:
Fire that eats but does not drink;
Fire that drinks but does not eat;
Fire that eats and drinks;
Fire that eats moist and dry;
Fire that neither eats nor drinks.
Opposite that are:
That which goes up on its firewood;
Upon the altar;
And by which the fire of the altar burns.
The five Dinim are called “five fires.” Three are in HGT above the Chazeh, extending from the three sowings, called Holam, Shuruk, and Hirik, and two are from the Chazeh down—the first is in NH and Yesod, extending from the Masach at the point of Chazeh, and the second is in Malchut.
The Dinim in the three lines, HGT above the Chazeh, are considered fire that does not burn but only eats, meaning that it extends Hassadim. But the two fires from the Chazeh and below burn the external ones. It is known that extending Hassadim is called “eating,” and extension of the Hochma on the left line is called drinking.
Fire that eats and does not drink is the Dinim on the right line, extending from the point of Holam, which eats, extending the Mochin de Hassadim. And does not drink means that it does not extend Hochma.
Fire that drinks and does not eat is the Dinim on the left line, which extend from the point of Shuruk, which drinks, meaning that it extends Mochin de Hochma and does not eat, meaning that it does not extend Hassadim because the left is Hochma without Hassadim.
Fire that eats and drinks is the Dinim on the middle line—which extend from the point of Hirik—which eats, meaning extends Hassadim, as well as drinks, meaning extends Hochma, as well, since it consists of both lines—right and left—and has the merit of both of them. Thus far it refers to above the Chazeh.
However, below the Chazeh there is fire that eats moist and dry, meaning the Dinim in NHY, which extend from the Masach in the Chazeh, which eats and burns the Klipot on the right, which are moist, having some moisture of light. It eats and burns the Klipot on the left, which are completely dry. Also, there is fire that neither eats nor drinks. This is the Dinim in Malchut that do not extend any light, neither of Hochma nor of Hassadim, since Malchut itself has no light at all, except that which ZA gives to her.
And opposite that are the five divisions in the verse, “This is the law of the burnt offering”:
“This is the law of the burnt offering” is the right line, Hesed, opposite the first fire.
“It is that which goes up on its firewood” is the left line, Gevura, opposite the second fire. This is why “Its firewood” is mentioned here.
“Upon the altar” is the middle line, Tifferet, since the altar is Malchut, and on the altar is above the altar, Tifferet, corresponding to the third fire.
“All night” is the Masach that governs from the Chazeh down, which belongs to Malchut, who is called “night,” corresponding to the fourth fire.
“And by which the fire of the altar burns” is the Din of Malchut herself, who is called “altar,” corresponding to the fifth fire.
27) An offering rises entirely to the high one. This is Bina, the first Hey of HaVaYaH. She is named so after her five mirrors, the five fires that extend from Bina to ZON. Yod is an only daughter, the pupil of the eye, Malchut, of whom it was said, “The appearance of the glory of the Lord was like a consuming fire.” However, for itself, Malchut is fire that neither eats nor drinks, but Vav, Tifferet, the middle line, eats and drinks; he is the light of the pupil of the eye.
And when Malchut receives from Vav, she is also fire that drinks all the waters of the Torah and eats all the offerings in the prayer, receiving from the Vav all three fires of HGT that are included in it. She also receives from the fourth fire in NHY, of the Vav from the Chazeh and below. Hence, she eats moist and dry, like the fourth fire. She continues the literals of the Torah, which are as dry wood, and extends the secrets of the Torah, which are as moist wood. By burning the Klipot on the left, which are dry, the literals of the Torah are extended. And by burning the Klipot on the right, which are moist, the secrets of Torah are extended. This is the fire that eats moist and dry.
28) We should interpret “Eats moist” as all the offerings that are offered for the positive Mitzvot [commandments to perform some action], through the prayer, as in, “So will we render for bullocks the offering of our lips.” “Eats dry” refers to all the offerings that were offered during prayer, for the negative Mitzvot [commandments to avoid certain actions], the one for which the punishment is four deaths: stoning, burning, killing, and suffocating.
These are the offerings for the positive Mitzvot and for the negative Mitzvot. These are the offerings of Divinity, which is called “prayer,” coming for the positive and negative Mitzvot. And opposite those five mirrors, which extend from Bina, five prayers have been established on Yom Kippur [Day of Atonement]. Opposite the pupil of the eye, the Malchut, Yod, are the ten penitential days. The first Hey of HaVaYaH is the light of the pupil of the eye, which extend to her from the Vav. The five torments on Yom Kippur, when they do not eat or drink, correspond to the bottom Hey of HaVaYaH, Malchut herself, which neither eats nor drinks.
Offering, Sin, and Blame
29) The Mitzva that follows it is to make the sin according to its law. Tanna’im and Amora’im, you who come from the qualities of the Creator, who so exerted to clean up My daughter, which is the law, Malchut, from the Klipot of the mixed multitude, which are the evil questions that cannot be settled or answered, and of whom it is said, “That which is crooked cannot be straightened and that which is lacking cannot be counted,” but were considered undecided in the law, and any indecision in prohibition is resolved toward harshness. It is a Tiko [draw/indecision], lacking Nun, implying that it has no Tikkun. It is lacking the Nun, which is the next world, Bina, who has fifty gates. This is so because Tiko in the next world is Shetika [silence], as in “Shtok [Silence (imperative form)], thus I have conceived.” This means that the correction for it is silence, as the Creator said to Moses, “Silence,” which is a Tiko that in the next world, with a Nun, is a Tikkun.
30) There are questions that are garments of Halachah , Malchut. It was said of them, “squares of gold,” as it is written, “The King’s daughter is all glorious within; her clothing is interwoven with gold.” This is so because the questions are Dinim, which are regarded as engravings, like the squares, and they became garments for Malchut. Those Dinim cause the disclosure of the Hochma and thus the squares of gold, since gold points to disclosure of Hochma from the left. And you, the Amora’im, determine the garments of the squares in several sentences, and then you correct and settle them in several settlements.
31) And if some chapter is missing from the Mishnah, you correct it. In the places where it says in the Gemarah, “Indeed it is lacking and so he learns,” it is a lack that can be counted. And should some fool come and bring a bad name to that craftsman who cuts the clothes and says, “But is the Torah deficient, saying about the Mishnah that it is indeed lacking? After all, it is written, ‘The law of the Lord is whole,’ complete with all the organs of the body, which are the 248 positive Mitzvot. And it is written, ‘You are all beautiful, my wife, and there is not a flaw in you.’ And she is complete in her garments, so how will it be lacking from the Mishnah?”
32) It replies, “You will tell him, ‘Be precise and find the missing piece. You will find it mingled with the rest of the verses and the paragraphs.’” Such is the way of Torah: it is poor in this place and rich in another place. The way of the craftsman is to cut the clothes into several pieces and the absence in this place fills another place, and a student who is not proficient in tying the laws in these pieces, which are elsewhere, the verses and paragraphs become mixed up for him and he cannot answer them until the craftsman comes and answers all their doubts. At that time, the law, which is the daughter, Malchut, rises before the king complete in everything: in body, in clothes, and in jewelry, and the words, “Then I will look upon it, to remember the everlasting covenant,” will come true. And sometimes the craftsman has a well versed erudite disciple, who sends for them to correct them, meaning Elijah.
33) They all rose up and said, “Moses, you must be the craftsman, for it was said of you, ‘Moses received the Torah out of Sinai,’ and henceforth, all are your disciples, from Joshua to the end of all the generations.” This is the meaning of what we learn, “And he handed it to Joshua, and Joshua to the elders, and the elders to the prophets, through the last of them.” Who is a well-versed disciple of yours? After all, it was said, “All will be laid down until Elijah comes.” Thus, Elijah is your well-versed disciple.
34) He told them, “Indeed, so it is, for Elijah is a student friend. It is written about him, “Pinehas, son of Elazar, son of Aaron the priest,” as it was said that Pinehas is Elijah. And as it was said of Aaron, “He will be as a mouth for you,” so his son, Elijah, will be as a mouth for me—he will establish the oral Torah. This is so because as I was initially “Slow of speech and slow of tongue,” at the time of the end of correction, the Creator will raise me slow of speech in the oral Torah, and slow of tongue in the written Torah, so those who did not know me will not say it is another. It is written about it, “The dead are destined to rise with their flaws so it will not be said, ‘It is another.’” And Elijah will be as a mouth for me. He will come to mend all those doubts and answer them.
35) At that time, it was said, “This is the law of the burnt offering, meaning the daughter, Malchut, who is called “This” and “Torah,” who was trampled over and lowly in the exile. The burnt offering rises on all the degrees above, as it is written, “Many daughters have done valiantly, but you have excelled them all.” Her ascent will be to Aba, to the right, to Hesed, of whom they said, “He who wishes to grow wise should go south.” Hesed is in the south and Hochma [wisdom] comes from there, since in Gadlut, HGT de ZA became HBD, Hesed de ZA became Hochma, Aba, and hence Hochma is from the south, Hesed, from which comes Hochma, which is the letters Koach MA [“power,” MA respectively]. ZA is HaVaYaH of Alephs, which is 45 in Gematria. And Hesed, which became Hochma, is its force.
36) Indeed, for this reason it was said in Moses, “Who caused His glorious arm to go at the right of Moses,” since his bride, called “an arm of magnificence [Tifferet],” will have wholeness only in her. This is so because when he is whole in her, in Malchut, it is said of him, “With him I speak mouth to mouth, in plain view, and not in riddles.” “In plain view” is as a bride undresses from her garments and unites with her husband in proximity of flesh in her 248 organs and does not cover even one of her organs. This is “In plain view,” which amounts to 248.
All the questions, which are the Dinim, are in the clothes of Malchut, which are called “squares of gold.” This is so because when she discloses the Hochma on the left line, from Bina that returned to Hochma, she dresses in those garments so the outer ones will not be able to suckle from her. However, when she unites with the right—with the Hochma on the right line, Hesed that became Hochma, who is Aba, as it is written, “Who caused His glorious arm to go at the right of Moses?”—she undresses from all these garments because the disclosure of light of Hassadim needs no clothing as there is no grip there to the outer ones. Also, the light of Hochma on the right line, which is upper AVI, is the light of Hassadim, called “pure air.”
“She undresses from her garments and unites with her husband” means that when she is to Moses’ right, there is no fear of external ones, and she unites with Moses, ZA—her husband—without any clothes, in proximity of flesh in her 248 organs, meaning with disclosure of her Hassadim, called “248 organs,” corresponding to the 248 positive Mitzvot, which are Hassadim. And the 365 tendons correspond to 365 negative Mitzvot, which are Gevurot from the left line. And when it was said, “In plain view,” which is 248 in Gematria, it is to show that she discloses the sight of Hochma on the right line, as in the 248 organs of Hassadim.
37) First, this sight appeared to Moses, of which it was said, “In plain view,” meaning Malchut, which is to him, the great vision in the bush. The bush is mentioned five times in the Bible, corresponding to the five Behinot [discernments] KHB TM in her garments, which extend from the left, as it is written, “In a blazing fire from the midst of a bush,” etc.. And now this vision appeared to him in the 248 positive Mitzvot, in Hassadim, which are in the Five Books of Moses, in five Behinot KHB TM de ZA, who is called “Torah.”
It is written, “And not in riddles,” which are her garments, extending from the left line, in which all the prophets saw. This is so because it is not the conduct of the bride, Malchut, to be disclosed in proximity of flesh, without the garments that extend from the left, except to her bridegroom, Moses, who was looking at the illuminating mirror, from Hassadim de ZA. But the rest of the prophets were looking at a mirror that is not illuminating, in her garments, which are called “riddles,” as well as “squares of gold.” And she was not seen without these garments.
38) At that time, the words, “And they were both naked, the man and his woman,” will come true in them, in ZA, who is called “Moses,” and in Malchut, “And they were not ashamed,” as were Adam and his woman prior to the sin. This is so because the mixture of bad, the mixed multitude, the evil question, meaning evil Dinim, has already been removed from the world.
This is the nakedness of the Creator and His Divinity, the nakedness of Israel. Even more so, it is the nakedness of Moses. They are nakedness from your law, Malchut, for which the secrets of Torah must be covered, as it is written, “The glory of God is to conceal a matter” until He removes it from the world. Also, there are no kings but Israel, as it is written, “All of Israel are the children of kings.” At the time of the end of correction, it is said, “And the glory of kings, which are Israel, is to explore a matter.” The loyal shepherd, Moses, said, “Blessed are you for the Atik Yomin [ancient of days], Keter, as from there you are as a branch that spreads from the tree,” and so are the souls branches from Him.
39) Moses, the loyal shepherd, said to the Tana’im and to the Amora’im, “Certainly, the offering, the sin, and the blame are three Mitzvot, three fathers,” meaning HGT. Complete is the queen, Malchut, who is an organ of ZA, his tenth Sefira, completing each organ of ZA, since Malchut was taken from ZA and was built into a complete Partzuf.
It follows that ZA is lacking the Sefira of Malchut, and as it is generally lacking from the Malchut, it is lacking from her in each of his elements, since each particular Sefira consists only of nine Sefirot, and not of ten. Hence, when the Malchut rises and joins ZA, she complements each of his elements into ten Sefirot, complementing each of his organs. It is similar to the first day of a festival, when the offering for seeing is sacrificed, by which the Malchut rises and complements each of the organs of ZA into ten Sefirot.
40) One who did not celebrate the first good day of a festival, who did not bring a vision-offering and a festival-offering to unite the Malchut with ZA, once the festival is over and he did not bring, it is said about him, “That which is crooked cannot be straightened and that which is lacking cannot be counted.” This is a Hatat, a sin that detains the offering, for by not bringing the vision-offering, he detained the ascent of Malchut to ZA, which is the offering [Ola means both “offering” and “rising” in Hebrew].
Het [sin] is male and Hatat [another word for sin] is female, and both have the same meaning. Sometimes the Hatat is perfumed, meaning the sin, and departs from the offering, no longer detaining the Malchut from ascending—through a male goat—as it is said, “And one male goat for a sin offering,” that is, if he brings a sin offering, a sacrifice. Malchut rises to ZA and to Bina through the right line, Hassadim. Hatat means the sins that make the left line prevail over the right. They quench one another and Malchut cannot rise to ZA. Through the sin offering, the left line is corrected into being included in the right, and Malchut can rise to ZA.
41) The iniquity that brings hanging guilt with it grips to both of them, as one who grips to both and hangs between them in the middle, blemishing the middle line, which includes right and left. Everything hangs until Elijah arrives and separates Malchut from the Klipot. This will be at the end of correction.
Thus, the hanging blame grips to both of them, blemishing the right and the left until the Sitra Achra is given his food and bribery with a hanging blame-offering that he sacrifices. At that time, the Sitra Achra will part from there and the organs of the bride, the two lines—right and left—of Malchut will draw near to one another. This is so because such are the blames and the sins, like attachments that cling to the lung—membranes that attach the lobes of the lungs to each other and do not let Malchut fly and rise up to ZA, to blow in the spirit [Ruach] of holiness.
42) A lamb is for an offering, as it is written, “An unblemished male lamb,” meaning whole, for it is an offering, which is on the right. Is a lamb to the right and a male goat to the left, as it is written, “One male goat for a sin-offering,” where Izim [goats] indicate Dinim Azim [fierce Dinim], which are on the left? There is a male goat and there is a male goat. One male goat is for the Lord, and one male goat is for Azazel, as it is written, “And Aaron placed lots on the two male goats, one lot for the Lord and one lot for Azazel.” In the male goat for Azazel, it is said of Esau “A hairy man” [in Hebrew, Seir means both “male-goat” and “hairy”]. It is considered heavy, taking and sucking all the yeast in the blood, which are boils, scabbiness, psoriasis, and every kind of leprosy.
It is written about it, “The male goat shall bear on itself all their iniquities to a deserted land.” “Their iniquities” has the letters of “Iniquities of a whole one” [in Hebrew], being the heart, which is called “whole.” At that time, he parts from mingling with the heart, which is Malchut, and then he is perfumed. And he, Azazel, is heavy with those iniquities that he carries on him. He is not light, able to rise up to Jacob, who is a whole man, ZA.
43) A male goat for Azazel is on the left. But where does the blame hang?
44) The right and left, HG, grip to the middle pillar, like a body that grip between one’s two arms, or like an eagle that two wings grip to it—by which to fly—since the face of an eagle is the middle line in the four animals, which include right and left. And like a dove, Malchut, that two wings cling to her, where she is compared to the Torah, and her wings to the positive Mitzvot, right and Hassadim, by which she rises and flies upward to ZA, similarly, the negative Mitzvot, which are left and Dinim—her traps—are like birds that cling to a tin, and all her traps that detain her from flying up to ZA and to Bina. These are called “the attachments,” meaning membranes that cling to the lobes of the lungs. These membranes detain the lobes of the lung from breathing [in Hebrew, Kenafaim means both “lobes” and “wings”].
45) Such is the blame. Israel grip to the wings of Divinity, which are the animals that carry the throne, the Hatat that hinders the rising of Malchut in them to the Creator, ZA, through the merits of Israel, whose sins detain her and make the wings heavy. The blame is the mother of the mixed multitude, an attachment that clings to the throne where the queen is, and not only to the wings, like the Hatat. She does not leave her to rise from the exile.
And the merits that Israel perform cling to her to raise her from the exile, hence she remains in the air, like an attachment that is hanging in the air. This air is the middle pillar, and she hangs like an attachment in the middle line, ZA, due to the blame, and she cannot unite with him except through a blame-offering. This is why it is called “a hanging blame,” for it is hanging in the air. Thus, blame depends on the righteous, Yesod de ZA, where he blemishes, and where he corrects the guilt-offering. He is gripped between heaven and earth, hanging between ZA and Malchut, hence it is called “a hanging blame.”
The place of the Hatat is on the left. It blemishes the wings of Divinity, the animals that carry the throne, the Malchut, and not the throne itself. But the place of the blame is in the middle line, in Tifferet or in Yesod, and it blemishes the throne itself.
46) Hatat is the surplus of the liver, since it lies heavy on Malchut with sins from the filth of the iniquities of Israel. As the liver lies heavy on the yeast, which is the blood, on the arteries of the heart, those sins lie heavy on the wings of Divinity, which are the positive Mitzvot, which are similar to the wings of a dove. The negative lie heavy on the positive. When the iniquities of Israel are more than the merits, it is said in the Torah, which is a body, ZA, “And it will cast truth to the ground,” and Malchut yells, “The Lord has given me into the hands of those against whom I am unable to stand.” “She has fallen, she will not rise again.”
47) For this reason, the Tanna’im and Amora’im established prayers instead of offerings, to remove the sins and blames from the Malchut. And for this reason, they established the morning prayer, as a morning offering, and the noon prayer as a twilight offering, and the evening prayer as the internal organs and tallow that would be consumed upon the altar all through the night. And the three patriarchs, who established three prayers corresponding to the Merkava [assembly], HGT, to which they are tied, as it is written, “The patriarchs are the Merkava,” which are the face of a lion, to the right, Hesed, the face of an ox, Gevura, and the face of an eagle, Tifferet, corresponding to which there are three prayers.
A Perpetual Fire Shall Burn on the Altar
48) “And Isaac spoke unto Abraham his father, and said, ‘My father.’ And he said, ‘Here I am, my son.’ And he said, ‘Here is the fire.’” Why was “And he said,” said three times of Isaac, and one “And he said” in Abraham? Isaac’s three “And he said” were corresponding to the three days of the act of creation, and corresponding to the fourth day in the act of creation is Abraham’s one “And he said.” It is written, “Here I am, my son.” And when it is not written, “And Abraham said, ‘Here I am, my son,’” it indicates that he told him, “Here I am” out of pressure. It corresponds to the words, “Let there be lights in the firmament of the heaven.” There, too, “Lights” is written without a Vav [in Hebrew], indicating the complaining of the moon.
49) The words, “And he said,” that are written in this portion are more. Why does he interpret only four “And he said”? The other “And he said” that are written in the portion are concealed in thought; they are from the right, which extends from upper AVI, who are called “thought,” who are blocked, meaning Hassadim that are covered from Hochma. These four “And he said,” however, appear in Hochma out of the darkness, disclosure of Hochma of the left line, which appears only with the darkness and the Dinim that extend from there. “And Isaac spoke unto Abraham” corresponds to the words, “And God said, ‘Let there be light,’ and there was light.”
“And he said, ‘My father,’” corresponds to the words, “And God said, ‘Let there be a firmament in the midst of the water, and let it separate between water and water.’” “And he said, ‘Here is the fire’” corresponds to the words, “And God said, ‘Let the water be gathered.’” “And he said, ‘Here I am’” corresponds to the words, “And God said, ‘Let there be lights.’”
“And he said” is a phrasing of bestowal. “And Isaac spoke unto Abraham” is inclusion of Isaac—left line—and disclosure of Hochma in Abraham, who is the right line and Hassadim. And this is the meaning of, “And there was light,” on the first day of the act of creation. Of the inclusion of the left, which is the second day, in the first day, the right line, it was said, “Let there be light,” on the first day. Thus, “And Isaac spoke unto Abraham,” who is the inclusion of left in right, is the words, “Let there be light, and there was light,” on the first day in the act of creation.
“And he said, ‘My father,’” is separation, for he knew the right line as his root and as upper water, and he himself was a son and a branch to the right line, the lower water. This is why it corresponds to the words, “And God said, ‘Let there be a firmament in the midst of the waters, and let it separate between waters and waters.’”
“And he said, ‘Here is the fire and the wood.’” This is the appearance of the Dinim on the left line, which are called “fire and wood,” which correspond to the words, “And let the dry land appear,” on the third day. This is so because due to the appearance of the Dinim of the left line, Malchut became dry, unable to bear fruit. Thus, “And he said, ‘Here is the fire and the wood’” corresponds to “And let the dry land appear.”
“And he said, ‘Here I am.’” In Abraham, Hesed, it is not mentioned that he had to say, “And Abraham said, ‘Here I am, my son.’” This indicates that at that time the left was ruling without the right, Abraham. This corresponds to the words, “Let there be lights,” without the Vav, Hassadim, since at that time the left was governing without right. This is why the moon, who was without Hassadim that extend only from the right, complained. Thus, “And he said, ‘Here I am, my son’” corresponds to the words, “Let there be lights” on the fourth day.
50) “A perpetual fire shall burn on the altar; it shall not go out.” This is the Torah, which is called “fire.” It was said about it, “‘Is not My word like fire’ declares the Lord?” meaning that it should always shine on the altar, on Malchut. “It will not go out.” Of course the fire of Torah will not go out, since a transgression does not put out the Torah, but a transgression puts out a Mitzva, and one who commits a transgression puts out a Mitzva, which is called “a candle.” Thus, one puts out one’s candle from one’s body, meaning the soul, of which it was said, “Man’s soul is God’s candle.” This is putting out, since the body remains in the dark.
Thus, one whose actions cause the departure of Divinity from her place, causes putting out and darkness to that place. And a transgression is darkness, as it is written, “And a handmaid that is heir to her mistress,” since the transgression, which is the handmaid and the darkness, will inherit the place of the mistress, Divinity, who has departed from her place.
51) And the ascension of a Mitzva from the uneducated, who has no Torah, for him the transgression puts out the Mitzva to keep the words, “But the wicked ones are silenced in darkness” for him. However, among those with Torah, the Mitzva is never put out in them because they illuminate to the Mitzva with several secrets of the Torah. This is so because light is called Raz [secret], for light is 207 in Gematria [same as Raz]. This implies that the secrets of Torah are lights and the Mitzvot of the Torah that the sages keep are regarded by them as the Torah. It is as it is written, “It will not be quenched night or day,” since they keep in it what is written, “You shall meditate on it day and night.”
The Smoke of the Altar-Wood
52) The smoke that rises from the mouths of those who study the Torah, with words of Torah, is like the smoke of the altar-wood, Malchut. It is called “altar-wood” because she is arranged and set up for ZA, her husband, as it is written, “When you raise the candles,” said about the elevation of Malchut, the candles, to ZA, of which it was said, “To make a candle burn continually.” Malchut is called “a candle,” and it is in the smoke of the altar-wood of the outer altar, where smoke is considered Malchut.
In the smoke of the altar-wood and the cloud of incense—in the inner altar, where the Torah, ZA, is her smoke—ZA awakens from the heart, Bina, and rises to the Hochma, which is as the brain because the mind and the heart are HB. And the smoke of the altar-wood of the inner altar, ZA, will rise to them for MAN and will connect Hochma and Bina to each other like the cloud, where the awakening of the cloud is from the heart, as it is written, “But a mist used to rise from the earth.” ZA, called “mist,” “smoke,” will rise from the Bina, the upper land. Subsequently, it is written, “And water the whole surface of the ground,” since once ZA rose for MAN and received abundance from Hochma and Bina, he waters the whole surface of the ground, the Malchut.
53) So will the smoke awaken from Bina, which is in the heart, as it is written, “The heart understands,” and rises to the Hochma, the brain. Smoke is the middle line, ZA, which rises, unites Hochma and Bina, and becomes a Daat to them, a heart that understands knowledge [Daat], since Daat—the middle line, uniting HB—rises from the heart, Bina.
54) After the smoke—ZA and Daat—comes down from Hochma to Bina, one to the left and one to the right—Bina on the left, to ZA, and Hochma to his right—he comes down filled with the abundance of AVI, Hochma and Bina, filled with the abundance of Koh, to burn the wood—wise disciples, who are from the side of the tree of life, ZA. This is why they are called “trees,” which are the organs of the body because there is the Hey of the tree, the organs of Malchut, who is called “body.”
She is called Hey since the souls of the wise disciples are the offshoots of ZA and Malchut. The intent is certainly to burn them in the flame of the Torah, of which it was said, “‘Is not My word like fire’ declares the Lord?” and in the flame of the candle of Mitzvot with love, with the sparks of the fire of the love of Mitzva.
55) It is a Mitzva to sacrifice the continuals each day and then to light a fire, as it is written, “A perpetual fire shall burn on the altar; it shall not go out.” Then there is the contribution of the ashes. Subsequently, it is an offering of a vow or a largess. Tanna’im and Amora’im, all those continuals are the qualities of the Creator, the Sefirot, which must have rest.
And although all the Sefirot are one, each Sefira is appointed over Sabbaths and occasions and good days. Each Sabbath and each good day is governed by a different Sefira. That quality governs at that time, and all the Sefirot are included in it because all ten Sefirot are included in each Sefira, and they are all named after the ruling Sefira. In Hesed, it is Hassadim, and in Gevura, it is Gevurot. If the ruling Sefira is Hesed, all ten Sefirot included in it are called Hassadim. And if the ruling Sefira is Gevura, all ten Sefirot in her are Gevurot, and so it is in each quality that governs.
Remission of Work
56) There is remission of work on Sabbath and on good days for each according to its Behina [discernment/essence]—like the ox, on which there is the yoke, and the donkey, on which there is the load—between those who have the burden of the kingdom of heaven, like Tefillin, who are exempted on Sabbath and good days, and the burden of the kingdom of idol worship. All have days of remission of work and rest according to their deeds. One who does not engage in Torah and Mitzvot has the burden of the kingdom of idol worship, and one who engages in Torah and Mitzvot has the burden of the kingdom of heaven, which is the bottom Hey of HaVaYaH, called “the kingdom of heaven.”
57) It is certainly the burden of Mitzvot, since all the creations in the heaven and on earth were created in it, for the whole of reality in the three worlds, BYA, emerged from Malchut. It is written about it, “These are the generations of the heaven and the earth when they were created,” which are the letters of “He created them in Hey” [in Hebrew]. When Sabbath and a good day come, Bina, Yod–Hey–Vav, HBD de Bina, come down over the Hey, the kingdom of heaven, and then she is an added Neshama, Bina, carved on the tablets. The tablets are Malchut, and the instilling of Bina on it makes her free from all the Klipot.
She is the Anochi [Me/I] in the exodus from Egypt, as it is written, “I am the Lord your God who brought you out of the land of Egypt.” Bina spread her wings on the daughter, Malchut, and on her camps, and they have rest. At that time, it is said about the camps of SAM and the serpent, “And all the peoples of the earth will see that you are called by the name of the Lord, and they will fear you.” “The name of the Lord” is the letter of the Tefillin. The letter of Tefillin, the letter of the Sabbath, the letter of a good day, and the letter of the covenant are all the same. It is said about all of them, “And all the peoples of the earth will see that you are called by the name of the Lord.”
58) And there is a letter of the name Shadai—the angel Matat—who is called “a slave.” Several slaves extend from him, which are appointed over those that perform the Mitzvot in order to receive reward. Matat and his camps are appointed over them. It is said about them, “So that your ox and your donkey may rest.”
But those who keep the Mitzvot not in order to receive reward are the children of the King and queen, ZA and Malchut. On regular days, they are Ketarim [plural of Keter] and crowns over the heads of the slaves. It is for them that they said, “One who uses the Keter will die,” meaning one who works with the sons, who are a crown to the slaves, passes away from the world. And the foreigner who approaches the sons will be put to death, for during the regular days, they are called “Sabbaths” with regard to the slaves.
NRN of Regular Days and NRN of the Sabbath
59) This is why it is said in the supplement for the Rosh Hashanah prayer, “If as sons; if as slaves.” “If as sons,” since it is written about them, “You are children to the Lord your God.” “If as slaves,” as it is written, “For the children of Israel are My servants, and not the rest of the nations.” However, those wicked ones who do not engage in Torah and Mitzvot and on whom there is no burden of Torah and burden of Tefillin and the rest of the Mitzvot, they are servants to the nations of the world, who enslave them, as in “We were slaves to Pharaoh in Egypt.”
60) And if they keep Sabbaths and good days, it is said about them, “And the Lord brought us from Egypt,” and the verse, “So that your ox and your donkey may rest” will come true in them, being a donkey in Torah and Mitzvot, “And the son of your female slave, as well as your stranger will repose.”
An uneducated one is called “a beast.” And once he places himself under the discernment of “a man” in the Torah, the words “O Lord, You preserve man and beast” will come true in him. If he is as a horse, whose master is riding him, and the horse tolerates him and does not kick his master, so he should be—as a horse under the wise disciple.
61) And what is the suffering that the uneducated must tolerate the wise disciple? The wise disciple is like the Sabbath day—he must be as one who has nothing of his own, since the weekdays prepare for the Sabbath, and on the Sabbath there is nothing. And if the uneducated tolerates him with his money and deals with him in doing his wishes—serving him and behaving in Mitzvot according to his will—he will live in him, “O Lord, You preserve man and beast.” He will preserve him from robbery and from theft, preserve him from the angel of death, so it does not govern him and slaughters him with his flawed knife, and anything that is slaughtered with a flawed knife is a carcass, of whom it is said, “You shall throw it to the dog,” who is SAM, who is called “a dog.”
62) The soul of a wise disciple is called “Sabbath the Queen.” It is the added Nefesh of the Sabbath, and her pleasure is the soul of life and a noetic spirit [Ruach], which are the added soul [Neshama], the soul of every living thing and an added spirit to the Neshama, Ruach, and Nefesh, which are slaves that govern the Guf [body] during the weekdays.
The added Neshama is Keter [a crown] over the head of the righteous, which is the day of Sabbath, ZA. His Keter is from AVI, and with this added Neshama you will praise Koh, AVI, of whom it was said, “Neither has the eye seen a God besides You,” since they are the Merkava [chariot/assembly] for the cause of causes, AA, who is covered and the eye does not govern him. For this reason, the eye does not see AVI, too, who are his Merkava, and from them comes the added Neshama of the Sabbath, which are Keter de ZA.
63) The added Ruach is a river that comes out of Eden, from between Aba and Ima, who is ZA, the son of Koh, for he was emanated from Koh. His duration is five hundred years, five Sefirot HGT NH that extend to him from Bina, whose digits are hundreds, hence they are five hundred years. And he reaches the sixth Sefira, which is a righteous, Yesod, to water the garden, which is the added Nefesh, the Malchut.
64) The Neshama that governs during the weekdays of the servant of the Creator is from the throne, the world of Beria. All the souls stem from under the throne, and the Ruach that governs the servant of the Creator during the weekdays is from the King’s servant, Matat, who is in the world of Yetzira. It includes the six orders of the Mishnah—his six Sefirot HGT NHY, in which he is subordinate to ZA, and he is the six ascensions of the throne.
This is so because HGT NHY de Yetzira are six ascensions to the world of Beria, which is called “a throne,” and the Nefesh that governs during the week days is from a throne of Din, from the world of Assiya from Sandalfon, the azure in the Tzitzit, “As the deed of the pavement of sapphire,” which comes from the word Assiya [doing].
But the King’s daughter is the noetic Nefesh of a wise disciple. On Passover, he is a night of watching, a kept Matza, extending from Malchut, which—on Passover—is called “a night of watching” and “a kept Matza” for its great merit. And the Ruach that is kept corresponding to her is a good day and the day of Sabbath.
These are the “Remember and keep.” Ruach is the “remember,” ZA, the Sabbath, and Nefesh is the “keep,” the Malchut, the night of watching and the night of the Sabbath, since Nefesh de Atzilut is from Malchut.
65) And so are the disciples of the wise, the children of the King and queen, whose Nefesh is the Malchut de Atzilut, and whose Ruach is from ZA de Atzilut. They are called “Sabbaths” and “good days,” and they have nothing of their own, like Sabbaths and good days, for they do not perform work like the rest of the servants who are the children of the three worlds BYA, which are the regular ones. Their reward in this world and in the next world is to delight them with all kinds of food and drink, to honor them with handsome garments, like the Sabbath, of which it was said, “Honor it with clean garments.” All that one does for Sabbaths and good days should be done for them.
66) And one who desecrates the Sabbath must be stoned. Similarly, one who uses a crown is doomed, and so it is with one who uses one who studies the laws, who desecrates his Torah, and all the more so if he despises him. It is as though he despises Sabbaths and holy days. And the authors of the Mishnah declared, “Any one who despises the holy days, it is as though he has become heretical.”
67) And like all the Kelim [vessels] of the Temple, which are called “holy,” all those who serve the wise disciples are called “holy.” And the disciples of the rav, which correspond to the organs of the body of the rav, are called “the holy of holies.” And the meaning of it is that it is implied in them, and the curtain shall separate for you between the holy and the holy of holies. And Matat and his camps must bring them close, an offering before the Creator each night.
68) The action that must be done to take upon himself the burden of the kingdom of heaven is the acceptance of the torments of poverty, which to the wise disciple is the death of his beastly body, for the food of Torah is the food of the noetic NRN are the priest, the Levite, and Israel. In the priest, there is Yod, Hochma. In the Levite, there is Hey, Tevuna. In Israel, there is Daat, Vav. The added Nefesh is the bottom Hey de HaVaYaH, Malchut, which includes 248 positive Mitzvot [commandments to perform certain actions] and 365 negative Mitzvot [commandments to avoid certain actions].
This law is man, ZA, as it is written, “This is the law when a man,” which includes the explicit name, Yod–He–Vav–He, the four letters HaVaYaH filled with Alephs. This is the law—food for man in his four faces: the face of a lion, the face of an ox, the face of an eagle, and the face of a man. Also, they are HG TM because man’s face comprises all four faces. It corresponds to the food of the beastly body, which is four kinds: bread, wine, meat, and all the kinds of fruit. “God has made them one corresponding to the other”: bread corresponds to the face of a lion, Hesed; wine corresponds to the face of an ox, Gevura; meat corresponds to the face of an eagle, Tifferet; and all the kinds of fruit correspond to the face of a man, Malchut.
69) Each night, one must offer a sacrifice of his beastly NRN before the Creator, confess with several kinds of confessions, and elevate them in his thought during the Shema reading, to bring them out as an offering before the Creator. He should aim to bring out his spirit [Ruach], which beats in the arteries of the heart, and aim for the burning, slaughtering, and snoring of the soul [Nefesh], like the priests, who would snore, as it is written, “And shall nip its head at the front of its neck, but he shall not sever it.” This is the choking.
Here there is reception of three deaths: burning, slaughtering—which are killing—and snoring, which is the choking. These three deaths are as red gall, green gall, and black gall, which are in the liver, in the gall bladder, and in the spleen, and correspond to the three shells of a nut.
The four galls correspond to HB TM, as well as the lung, liver, gall bladder, and spleen, and four shells of the nut. He says that the three deaths—burning, killing, and choking—correspond to the three galls—Bina, Tifferet, and Malchut. The red corresponds to Bina, the green to ZA, and the black to Malchut. Also, death by burning corresponds to what blemished the Hochma; death by killing corresponds to what blemished ZA, and death by choking corresponds to what blemished the Malchut.
70) Prior to that, he will correct the altar of stone, aiming to make the stoning, meaning take upon himself death by stoning, which is from the white gall, corresponding to Hochma, which governs the lobes of the lung with those attachments, the Klipot that attach the lobes of the lung to each, and they cannot blow. These beasts, the beastly NRN, are caught there, and then azure fire comes down from the Malchut and consumes them. And his beastly NRN are considered pure animals, beasts and fowl, to sacrifice them to the Creator and to instill His name over them.
At that time, the words, “And you who cleave unto the Lord are alive” will come true in them. They will be as a horse whose master is riding it, a Merkava [chariot/structure] for the Creator, as it is written, “That You rode on Your horses on Your chariots of salvation.” At that time, “Man and beast You deliver, O Lord,” which are the noetic NRN, who are called “man,” and the beastly NRN, who are called “a beast.”
71) A wise disciple should see himself equal to all the students of Torah. This is how he should consider himself from the perspective of the Torah, from the perspective of the noetic NRN. But from the perspective of the organs of the body, the perspective of the beastly NRN, he should regard himself equal to all the uneducated people, as it is written, “One should always see himself as though the whole world depends on him.” For this reason, he should aim his mind, spirit, and soul to make those sacrifices with all the people in the world, and the Creator adds a good thought to the act. By that, “Man and beast You deliver, O Lord.”
72) “This is the law of the burnt offering.” “This is the law” is the Assembly of Israel. “The offering” is an evil thought that appears in man’s desire, to divert him from the path of truth. It is the offering that rises and slanders against a person. It must be burned in fire to not allow it to slander. For this reason, “Upon the altar all night.” Night is the Assembly of Israel, which is called “This” in the beginning of the text, to purify man from this desire.
73) “On its firewood” means in the river of fire, the place to burn all those who are not as they should be. They are brought through that burning fire and their governance is removed from the world. To prevent it from ruling, it must be on its firewood all night, and it surrenders and does not govern.
74) It is written, “And behold, the Lord was passing by and a great and strong wind was rending the mountains … not by the spirit of the Lord.” The “Great and strong wind” is the stormy wind that stands prior to everything and keeps the Kedusha [holiness] as the Klipa [shell] that keeps the brain. It is written, “And after the wind, a noise, not by the noise of the Lord.” “Noise” means as it is written, “Then the wind lifted me up, and I heard a great rumbling sound behind me, ‘Blessed be the glory of the Lord in His place.’” This noise is after the wind, like the rumbling of Elijah. Here the noise is because we say, “Blessed be the glory of the Lord in His place.” And after the noise there is fire, as it is written, “A river of fire passes and comes out from before him,” and this is the fire that Elijah saw.
75) It is written, “The image of the animals appeared like coals of fire, burning like the appearance of torches, darting among the animals and there is brightness to the fire, and lightning came forth from the fire,” the fire that Elijah saw. These animals are a Merkava [chariot/assembly] to the Malchut. It is written, “And after the fire, a sound of thin silence.” The sound is the last sound, Malchut, silence, for she has nothing private of her own. Instead, she is stilled from herself because Malchut has nothing of her own, but ZA gives her everything.
And when the Sefirot de ZA gather about her, to impart upon her, she is heard in all the worlds, for all the worlds BYA receive from her, and all are startled by her. She is called “thin silence” because she is thinner and smaller than all the Sefirot de Atzilut.
76) A perpetual fire burns at the altar; it will not be put out. This is the fire of Isaac, as it is written, “Here are the fire and the wood.” They are Dinim that extend from the left line, prior to his inclusion in the right line. The perpetual fire always stands in Malchut so she will receive the Hassadim from ZA, and the trees are the trees of Abraham, the Hassadim that extend from the right line. It is written about it, “And the priest shall kindle wood on it in the morning in the morning,” and the priest is a man of Hesed.
77) Isaac’s fire, the Din of the left line of ZA, comes down and reaches the altar, Malchut. An ember comes out to the east, an ember to the west, an ember to the north, and an ember to the south, which is HG TM, to the four corners of the altar, and the priest brings her back to the four corners.
The ember comes from the north, the left line, the fire of Isaac. Thus, it should have come to the north side of the altar. But the priest, Hesed, right line, accepts this ember, which is from the left, he is included in it and it, in him, through the middle line, Israel. The altar itself, Malchut, which receives it, is included with it, as well, and thus the ember is included in all three lines—south, north, and east—and in Malchut. By that, it reaches the four corners of the altar through the priest.
78) There is a lamb in the altar, a degree that the priests stand on to work in the altar. It has certain degrees in it, HGT NHYM, and the lowest degree, Malchut in it, reaches and descends to the upper deep, Bina de Klipa, out of one foramen that reaches through the deep. When these embers reach the four corners of the altar, a spark of fire awakens from them and descends through the hole into that upper deep. From that spark, the Klipa receives the strength to punish the wicked.
79) In that place, on the ramp, there are armies over armies, saying “Holy” with a great and high voice, from the right line, Hesed. From another side, they say “Holy” with a voice of high pleasantness, from the left line, Gevura. And from another side, other armies say “Holy” from the middle line, Tifferet.
So it is in the four corners of the ramp. At each corner stand three groups, saying three times “Holy.” These correspond to the twelve combinations of the diagonal, which are the four Behinot HG TM, in each of which are three lines, and they are twelve.
In six hundred thousand armies, six is HGT NHY, the illumination of Bina is hundreds, and from the Hochma she is one thousand, and from Keter—tens of thousands. Yesod is armies, meaning there is the illumination of GAR on them. They are at each corner of the ramp, and there is one appointee over them, and all wear a vest, garments of priesthood, and stand on the ramp to arrange the work of the altar, Malchut, corresponding to the lower ones in the Temple.
80) In another place, opposite from the ramp, there are the noisy waves of the sea, as it is written, “And He raised a stormy wind that lifted up its waves.” This is as it is written, “And after the wind a noise,” when they descend in degrees and there the armies speak in a pleasant voice, “Blessed be the glory of the Lord in His place.” It is written about it, “Then the wind lifted me up, and I heard a great rumbling sound behind me, ‘Blessed be the glory of the Lord in His place.’” This is so because they stand opposite the armies that stand on the ramp of the altar, saying three times, “Holy, Holy, Holy.” “And opposite them they praise and say, ‘Blessed be the glory of the Lord in His place.’” And they all praise with singing and do not keep silent at day or at night, and all praise with a pleasant voice.
81) In another place, there are armies that stand with fear, quivering, and trembling, as it is written, “They were high and they had fear.” Also, those who say, “Holy,” correspond to Hesed, right line, and those who say, “Blessed,” correspond to Gevura, left line, and those who are here correspond to Tifferet, the middle line. Hence, there are no innovations in them because all the innovations are on the right and on the left, and the middle line adds nothing to them, but includes them both within it. And everyone looks to the altar above, Malchut, meaning receives their abundance.
82) When the fire of Isaac arrives—Dinim of the left line, on the altar—several glimmers rise and fall to each side, and out of those, several fierce ones with strength, the mighty ones of the world, heat up. And if the priest did not stand on the altar to arrange the wood, the world would not be able to resist them, those embers and glimmers that come out of them, setting ablaze the backs of animals, as it is written, “The image of the animals appeared like coals of fire, burning like the appearance of torches.”
83) From the right side of these animals awakens one wind [Ruach] from above, from Hesed de ZA, which blows and settles in the fire of the animals. It heats up, becomes perfumed and blazing, and is silent in the precious effulgence, illuminating to several armies, which are on the right side. On the left side of the animals there awakens another strong wind, from Gevura de ZA. It shatters rocks and blows in the fire of the animals, and becomes stronger and intensifies.
At that time, that fire, the wind from the left side of ZA, dresses in her and shines to several armies that stand on the left side of the animals. So it is to the four directions HG TM, to the four camps, which extend from the four directions HG TM de ZA—four directions to four camps in the HG TM of the animals, and all are perfumed when the priest steps up on the altar.
84) Two altars are below and two altars are above. In the two altars above, 1) One is more internal than all, and thin, inner incense is offered in it—the tie of faith. And the highest priest ties this incense with the tie of faith. This is called “the altar of gold.” From here, the tie of faith is smoked and tied, to tie everything in one connection. 2) And one is another altar, called “the altar of copper.” It is on the outside. And Michael, the great minister, offers a scent offering to the Creator on it.
There are three Partzufim in Malchut, clothed in one another. Partzuf HBD is the most internal, Partzuf HGT clothes over it, and Partzuf NHY clothes over that. They divide into internal and external, where Partzuf HBD is internal and the two Partzufim HGT NHY are external. And the incense is Bina.
One altar is the inner Partzuf of Malchut, HBD, the innermost of all of her three Partzufim. In it, the internal and fine incense is offered, implying to Bina, which is too fine to attain. This makes the tie of faith, Malchut, in the incense, Bina. Hochma, called “the great priest,” ties incense, Bina, to the altar, in the inner Malchut. This is so because Bina is called gold after the incense in Malchut, which is Bina and called “the altar of gold.”
Through the tie of Bina in Malchut, all the Sefirot are tied in one connection, meaning they all unite with one another. The altar is in her VAK, in the two external Partzufim, HGT NHY, and Michael, the great minister, offers an offering on it, the offering of the souls of the righteous.
85) This is why it is written, “Oil and incense rejoice the heart,” and it is not written, “Oil and tallow and internal organs rejoice,” although they, too, are a mitigation of the anger and the Din, like the oil and the incense. However, there is a difference; oil and incense imply the unification of HB, since the oil is Hochma and the incense is Bina. They are the joy of all, and not from the side of anger and Din, since in them themselves there is no Din at all.
But the tallow and the internal organs by which the unification of ZA and Malchut is made, it is not said about them, “Will rejoice the heart,” since there is a grip to the Dinim in them.
This is the inner altar, where the finest incense, Bina, which cannot be attained due to its fineness, is in a tie of faith, meaning that she ties to Malchut, who is called “faith.” It is called “the voice of thin silence,” since it is the inner altar, tied in the tie of faith.
86) The inner one is called “the altar of God.” And another altar is called “the outer altar,” “the alter of copper,” as it is written, “For the copper altar that was before the Lord was too small to contain.” It is written, “And whole burnt offerings on Your altar,” where the letter Het [in the words “Your altar”] is Segula [special merit], which indicates plural, meaning two. And it is written, “Even Your altars, O Lord of hosts,” which means two.
87) There is only one altar here, which is sometimes called “internal” and sometimes “external.” It is written, “And Moses built an altar.” He built it opposite the internal one. This is why it is called “The Lord is my banner,” since the inner one is called “the altar of HaVaYaH [the Lord].” “My banner” means he inscribed and corrected the inscription of the token of the holy covenant, since when Amalek came to remove this holy inscription, the circumcision, from Israel, that altar, the Malchut stood opposite him to avenge the token of the covenant. This is why Malchut is called “A sword that avenges the vengeance of the covenant,” and Malchut corrected the holy inscription for Israel. And corresponding to that, Moses built this altar and called “The Lord is my banner.” This is the inner altar, called “The sound of thin silence.”
88) It is said about the inner altar, “A perpetual fire shall burn on the altar.” This is Isaac’s fire, Dinim of the left line, which are always present. And the name of the altar is ADNI, Din, and then it is called “the outer altar.” And when the priest arranges the wood over it—Hassadim that the left line clothe in them—the name of the altar is perfumed and it is called by the name of Rachamim: “the altar of the Lord [HaVaYaH],” which is then the inner altar.
But they are not two separate altars. Rabbi Shimon said, “There were two, and the inner one stood over the altar on the outside, clothing one another, since the inner Partzuf of Malchut is clothed in the outer Partzuf, the outer is nourished by the inner one and they are tied to one another.
89) “The Lord is righteous in all His ways and kind in all His deeds.” People should regard the glory of their Master and they will not stray from their ways outwards, since each and every day, Din is hanging in the world, for the world was created in Din and stands on Din.
90) For this reason, one must be careful from one’s iniquities because he does not know when the Din is on him. When he sits in his home, the Din is on him. When he leaves his home to go outside, the Din is on him, and he does not know if he will return to his home or not, for he could die and not return to his home. When he leaves for the road, it is all the more so, he should fear that he will not return to his home, for then the Din goes out before him, as it is written, “Righteousness will go before Him.” For this reason, one should first ask for mercy before the King, to be saved from the Din when it is in the world, since the Din is in the world each day, as it is written, “And God is angry each day.”
The Name El [God]
91) In all the places, the name El [God] is Hesed, as it is written, “The great God.” This is illumination of the upper Hochma, since Hesed rises and becomes upper Hochma at the time of Gadlut de ZA. But it is written, “God is angry each day,” meaning that the text leaves all those names that indicate Hesed, and grips to Din. Thus, the words are untrue. Moreover, it is written, “A mighty God.” Thus, do we place the name God in Din or in Rachamim?
92) The wicked turn the Rachamim to Din because in all the upper Sefirot of the holy King, it does not happen that the Rachamim are not included in Din, and the Din in Rachamim. And the wicked turn the Rachamim into Din, hence although the name God is Hesed, the wicked turn it into Din.
93) It is written, “A mighty God,” meaning that for the wicked, He turns into Din. But the words, “God is angry each day” means that He is standing in Din each and every day, whether the people of the world are righteous or not righteous. “God is angry each day” means that sometimes the name God is Din, and sometimes it is Rachamim. If the people of the world are worthy, the name God is Hesed. If they are not worthy, He is called “mighty.” This is why He stands each day, for each day there are those who are worthy and those who are unworthy. Thus, for the unworthy, “God is angry each day.”
94) But the good answer is that in all the places, God is the illumination of upper Hochma, Hesed, and He stands in His persistence each day, as it is written, “The grace of God endures all day long.” If this name did not awaken in the world, the world would not be able to stand even an hour due to the harsh Dinim that awaken in the world each day. It is written, “These are the generations of the heaven and the earth when they were created.” Do not pronounce them BeHibaram [when they were created], but BeAvaraham [in Abraham], Hesed, since the heaven and earth stand because of the awakening of Abraham. And when Abraham awakens in the world, meaning the Hesed, it repels and ejects all the Dinim that are present each day and they cannot resist him.
95) “And God is angry each day.” It writes “angry” because each day when the Din is present, it rejects and ejects it, and he stands and perfumes the world, as it is written, “The Lord will command His grace in the daytime.” Were it not so, the world would not have been able to endure for even a minute; hence, everything stands and persists for Abraham, Hesed.
96) When it writes, “A mighty God,” it does not mean that the name God is mighty. Rather, it implies to the patriarchs, HGT, to the upper and holy faith, Bina, as it is written, “Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” “Wonderful” is the upper Hochma, which is wonderment and covered from everything, as it is written, “If something is incomprehensible to you” [Nifla means both “wonderful” and “incomprehensible” or “abstruse”]. “Wonder” comes from the word “concealment.” “Counselor” means the upper river, which extends and comes out and does not stop, meaning Bina. It advises all and waters all, since all the Mochin of ZON and BYA come from Bina. “God” is Abraham, as it is written, “The great God,” Hesed. “Mighty” is Isaac, Gevura. “Eternal Father” is Jacob, who grips to the right and to the left and is in complete existence, since “Eternal Father” means wholeness. “Prince of Peace” means righteous, Yesod, world peace, domestic peace, and peace of the queen.
Ze [“this” (male form)] Zot [“this” (female form)]
98) “This is the offering of Aaron and of his sons, which they shall offer unto the Lord.” The wicked in the world cause the Creator to depart from the Assembly of Israel, as it is written, “A deceitful man sends strife and a quarrelsome one separates the champion.” The champion is the Creator, and they separate Zot, Malchut, from Ze, ZA, who is domestic peace, Yesod, and they are one bonding.
99) The holy Aaron and his sons came, and through them, the two of them drew closer and Ze, ZA, mated with Zot, Malchut, as it is written, “Ba Zot [By this] shall Aaron come to the holiness.” “Ze [This] is the offering of Aaron and his sons,” and they mate the upper, holy King, ZA, with the queen, Malchut. And through them, upper and lower are blessed, and blessings are present in all the worlds, and all is one, without separation.
100) Why does it not write Zot [“this” in female form] is the offering, bringing Zot, Malchut, to ZA? And why does it write Ze [this] is the offering,” which relates to ZA? After all, it is the Malchut that we need to bring closer to ZA, and not the other way around. When the priest offers the sacrifice below, the priest from above, Hesed, begins to bring the bonding to the Assembly of Israel, Malchut, until he reaches Ze, ZA, to unite it with Zot, Malchut, and to bring them together. In other words, as the priest below brings Malchut close to ZA, the priest above brings ZA to Malchut. This is the reason why the priest completes the offering and brings the Zivug closer.
Zion and Jerusalem
101) It is written, “For the Lord has chosen Zion; He has desired it for His habitation. ‘This is My resting place forever; here I will dwell for I have desired it.’” Sometimes, Zion, Yesod de Malchut, is referred to in masculine form, Rachamim. But why does it refer to him here in feminine form? It is because there is internality and externality in Yesod de Malchut. The internality is Rachamim, Zion, and the externality is Din, Jerusalem.
102) During the Zivug of ZA and Malchut, to show that the Nukva is included in ZA, the Nukva is named by the male name because then Malchut’s blessings are present and there is no separation in her at all, since Malchut, Nukva, is a female because she lacks the wholeness. However, during the Zivug with ZA, she is filled with blessings and the full perfection, hence she is regarded as a male. This is why it is written, “For His habitation,” and not “For Her habitation,” in feminine form.
“For His habitation” relates to the time of the Zivug, when she is a male. And it is written, “For the Lord has chosen Zion,” which means within Zion, Malchut’s inner Yesod. This is why it does not write, “For Zion,” which would mean for her externality. Thus, it is all one, whether it is named in masculine form or in feminine form, since they are at the same degree. Hence, at one time it writes in masculine form, “For His habitation,” and another time in feminine form, “For I have desired her.”
103) This is why it is written, “But it shall be said of Zion, ‘This man and that man were born in her.’” The two times “man” are because one man is Din and one man is Rachamim, since in Yesod de Malchut, called Zion, there are Din and Rachamim. The Din is called Jerusalem, but when ZA and Malchut mate, Yesod de Malchut is called only Zion. In Zion and Jerusalem, it is known that Zion is the internality of Yesod de Malchut, and Jerusalem is the externality of Yesod de Malchut. It follows that they are interdependent.
The Act Above Awakens by the Act Below
104) “Sanctify yourselves, therefore, and be holy.” One who sanctifies himself from below is sanctified from above. One who defiles himself from below is defiled from above. It is good that he is sanctified from above, for the sanctity of his Master is upon him. However, from which place is he defiled? Is there impurity above?
105) The act below awakens an act above. If the act below is in holiness, holiness awakens above and comes and stays on a person, and he is sanctified in it. If he defiles himself below, the spirit of impurity awakens from above and comes and stays over him, and he is defiled in it. It depends on one’s actions.
106) There is no good or bad, holy or unholy that does not have its essence and root above. By the act below, the act above awakens, and what depends on the act awakens above and a deed is done. And that which depends on speech is in speech because when speech is sentenced below, so it awakens above.
107) What is a speech that awakens above? It is written, “And speak a thing.” speech evokes another speech, above, which is called “a thing,” the Malchut, as it is written, “The word of the Lord which was,” and as it is written, “And the word of the Lord was precious.” It is also written, “By the word of the Lord the heavens were made.” All those imply to Malchut, which is called “thing,” since man’s speech rises and breaks through the firmaments until it rises to its place and evokes either good—and then it is good—or bad—and then it is bad. In other words, either he evokes the Malchut of Kedusha [holiness] to affect him, or he evokes the Malchut of Tuma’a [impurity] to affect him. This is why it is written, “Keep yourself from every evil thing.”
It follows that both the act and the speech that one does and speaks below, if they are Mitzvot, he draws Kedusha from above, from Malchut. And if they are sins, he draws Tuma’a from above. The difference between an act and speech is that through Mitzvot that depend on an act, one evokes and draws from the externality of Malchut, where it is considered action, and through Mitzvot that depend on speech, he evokes and draws from the internality of Malchut, which is considered speech.
108) There are four species in a palm branch, and they are seven: three myrtles, two willows, a palm branch, and a citron. In their work, in holding them for the purpose of a Mitzva [good deed/correction], seven others awaken above, the seven Sefirot HGT NHYM: three myrtles, opposite HGT; 2 willows, opposite NH; a palm branch opposite Yesod; and a citron opposite Malchut—to impart to the world in several Behinot [discernments/ways/manners/aspects], imparted from the seven Sefirot.
109) Although the Assembly of Israel, Malchut, is actually seven Sefirot, she is blessed by all six Sefirot above her, which are HGT NHY, and by the deep stream that the fountain extends and whose water never cease from being drawn over the six Sefirot, HGT NHY. Also, she nurses the daughter, Malchut, for because Malchut is the daughter of the upper world, Bina, and the lower world, ZA, she is blessed by them in this awakening. This is because when the Assembly of Israel is blessed by them, all the worlds are blessed, receiving from her, and hence surround the altar on the seven days of Sukkot, since the altar, Malchut, receives from Bina and from ZA, and fill her with seven Sefirot through the seven circlings.
110) Also, in the awakening of holding the four species, all six Sefirot HGT NHY are blessed in water, in abundance, to settle for it. They all draw from the fountain of the stream that is the deepest of all, from Bina, to bring down to the world. For this reason, all four species must be moist and not dry, for moisture implies that they are full of abundance to extend blessings to the world. This is so because the trees of myrtle, willow, and the palm are always moist, and their leaves are always in the tree, whether in summer or in winter, and their time of joy is on the seven days of Sukkot.
111) That force, which was appointed over the trees of the four species, each of them takes blessings of joy above only at that time. And the joy of everyone above and the joy of these trees below is entirely during the days of Sukkot. Also, their awakening depends on those holy ones of the King, meaning on the holding of the palm branch of Israel. And when Israel take them, everything awakens at that time, and the world, Malchut, is blessed to pour out blessings into this world.
112) It is written, “The voice of the Lord is upon the waters; the God of glory thunders.” This is Abraham, the quality of Hesed. “The voice of the Lord is powerful” is Isaac, Gevura. “The voice of the Lord is majestic” is Jacob, Tifferet. “The voice of the Lord breaks the cedars” is Netzah. “The voice of the Lord hews out flames of fire” is Hod; “The voice of the Lord frightens the desert” is righteous, Yesod. “The voice of the Lord makes the deer calve” is Tzedek [justice], Malchut. They all grow on the sea, Bina, and are watered by water, by the abundance of Bina, to grow, as it is written, “A river comes out of Eden to water the garden.” And all those awaken blessings to the world from that potion that they all drank.
113) Seven voices, HGT NHYM, depend on the speaking of the mouth, all year long. Now during the seven days of Sukkot, they are dependent only upon the action. And we need an action, not speaking, since at the time of the seven days of the Sukkot it blesses for the whole of the year.
The Mitzvot that depend on speech extend internality, Hassadim, but they do not extend illumination of Hochma from the left line, as it is externality. And Mitzvot that depend on action extend externality, the illumination of Hochma from the left line, Mochin de VAK and externality. On the seven days of Sukkot, we must correct the externality, the extension of Hochma from the left, and for this reason we need practical Mitzvot, which can evoke it.
This is why it was said, “Now during the seven days of Sukkot, they are dependent only upon the action.” We need an action to extend the correction of the externality, which is illumination of Hochma from the left, and not the speech, since the speech extends only the internality, Hassadim, which we draw throughout the year.
Seven voices, HGT NHYM, depend on the speaking of the mouth throughout the year and do not need action. This is so because during the seven days of Sukkot, it blesses for the whole of the year, since once we extended illumination of Hochma on the left, during the seven days of Sukkot into HGT NHYM, it is sufficient for the rest of the year so the Hassadim we extend by the Mitzvot that depend on speech throughout the year are blessed with illumination of Hochma from the seven days of Sukkot. By that, they become disclosed Hassadim and no longer need the Mitzvot that depend on an act for this matter, but for other things.
114) The seventh day of the festival, Hoshana Rabbah [Great Supplication], is the end of the Din of the world. The judgments that come out of the King’s house and the Gevurot awaken and end on that day. The willows of the brook depend on those Gevurot and must awaken the Gevurot into water, circling the altar seven times corresponding to the HGT NHYM, which is opposite the Malchut, to satiate the altar with the waters of Isaac, with the illumination of Hochma from the left line, Isaac, so the water may fill Isaac’s well, the Malchut. When she receives from the left, this is what she is called. And when she is filled, the whole world is blessed with water.
Three books open on Rosh Hashanah [Hebrew New Year’s Eve]: that of complete righteous, that of complete wicked, and that of intermediate. The complete righteous are immediately written to life. The complete wicked are immediately written to death. The intermediate remain undecided until Yom Kippur [Day of Atonement]. There is no speaking of the complete righteous or the complete wicked, since their sentence is already given on the first day of Rosh Hashanah. All it speaks of is the intermediate, which remain undecided until Yom Kippur. If they repent, they are sealed to life; and the wicked, who do not repent, are sealed to death.
And the atonement for sins on Yom Kippur is extension of illumination of Hochma through Malchut’s ascent to Bina, for there is atonement for sins only by disclosure of light of Hochma, the light of life. Hence, the intermediate, who repent, are then rewarded with atonement for sins and with signing to life. However, this still does not fully complete the matter, since the light of Hochma does not shine without Hassadim, and the time of extension of Hassadim for clothing of Hochma is during the seven days of Sukkot. It follows that on the seventh day, Hoshana Rabbah, the clothing of Hochma in Hassadim is completed, and then the signing to life that was done on Yom Kippur is completed.
Similarly, for those who did not repent and were signed to death on Yom Kippur, the signing is not yet completed, since they have time to repent until the seventh day of Sukkot, since Hochma continues through that time. And if they repent, their iniquities will be atoned by her and they will be rewarded with the light of life.
For this reason, the day of Hoshana Rabbah is considered a day of handing of verdicts to the angels, whether for life or for death. This is so because after the verdicts are given to the executors, they are not returned, since after the day of Hoshana Rabbah there is no longer extension of Hochma. And since afterwards there is no more extension of Hochma, the verdicts come out from the King’s house, meaning that they are carried out and are no longer returned. Also, the Gevurot awaken and end on that day since the Gevurot, which is extension of Hochma, end on that day and do not extend Hochma for later.
115) On the day of Hoshana Rabbah, Gevurot are required to extend water, which is illumination of Hochma, which is drawn out only with Gevurot and Dinim. Later, they must be concluded since on that day, the Din ends, meaning there is no longer a need to extend illumination of Hochma, which is drawn by Din. This is the reason for the need to strike the willows on the ground and to conclude them, meaning their illumination, so they will not be found. It is because on this day there are awakening of the Hochma and the conclusion of Hochma. Hence, we use the willows of the brook, which imply to NH, in which the Hochma appears through Dinim, to make awakening and an ending.
The ground is the last Behina [discernment] in Malchut. When the willows are struck on the ground, illumination of Hochma is extended with the Dinim into the last Behina of Malchut, where there is the conclusion of her illumination. The reason why Hochma appears only in the willows, in NH, is that from the Chazeh and above it is GAR de Guf, and NH from the Chazeh down is VAK de Guf. And since the GAR de Hochma were concealed and only VAK de Hochma are revealed, their place is in VAK de Guf, which is NH. This is the willows of the brook.
116) They are called “willows of the brook” because the Gevurot, illumination of Hochma with the Dinim in them, come out from the stream, Bina, and on that day they awaken and end. On that day, it is written, “Then Isaac returned and dug the wells of water.” It writes “well” without a Vav [in Hebrew], since it implies to the Malchut, who is called “a well.”
What is “Returned”? On the first day of the month, on Rosh Hashanah, there was the beginning of Din through the world, and Isaac, the left line, rose to the throne of justice to judge the world. On Hoshana Rabbah, Isaac returned to evoking Dinim and to concluding the Dinim, and to dig the wells of water—meaning to spill Gevurot for the Assembly of Israel, Malchut, the well—to evoke the water, illumination of Hochma, since the water in Gevurot descend to the world, for illumination of Hochma is drawn out to the world only with Dinim.
On Rosh Hashanah, the Dinim of the left line began to appear. At that time the Malchut was about the two great lights, clothing the left line of Bina. By the blowing of the horn, the left line was diminished by the middle line through two actions: first in Man’ula [lock], which completely diminishes it, and then through the Miftacha [key], which qualifies it to receive VAK de Hochma. On Yom Kippur, through Malchut’s ascent to Bina, the VAK de Hochma appeared in her in five torments that she received from the left line of Bina.
After Yom Kippur, the Hassadim for clothing the Hochma began to appear, without which Hochma does not shine, and the correction of Hochma is extended in Hassadim through the circling of the altar until the day of Hoshana Rabbah, which is Malchut of the seven days of Sukkot, HGT NHYM. Hence, the Hochma must be reawakened in the correction of Hassadim in the circling of the altar, to correct the seventh day with her, and to altogether end the extension of Hochma. This is so because since she reached Malchut, there is no longer a need to extend her.
117) And because these Gevurot come down only through clouds, Dinim, and on a cloudy day, the wind [Ruach] of the pillars of the world does not settle in them, so it must be because the world needs them, since the world was created in Din in Rosh Hashanah. For this reason, the Dinim should always appear with the water, which is illumination of Hochma, to prevent the wicked from clinging to the left line and from bringing back the Dinim of Rosh Hashanah.
Everything should be so because everything depends on the act. Hence, the priest, by the act and correction that he performs below, in the act of the offering, the upper and lower awaken to correct them, and they are corrected by it. Similarly, through the act of the four species and the willow on Hoshana Rabbah, the Hochma is corrected through the Dinim that appear along with her so there will not be a grip to the wicked ones in her.
118) The willow is like lips on that day, for on that day, the matter depends on lips. This is so because on that day, the King orders the giving of verdicts to the appointee, the Dinim end, and the slander is concealed from the world. The first day of the month is the beginning of the Din and the end is on that day.
On the first day of the month, Malchut grips to the left line of Bina, Isaac. And through the blowing of the horn the middle line awakens to mate on the Masach de Hirik, to diminish the left line, first in Man’ula [lock] and then in Miftacha [key]. It means that the Malchut has risen to Bina and the Bina has returned to being VAK without a Rosh.
On the one hand, a correction was done by that to subdue the Dinim of the left line and to prepare it for uniting with the right. On the other hand, the Dinim de Katnut de Bina gripped due to the ascent of Malchut within her, for which the external ones came out with slander against Bina, saying that there is a deficiency in her so they would cling to her in the place of deficiency, as is their way. For this reason, there was a need to shut the mouth of the external ones from slandering Bina. This was done on Yom Kippur and during the seven days of Sukkot, when Malchut descended from Bina once more and the Bina received her GAR back from being VAK de Hochma.
This is why it was said that slander was concealed from the world, that on the day when Hoshana Rabbah ended, VAK de Hochma returns to the Bina as before and the mouths of the external ones are shut from slandering Bina. And after the slander has ended, there is no longer a need to extend Hochma, which brings Dinim with it, since after the slander has ended, there is no longer a need for disclosure of Hochma. Through the Mitzvot that depend on action, which are the holding of the palm branch and the willow, the Hochma is drawn out, and through Mitzvot that depend on speech, the lips, the Hassadim are drawn out.
It was said that on that day, the willow is like lips. This is so because with the willow, the Hochma is awakened and ended with the Gevurot, so that henceforth, we will extend only Hassadim from Mitzvot that depend on the lips. Hence, there is a hint of that in that the leaves of the willow resemble lips.
119) On that day, the idol worshipping nations complete and conclude their blessings and are in Din. And on that day, Israel conclude their Dinim and are in blessings. This is so because on Shemini Atzeret [Eighth [day] of Assembly], they will be amused with the King, taking from Him blessings for all the days of the year. In that joy, only Israel will be with the King, and one who sits with the King and takes Him alone, asks for anything that he wants and the King gives it to him. Hence, Israel begin to receive the blessings and the idol worshipping nations conclude their blessings. This is why it is written, “‘I have loved you,’ says the Lord.”
This is so because the nations of the world cling to the left line, from which there is illumination of Hochma. They cannot receive from the right line, Hassadim, since their root is only in the left. Hence, the nations of the world receive their blessings during the seven days of Sukkot, when Hochma extends in them from the left line, through the act of the Mitzvot.
This is the seventy bulls that we offer on the seven days of the festival, opposite the seventy nations, from which they suckle. It follows that on the seventh day, after the beating of the willow, when the extension of Hochma has ceased, the blessings cease from the nations because they have nothing more from which to suckle. This is why it was said that on that day, the idol worshipping nations complete and conclude their blessings, for on that day, the extension of Hochma, which is all their blessings, has already ended, and they are in Din for they cannot suckle Hassadim from the right, and they are in emptiness.
However, Israel cling to the middle line, from which the Hassadim come, and their whole root is there. Hence, since the Hochma that extends from the left line on the seven days of the holiday is drawn out only with Dinim, once the illumination of Hochma has ended, the Dinim that are with her end, as well. On that day, Israel conclude their Dinim because they no longer extend illumination of Hochma and they are in blessings, in Hassadim, which extend from the middle line, which is their root. This is so because from the Zivug of ZA and Malchut on the day of the Eighth of Assembly, blessings, meaning Hassadim, are drawn out to Israel for the rest of the year.
Since the joy is from the imparting of Hassadim, which no nation but Israel can receive, it follows that at that time, only Israel are with the King. It is so because the illumination of the left, which is from the root of the nations, has ended, and they have nothing more to suckle, and the illumination of the middle line, illumination of Hassadim, which is from the root of Israel, begins on the Eighth of Assembly and continues throughout the year.
120) Thus we see that Esau is in peace, in Malchut, in great and high cities, ruling over the world. Why is it written, “And I will make his mountains desolation”? It is like that in every place. Because the holy King makes a verdict and places that verdict in this sentence, the text testifies as though it was done, even though the verdict has not been carried out. This is why it is written, “And I will make his mountains desolation,” for I have already envisioned it in My verdict, and the thing will come true in its time. Also, all the good that He had sentenced for Israel will come true in its time, as it is written, “I the Lord have spoken and done.”
Three Degrees on the Offering
121) “And this is the law of the guilt-offering.” “And this is the law of the meal-offering.” “And this is the law of the sacrifice of peace-offerings.” “This is the law of the sin-offering.” If below, “this” is in everything, and if above, “this” is in everything, since “this,” Malchut, includes all the lights from her and above, and receives all of them within her. Similarly, below, she gives to all the worlds from her and down and contains them. This is why the name “this” was said in all the offering, since she contains all of them. And one who engages in Torah takes the Malchut completely into his own part and unites with all of her Behinot: guilt, meal, peace, and sin. Thus, he no longer needs to sacrifice for himself.
122) It is written, “The priests did not say, ‘Where is the Lord?’ And the catchers of the law did not know Me; and the shepherds transgressed against Me.” The priests are those priests that serve in a great priesthood and bring holy things to their places and unite the unification of each and every thing as it should be. The catchers of the law are the Levites, who capture the violins that come from the side of the Torah. And the Torah was given from their side, the left side, Gevura. They are appointed over the song of the praises of the holy King, to unite Him in the complete unification as it should be. “And the shepherds transgressed against Me” are the ministers of the people, who shepherd the people, as a shepherd guides his flock.
123) These are three degrees, three lines that must always be on the offering, to be welcomed above and below, so there will be blessings in all the worlds. The priest offers a sacrifice and directs to unify the holy name properly, to evoke his side, the right side, Hesed. The Levites aim to evoke their side—the left side, Gevura—with a song, and to be included in the side of the priest. And Israel, the shepherds, middle line, Tifferet, aim the heart and will toward complete repentance and yield before the holy King, who takes everything. Their iniquities are atoned and there is joy in the upper ones and in the lower ones.
Who Lays the Beams of His Upper Chambers in the Water
124) “Who lays the beams of His upper chambers in the water.” When the Creator created the world, He took it out of water and set it up on water. He divided the water into two halves, a half below and a half above, and operated on them. From the lower half, He made and established this world, set it up on this half, and established the world above, as it is written, “For He has founded it upon the seas.” He raised and hid the upper ceilings with the other half, which rises, as it is written, “Who lays the beams of His upper chambers in the water.”
125) He made a firmament between those two halves, as it is written, “Let there be a firmament within the waters.” Atop them, He established and arranged high and holy angels out of the wind [Ruach] that derived from His mouth, as it is written, “And by the breath of His mouth is all their host.”
126) With these angels, He established and arranged the psalms of His praise during the day. They mingle with flames of fire, and those armies of hosts sing at daytime, praise in the morning, and chant at evening time. When nighttime comes, they all cease to sing. Instead, other angels sing at night, since those that are on the day do not sing at night. Above them are armies of fire standing with a strong flame, smelling a consuming fire and returning to their places.
127) At the side of the Klipot, when these deeps rise one atop the other, there is the upper deep, Bina de Klipot, and there is the bottom deep, Malchut de Klipot. In all of them, there are the litigants from the side of harsh Din. Also, within the bottom deep are flames that burn sparks of fire, which are appointed over the Dinim of the world, to burn the wicked in fire that extends from the river of fire. They are all fire and their appearance is a blazing fire, standing between the upper ones and the lower ones.
128) When the smoke of the altar rises, the sabotaging angels, which are poised to destroy and to consume, pass away and are lost from the bottom deep. And that leak of strong fire from the river of fire—which is strong and superior—returns to its place. And all the outer ones enjoy the smoke of the altar because it was established opposite the upper altar, hence they enjoy it. They approach that smoke, and it is the smoke of internal organs and tallow that are consumed during the night, from which the outer ones are nourished. And another smoke rises up from the offerings during the day—for Kedusha [holiness], since the smoke nurses everyone, both the Kedusha and the Sitra Achra. And this is the will of all, which rises up because it is contentment to the holy King.
The Fire of the Altar Crouches like a Lion
129) In the altar, Uriel rises and appears as a mighty lion lying over its prey. And priests and Israel saw and were delighted, for they knew that their offering was welcomed by the holy King. And another fire, high and holy, descended from above. It is Angel Uriel, opposite the bottom fire that they placed on the altar. At that time, one would be startled before one’s master and return in complete repentance.
130) It is similar to a king whose people sent him a gift which he welcomed. He said to his servant, “Go and take that gift that they brought me.” This is what the Creator said to Angel Uriel, “Go and receive the gift that My sons have sacrificed before Me.” What joy was there in everything, and what sweetness was in all when the priest and the Levite, and the one who made the offering, would aim to make the offering as it should be, in complete unification.
131) And fire came out from the Creator and consumed the offering on the altar. This fire is Uriel, who came down appearing as a fire in flame. He went down to the altar to receive the gift, the offering, and he seemed like a big lion crouching over the offering.
132) When Israel are not found to be worthy, or the one who made the offering did not offer properly and his offering was not accepted, they would see that the smoke did not rise straight. A wind would rise from the foramen of the Klipot on the north, and come to the altar, and they would see an image of an impudent dog crouching over the offering. Then they would know that the offering was not welcomed.
133) It is like a king who was sent a gift. The king saw it, and it was unfit to be offered before him. The king said, “Take away that gift and give it to a dog, for it is unfitting to be brought before me.” Similarly, when the offering is sacrificed and is not welcomed, the offering is given to the dog. This is why they would see the image of a dog over the altar.
Burning of Holies
134) “Then fire came out from before the Lord and consumed the burnt offering … on the altar.” This is Uriel, who seems as a flame of fire on the altar. When he would crouch over the offering, joy was in all because it was welcomed, as it is written, “The glory of the Lord appeared to the people.” Were it not on this day, the confusion of the death of the sons of Aaron, then from the day they came out of Egypt there was no such contentment above and below.
135) It is a Mitzva [commandment] to burn holies in the fire. “But what is left over from the flesh of the sacrifice on the third day shall be burned with fire.” There is “holy,” there is “holies,” and there is “holy of holies.” What pleasure does the Creator have in the burning of holies? Is it for Isaac, that when Israel are in trouble, Isaac’s ashes rise before Him and hence the offering must be burnt to ashes, to mention his merit, for if they should be burned, they will be saved because of him? Or is it for the sons of Aaron, who were like the burning of the holies, as it is written, “And fire came out from the presence of the Lord and consumed them, and they died,” and their death was atonement for Israel, like the burning of the holies? Is that only an interpretation, too?
136) There are three fires in a candle: white fire, black fire, and azure fire, corresponding to the Torah [Pentateuch], Prophets, Hagiographa, and corresponding to Priest, Levite, and Israel. Azure is Divinity, which is close to us and hovers over the lower ones, clinging to those wicks, which are wings of Mitzva, for it was said about them, “They shall make for themselves tassels [Tzitzit],” and this azure is Divinity, Din, which consumes sacrifices and offerings.
NRN of a person are called “holies.” The Nefesh is holy, the Ruach is holies, and the Neshama is holy of holies. In the secrets of Torah, the meaning of the burning of holies is clarified in the burning of a person’s NRN, which is the holy of holies before the Creator. What is the joy that the Creator derives from burning the souls that are called “holies”? These three fires are opposite the Torah, Prophets, and Hagiographa, where white fire corresponds to Torah, Tifferet, the black fire corresponds to Prophets, NH, and the azure fire to Hagiographa, Malchut.
These correspond to Priest, Levite, and Israel, three lines. It follows that Torah corresponds to a Priest, right line, Prophets to a Levite, left line, and Hagiographa to Israel, middle line. We should understand, the Torah, Prophets, and Hagiographa are Tifferet, NH, and Malchut, which are one below the other. How can they be compared to Priest, Levite, and Israel, who are three lines, where the right is opposite the left, and the middle one is between them, and they are all at the same degree?
The thing is that it is similar to AVI, YESHSUT, and ZON, which are also three degree one below the other. And yet, they become three lines in the same degree because when AVI raise their Bina and TM, the lower degree, YESHSUT, which is attached to these Bina and TM, rises along with them. At that time, these Bina and TM, and these YESHSUT, which rise to AVI, become a left line to AVI, and then Bina and TM de YESHSUT that rose to YESHSUT have already elevated their own bottom degree, ZON, along with them to the place of YESHSUT, which is now in AVI. Thus, all three degrees that were initially one below the other, are now three lines in the same degree, where AVI are the right line, YESHSUT is the left line, and ZON is the middle line.
And precisely so were the Torah, Prophets, and Hagiographa made into three lines. When Tifferet, the Torah, elevated their Bina and TM, his lower degree, NH, Prophets, rose along with them to the place of Tifferet and they became his left line. And when those NH raised their Bina and TM, Malchut, too, rose with them to NH, who are now in Tifferet. Thus, now the three of them are in the place of Tifferet and became three lines, where Tifferet is the right line, NH is the left line, and Malchut is the middle line.
However, here we should know the rule that there is no Malchut without Yesod. Hence, even though it is written Malchut, Malchut includes Yesod, as well, in a way that Yesod and Malchut became a middle line to Tifferet and NH, like the ZON that became a middle line to AVI and YESHSUT. To evoke it, The Zohar makes the precision of saying that although the three fires—white, black, and azure—are one below the other, like the Torah, Prophets, and Hagiographa, they are still three lines, like Priest, Levite, and Israel.
The light of the candle is the light of Malchut, since Malchut is called “a candle.” However, as we say that ZA comprises all three lines of Bina because three come out of one, and one stands in all three, once Malchut became a middle line between Torah and Prophets, right and left, Malchut contains them, too. The white fire is the right line; the black fire is the left line; and the azure fire is the middle line.
But the azure, the actual Malchut, which became the middle line, includes Yesod within it, too. The Yesod included in it is the right in the azure, and Malchut herself is the left. In that respect, even though we say that the azure is the middle line, it is still a left line because it consists of right and left, where the right is Yesod and the actual Malchut, the azure, is the left.
She clings to those wicks, which are the wings of Mitzva, of which it was said, “They shall make for themselves tassels [Tzitzit].” The white in the Tzitzit is the right line, and the azure in the Tzitzit is the left line. Also, it is known that the left is included in the right so it can shine, only through Masach de Hirik, which clings to it and diminishes it. This is the wick, and the crude thing to which the azure light in the candle clings. And the wings of Mitzva, the wings of the Talit [praying shawl], is the wick and the crude thing to which the azure in the Tzitzit clings, meaning the Masach de Hirik, of which it was said, “They shall make for themselves a Tzitzit.” Through the wing, the white and the azure cling to each other and the light of the Tzitzit appears.
And besides the azure clinging to the wick—Masach de Hirik—and burning it, it also burns sacrifices and offerings, which are the souls. This is so because in the burning of the holies, he brings two Mitzvot—burning the holies on the altar, and burning what is left of it through the third day.
These two kinds of burnings apply to the souls as well, and the cremation of the remainder indicates the Dinim, Man’ula and Miftacha, the Masach de Hirik. Also, they rise because of the sins of the lower ones and cling to Malchut, the azure. At that time, the azure burns them and cancels them, and this is the cremation of the remainder. There is also the burning of the holies on the altar, the burning of the souls, where Angel Michael stands and sacrifices them on the altar above.
137) If the Malchut, azure, finds people who are dry wood—like dry wick without the oil, which are the Torah and Rachamim, Malchut—she burns them. And because the uneducated are beasts, who are loathsome, the azure—which is the name ADNI—Malchut, burns them because they approach her with abomination, the evil inclination, and a foreigner, as it is written, “And the stranger who comes near shall be put to death.”
138) If they repent prior to their death, Angel Michael—who is the high priest, the lion that eats the offerings—slaughters them, comes down on them to offer them as sacrifice before the Creator.
139) And before one’s soul leaves, he makes several confessions. And when his soul departs, he intended to complete the name, to complete the unification of Malchut, who is called “a name,” in the unification, “Hear O Israel,” which is the unification of ZA, and “Blessed be the glory of His kingship forever and ever,” which is the unification of Malchut, to offer his soul as sacrifice to the name HaVaYaH.
And one needs to confess to the Creator, to accept and to bring the burning and consuming Hey, the Malchut, to His name, HaVaYaH, and to bring the Hey to repent back to Yod–Hey–Vav, EKYEH, which together amount to forty-two. In other words, to bring the Hey back to the Yod–Hey–Vav, and the upper unification in Bina will be HaVaYaH EKYEH.
This is so because HaVaYaH is Hochma and EKYEH is Bina, since before the unification is completed, Malchut is called ADNI, in which there are the letters of Din [in Hebrew], to indicate the Din of Malchut, which is Din, and that the unification of HaVaYaH EKYEH is incomplete.
140) With the explicit name, Yod He Vav He, HaVaYaH filled with Alephs, which is ZA, one should aim to unite in one heart, in Malchut. He should aim in that when he lets out his Ruach, in his Nefesh, he takes upon himself death and torments, and in his Neshama, makes several confessions and regrets.
141) In the Nefesh, he assumes death, slaughter, and burning. And if the four courthouse deaths are required—stoning, burning, killing, and strangling—he takes them upon his Nefesh from ADNI. In his Neshama, he makes several confessions and repents to the name EKYEH, Bina, which clings to the two names HaVaYaH, HaVaYaH. This is so because the Hochma is called HaVaYaH, as in the unification of HaVaYaH EKYEH, and ZA is called HaVaYaH. And Bina receives from Hochma and imparts upon ZA, thus she is gripped between the two of them.
142) One should aim in one’s mind to utter a confession and the acceptance of the death upon him in one heart, uniting Malchut—heart—with a unification of “The Lord [HaVaYaH] is one.” This is the explicit name, Yod He Vav He, HaVaYaH filled with Alephs, ZA, in which the priests kneel, bow, and fall on their faces and say, “Blessed be the glory of His kingship forever and ever.” Glory is thirty-two in Gematria, the Malchut, heart [which is also thirty-two]. And in it, he intends to complete the name, to complete the unification of Malchut with HaVaYaH.
143) How does one who is uneducated know all these intentions? Indeed, the uneducated is like an ox, or a lamb, or a goat, or a turtledove, or a pigeon that are sacrificed on the altar. As the beasts do not know the Torah, the name HaVaYaH, the uneducated does not know. But Michael, the high priest, makes him an offering and a sacrifice before the Creator, and he intends in the explicit name upon the ascension of his spirit, so his spirit will exit in one heart, and in all those intentions, as one’s spirit rises each night when it rises for MAN to Malchut.
144) For this reason, sages said, “Repent one day prior to your death,” since each day, one must repent and give one’s spirit to Him, so he will depart in one, as it is written, “Into Your hand I commit my spirit.”
There are two kinds of burning:
1. Burning of the remainder, the Man’ula, Malchut de Midat ha Din [quality of judgment] that rises and appears in the mitigated Malchut due to the sins of the lower ones concerning, “If he is not rewarded, it is bad.” The azure, the Malchut that clings to the Man’ula, burns them. This is why it was said above that if the Malchut, azure, finds people who are dry wood, like dry wicks without oil, which is the Torah and Rachamim—meaning an uneducated one who sins all of his days until his root in Malchut appears over him, the Dinim de Malchut de Midat ha Din, without Rachamim, for she is not mitigated in Bina—Malchut burns them. She burns that soul.
And because the uneducated are beasts, who have NRN from the side of pure beasts, which are very low, the azure, which is the name ADNI, burns them, since the harsh Midat ha Din de Man’ula—called the evil inclination, the angel of death—is attached to them.
This is why it was said about him, “And the stranger who comes near shall be put to death.” Yet, only the Nefesh of the sinner is blemished and burned, but his Ruach and Neshama are not blemished at all, but depart to their root. The reason is that the flaw of the point of Man’ula that extends from Tzimtzum Aleph [first restriction] blemishes only Malchut, and none of the first nine. And since the root of Ruach and Neshama is from Bina and ZA, the flaw does not touch them. Instead, they depart because of the blemished Kli and rise to their root, while the Nefesh herself is the one that is blemished and burned. This burning is the burning of the remainder.
2. Burning of holies, burning of souls. In other words, that sinner who discovered Midat ha Din de Man’ula in the root of his soul, the angel of death, since death extends from her, if he repents upon dying and takes upon himself death, slaughter, and burning, to give contentment to the Creator, after his death Midat ha Din de Man’ula is mitigated for him into Midat ha Rachamim, Bina. Also, it is known that in this ascent, there is Katnut and Gadlut. First, when Malchut rises to Bina, the GAR depart from Bina and she remains in VAK without Rosh. Following her, all the degrees diminish.
It follows that by mitigating his Midat ha Din with Midat ha Rachamim, when Malchut from his root rises to Bina at his root, the Ruach and Neshama have diminished into VAK without Rosh. Thus far, they were complete, since Midat ha Din de Man’ula does not damage the first nine, from which come Ruach and Neshama. Also, the departure of the Rosh from the Ruach and the Neshama is regarded as slaughter because slaughter separates the Rosh from the Guf. And this person who repents at the time of his death is rewarded with mitigation of Midat ha Din with Rachamim. But in regard to the Katnut, it is considered a slaughter.
It is said that if they repent before their death, when angel Michael slaughters them, who is the great priest, the lion that eats the offerings, since Angel Michael is Hesed, which extends from the right line, from the point of Holam, where the Din that is mitigated in Bina is found, in Midat ha Rachamim, that mitigated Din is a lion that eats offerings. For this reason, this angel was selected to mitigate his Midat ha Din with Midat ha Rachamim. He diminishes the Neshama and Ruach, who were complete, in terms of Rosh, and this is regarded as slaughtering. This is why it was said that Angel Michael slaughters them, meaning removes the Rosh from them, their GAR. However, this Katnut that is regarded as slaughter later brings Gadlut, when Malchut exits Bina and returns to her place, and GAR appear in all the degrees once more. By that, the Zivug of the Creator and His Divinity is done once more from the root of one’s soul.
It is said that He comes down over them to offer them as sacrifice before the Creator. It is so because this slaughter is considered that Angel Michael offers them as sacrifice before the Creator, that by that, they cause the Zivug of the Creator and His Divinity, which is the offering. This is why it is considered that Angel Michael sacrifices the souls on the altar, Malchut, and burns them, as a lion eats offerings, which is the mitigated Din of Bina at the point of Holam, by which the GAR of the souls are slaughtered and burned on the altar and become MAN for ZON. They cause Malchut to return and receive her GAR at the time of Gadlut and unite with ZA, the offering.
However, one who repents only at the time of his death can receive only his Katnut after his death. And yet, his merit is truly great because if he incarnates again and is rewarded with engaging in Torah and work, he will extend the Gadlut, and then he will make the Zivug between ZA and Malchut.
It was said above, “And when his soul departs.” He intended to complete the Name in the unification, “Hear O Israel,” and “Blessed be the glory of His Kingdom forever and ever.” He intended that through sacrificing his soul he would be rewarded with completing the unification of “Hear O Israel,” which is ZA, “Blessed be the glory of His Kingdom forever and ever,” which is Malchut, and this will unfold once he incarnates again.
Yet, there are two unifications here. Regarding his soul, whose root is in Bina, the complete unification is regarded as HaVaYaH EKYEH, where HaVaYaH is Hochma and EKYEH is Bina. But now at the time of Katnut it is considered that the bottom Hey is lacking for the HaVaYaH and there are only Yod–Hey–Vav in it, which indicates that it is VAK without GAR. This is why it was said that one must confess to the Creator to accept and bring the Hey closer to His name, HaVaYaH, and bring the Hey back in repentance to Yod–Hey–Vav EKYEH. One should aim to be rewarded with Gadlut and to complete the name, to bring the Malchut, which is the bottom Hey, closer to the name Yod–Hey–Vav EKYEH, and there will be the complete unification in Bina, HaVaYaH EKYEH.
In regard to his Ruach, whose root is in ZA, the complete unification of Gadlut is regarded as HaVaYaH filled with Alephs, which is ZA, along with the whole Malchut in the unification of “Blessed be the glory of His Kingdom forever and ever.” Upon the departure of his Ruach [spirit], whose root is in ZA, he should aim that he will be rewarded with Gadlut, at which time the unification will be in HaVaYaH with the filling of Alephs, and in one heart, the Malchut, so it will be in “His name One.” This is the explicit Name, Yod–He–Vav–He, HaVaYaH with the filling of Alephs, ZA, in which the priests kneel and bow, and fall to their faces and say, “Blessed be the glory of His Kingdom forever and ever.”
Glory is thirty-two in Gematria, Lev [“heart,” Lamed–Bet]. In it, he intends to complete the name, for he intended to be rewarded with Gadlut and to complete the name in the unification of HaVaYaH filled with Alephs, ZA, and the unification of Blessed be the glory of His Kingdom forever and ever,” Malchut. And his Nefesh clings to Malchut herself, burns her, and revokes the Dinim in her.
It was said that in Nefesh, he takes upon himself death, slaughter, and burning. Death is for the Guf [body], and slaughter is for Neshama and Ruach [soul and spirit], when Michael removes the Rosh [head] from them and leaves them VAK without a Rosh, which is considered slaughtering. Burning is for the Nefesh, which clings to Malchut and is burned in the azure in her until she is fit for this correction of mitigating Malchut in Bina through Michael.
Sometimes, when one’s iniquities are many, the Nefesh must assume the four courthouse deaths from the Malchut, which are implied in the words “And the land,” Malchut, “Was unformed and void and darkness … and the spirit.” Tohu [“unformed”] is strangling; Bohu [“void”] is stoning; “darkness” is burning; and “spirit” is killing.
This is the process and the correction from the first restriction, Midat ha Din, to the second restriction, Midat ha Rachamim. “Unformed and void” are Tzimtzum Aleph [first restriction] and the Masach in it, and darkness and spirit are Tzimtzum Bet [second restriction] and its Masach. Hence, when the sinner takes upon himself the four courthouse deaths prior to his deaths, it is good for him, for Midat ha Din de Tzimtzum Aleph that he discovered in his sins will be removed from him and will be corrected in Midat ha Rachamim in Tzimtzum Bet, through Angel Michael. Also, it will be good for him that Michael will offer his soul before the Creator.
145) If he is a wise disciple, it is said about him, “The righteous knows the soul [Nefesh] of his beast.” This is so because there is none so wise as the priest, Hesed, as it is written, “He who wishes to grow wise shall go south,” meaning cling to Hesed, south, since in Gadlut, Hesed de ZA becomes Hochma. And if he is a wise disciple he must have Hesed in him. And with the Yod, Hochma in him, he is Hassid [adherent, pious]. And one in whom there is no Hochma is not a Hassid. This is why it is written, “And the uneducated is not a Hassid.”
And if there is the first Hey in him, Bina, the Five Books of Moses that were given from the left, he is called “mighty in the Torah” and “one who fears sin,” for he has been rewarded with the quality of Gevura. And there is Hesed in him, for he is a Hassid. And there is Gevura in him, from which the Torah, Yod–Hey, was given, since in Gadlut, HG de ZA became HB. And if he is ignorant and has no Torah in him, it is said of him, “The ignorant have no fear of sin.”
146) One who has been rewarded with Tifferet, Vav—since one who has been rewarded with HG is rewarded with Tifferet, too, since Tifferet consists of HG—is wise, understands the Torah, and fears sin, meaning that the HG he was rewarded with have become HB and he is wise, understanding. He succeeds his Malchut, that of Tifferet, which is the bottom Hey of the name HaVaYaH, and is rewarded with it if he does the King’s Mitzvot, since Malchut is called “the King’s commandment.” It follows that he has been rewarded with all four letters, Yod–Hey–Vav–Hey, which are Hochma, Bina, Tifferet, and Malchut.
When one is rewarded with the name HaVaYaH, he is rewarded with the explicit name, called Adam, HaVaYaH filled with Alephs, which is Adam in Gematria, forty-five, Yod–He–Vav–He, which indicates ZA in Gadlut. At that time, he governs the body, who is the associate of the beastly soul and beastly spirit, since doing the vanities of the world is in the beastly soul and the beastly spirit, when referring to vanities of the world. In the beastly soul are all kinds of thoughts and contemplations about the vanities of the world, but the wise disciple controls the body and the beastly NRN.
147) It is written, “And let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth.” “The fish of the sea” implies to Neshama; “The birds of the sky” to Ruach; and “The cattle” to the Nefesh. “Over all the earth” is the Guf [body], a small world. They fear the wise disciple who governs them, as it is written, “And the fear of you and the dread of you.” He governs them from the right side, Hesed. In Hesed it was said, “And let them rule,” as it is written, “And he shall rule from sea to sea,” as in control. They fear him from the left side, Gevura, as it is written, “The fear of you and the dread of you.” It is said about it, “The righteous knows the soul of his beast,” governing his beastly soul.
148) And since he is righteous, the Creator does not give him a reward for Mitzvot. He has no reward in this world, and no nourishment for his beastly Guf and NRN, and a poor man is regarded as dead. And above all, he is permanently with Divinity.
149) “For your God is a consuming fire.” This fire is Divinity, and it must always be with him, for there is no quenching to it, for it consumes all the offerings, which are the prayers and words of Torah. This is so because Divinity is the sustenance of ZA in the prayers of Israel, meaning she receives them.
It is written, “Open for me, my sister, my wife,” meaning open for me with a prayer, as it is written, “O Lord, open my lips,” which is “My sister, my wife.” And my wife is indeed my sustenance, from the word Raiah [wife], as in H’ Ro’I [Heb: The Lord is my shepherd], for in her are the holy sons, Israel, correcting the foods of the offerings of the King, ZA, with several kinds of food, with the bread of Torah.
150) It is written, “Go eat of my bread and drink of the wine I have mixed.” “Of my bread” is from the right, from the side of Hesed. “Of the wine” is the wine of Torah, from the left, the side of Gevura. When the water, which is right, is poured, and the wine of the written Torah and the oral Torah, which is left, from the middle pillar, Tifferet, which includes right and left, HG. In the flesh of holiness, in several offerings, in Malchut, of which it is written, “We are dealing with the flesh that comes down from the heaven.” “From the heaven” is the middle pillar, ZA, heaven. ZA, Adam, said about her, “And flesh of my flesh.”
151) This holy flesh, Malchut, burns in several flames from the side of Gevura with the love of her husband, ZA. She is burning in love, the love of the reading of Shema [Hear], the love of unification. She will not quench day or night; and friends, please give him—the Creator—no rest until he is in the flame of love of His unification at the reading of Shema, to keep in it the words, “A continual fire would burn on the altar and would not quench.
As long as one has not been rewarded with complete repentance and did not obtain Mochin de GAR, The Zohar regards him as uneducated and he is not considered a wise disciple. Only after he has been rewarded with Mochin de GAR from HaVaYaH filled with Alephs, GAR de ZA, the Hesed in it rises up to Hochma, and Gevura to Bina. This is why they said, “If he is a wise disciple, he must have Hesed in him,” to first be rewarded with VAK, since from the right line, his level is the level of Hesed. Afterwards, he will be rewarded with GAR, as well, and the Hesed will rise to being Hochma. It follows that he has both Hesed and Hochma, which is the Yod inside the Hesed, and then he is Hassid. “The uneducated is not a Hassid,” since the Yod inside the Hesed is missing for him, Hochma. This is why he is considered uneducated.
This is from the left line, where by obtaining Mochin de VAK, whose level is Gevura, he is called “a Gibor [mighty] in the Torah.” Afterwards, if he is rewarded with the GAR of the left line, whose level of Gevura transcends to being Bina, the first Hey de HaVaYaH, illumination of Hochma extends from the left of Bina, and he is called, “fearing sin.” This is so because illumination of Hochma is not extended from the left line of Bina, unless with the disclosure of the harsh Dinim over the wicked ones who extended the Hochma from above downwards, to cast fear and dread over those who wish to extend the Hochma from above downwards.
It follows that one who is rewarded with illumination of Hochma of the left is fearing sin, meaning he fears to sin and to extend the Hochma from above downwards. This is the root of the prohibition of all 365 negative Mitzvot [commandments to avoid certain actions].
One must know the difference between the Hochma on the right line, the Hesed, which rose to being Hochma, and the illumination of Hochma in the left line, which is Gevura that has risen to Bina. Hochma of the right line is upper AVI, who for themselves are Hassadim that are covered from Hochma. They are called Hochma for two reasons: 1) Because they clothe Hochma Stimaa [HS] de AA. 2) When the illumination of Hochma appears in YESHSUT, they receive this illumination from AVI, which clothe HS. Thus, AVI, who are essentially Hochma, and YESHSUT, receive only illumination. However, then, too, although AVI give illumination of Hochma to YESHSUT, it is only in transference from HS to YESHSUT. But the Hochma does not clothe in AVI themselves; they are always in covered Hassadim, and the Yod never departs the Avir [air] of AVI. Instead, YESHSUT are the source for disclosure of Hochma because the Yod in them comes out of the Avir, Hassadim, and they become light of Hochma.
However, they receive this Hochma that appears in YESHSUT from upper AVI. And every place where Hochma is mentioned in the right line is considered upper AVI. Also, the Hochma in the left line is considered YESHSUT, which are regarded as Bina, but one who returned to being Hochma, and not actual Hochma.
And if he is ignorant and there is no Torah in him, it is said about him, “The ignorant have no fear of sin.” This is so because as long as he was not rewarded with GAR of the left line, which is illumination of Hochma in the left line that appears along with harsh Dinim over the sinful wicked ones, he has no fear of sinning. Fear of sin comes only by looking at Dinim, which appear over the sinner at the time of disclosure of illumination of Hochma.
When one is rewarded with obtaining the GAR and he has NRN from HaVaYaH filled with Alephs, these NRN clothe in the beastly NRN of a person and in his beastly body. By this clothing, the beastly NRN surrender to the spiritual NRN, the spiritual NRN govern the body and the beastly NRN, and turn them into Kedusha [holiness], as it is written, “The righteous knows the soul of his beast,” meaning he governs his beastly soul.
However, one must know the difference between his beastly Guf and NRN and the holy, spiritual NRN. NRN de Kedusha extend from HaVaYaH filled with Alephs, the middle line of ZA, which unites the right and left in one another in a way that the right extends from above downwards, and illumination of Hochma on the left will shine only from below upwards.
And the Guf and the beastly NRN of a person extend from Klipat Noga [the Noga Shell], which mixes good and evil. There is good in them that extends from the unification of the middle line in the spiritual NRN, and there is evil in them—the Sitra Achra and all the Klipot, who have no wish for the correction of the middle line and cling only to the left line. Their only desire is to draw illumination of Hochma on the left from above downwards and to spoil the unification of the middle line. And because the evil in Klipat Noga is mixed into the beastly Guf and NRN of a person, during the six thousand years, they cannot be corrected.
Thus, one must die because they are corrected only by extending Hochma from above downwards, which will be at the end of correction. Then, it will be said, “Death has been swallowed up forever.” And until then, it is considered that they have no nourishments, and this is their proper existence.
And while a person obtains the spiritual NRN from HaVaYaH filled with Alephs, the evil in Noga—which is mixed with man’s beastly Guf and NRN—surrenders to the good in Noga in them. At that time, they clothe the spiritual NRN in a person within the beastly NRN and Guf of a person, which then surrender to the good in them, and they are all good, although they do not receive their proper nourishments because they yield and are annulled before the good.
It is written, “And let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth,” which are man’s beastly NRN. “And over all the earth” is the Guf, a small world, since they surrender to the good in Noga, and to the spiritual NRN that are clothed in them. And since he is righteous, attached to the middle line, and extends the illumination of Hochma on the left only from below upwards, the Creator does not give him a reward for Mitzvot, and he has neither reward in this world nor food for his beastly Guf and NRN.
Because the beastly Guf and NRN are nourished only from above downwards, like the evil in Noga that is mingled in them, and because he is righteous, he certainly extends them nothing. And once the righteous has taken upon himself not to nurse the beastly Guf and NRN, and they are regarded as “a poor man is regarded as dead,” then he is rewarded with the permanent instilling of Divinity, where Divinity burns the evil in the Noga in them until they are fit for the end of correction.
First incarnation, in an uneducated one who was nonetheless rewarded with repentance prior to his death, at which time he is rewarded with mitigation of the Kelim to be worthy of receiving the lights of NRN.
Second incarnation, after he already has the proper Kelim for NRN, he reincarnates and repents during life, and he is rewarded with receiving the lights of VAK, which are NR, whose level is HG.
Third incarnation, when he reincarnates and makes complete repentance, and is rewarded with the ascension of HG to HB, and then he is rewarded with Neshama.
Those last two incarnations can come at once, together, and sometimes one at a time. This is why it is written, “Twice, thrice with a man.” However, this does not mean that one must repent on each incarnation. Instead, one can reincarnate even a hundred times until he is rewarded with the first incarnation, when he can repent prior to his death. All those are regarded as only the first incarnation. And he can also incarnate several times until he receives NR, and all those are considered the second incarnation. And so it is with the third incarnation.
The Oil of the Incense
152) Even though the sons of Aaron died at that time, and the greatness of the day did not save them, it was right from several angles, for it was not the time of offering incense, since incense is offered only in the morning and in the evening. It is written about it, “And Aaron shall burn fragrant incense on it in the morning, in the morning; he shall burn it when he dresses the candles,” so oil and incense will be together. It is also written, “And when Aaron lights the candles in the evening, he shall burn it.”
153) Incense is burned in these times, in the morning and in the evening, and not at other times, except at a time when there is a plague in the world. At that time, it is offered even when it is not its time, as it happened with what is written, “And Moses said to Aaron, ‘Take the pan and place fire on it.’” And the sons of Aaron did not burn at a time when oil and incense were together, in the morning or in the evening, for it implies to the unification of HB, since oil is Hochma and incense is Bina, and this is why they died.
154) Also, they were rushing to offer incense while their father was alive, for it was not permitted to burn incense for any person in his life, especially that they were unmarried and flawed, for one who did not marry a woman is flawed and unworthy of having blessings in the world through him because there are no blessings on him. And they are certainly not drawn through him to others. Moreover, they were drunken by wine. This is why it is written, “And fire came forth from before the Lord and consumed them,” since incense is the most favored of all the offerings, it is the joy of upper and lower, and it is written, “Oil and incense rejoice the heart.”
155) There is no leper except for one who was made in menstruation, that his mother was conceived with him during her menstrual days. There are five bloods that defile in the blood of menstruation, and they are all impure blood, and there are five pure bloods, too. One who breaches them, it is as though he breached the ten commandments, which are the whole of the 613 Mitzvot.
156) The Klipa, who is called “a maidservant,” “the evil inclination,” is full of flaws. For this reason, “Any man in whom there is a flaw shall not come near.” Hence, the priest must not come near one who has a flaw in him, any flaw in the world, since it was said about the queen, Malchut, “You are all beautiful, my wife, and there is not a flaw in you.” Thus, one in whom there is a flaw must not come near her.
Similarly, a stranger should not come near her, “And the stranger who draws near shall be put to death.” This refers to a Mamzer [bastard], from the letters Mum [flaw] Zar [stranger], male and female of the Klipot. The flaw is the female and the stranger is the male.
For this reason, He commanded, “And you shall not approach a woman … during her menstrual impurity.” And it is written of those who did approach, Nadav and Avihu, “And they offered strange fire before the Lord, which He had not commanded them. And fire came out from before the Lord and consumed them and they died.”
157) In the offering of the letters, the unification of the letters of the Name, Yod is in a man, Hey is in a woman, which are AVI, Vav is in a son, a bridegroom, ZA, and Hey is in the bride, the Malchut. Happy is he who unites and brings closer the letters of HaVaYaH, in him and in his wife, corresponding to Yod–Hey, and in his son and in his daughter corresponding to Vav–Hey, in Kedusha [holiness], in blessing and in purity, in humbleness, and in shame, and in all the good qualities that are written by the authors of the Mishnah.
158) They warm by the holy fires of a man and a woman, Yod–Hey, who are a fire that rises and falls, since the fire of the female rises from below upwards, and the fire of the male rises from above downwards. It is a holy fire of the wood of the altar-wood, which is wood of holiness, the holy organs. And a fire of the high one comes down, which is the holy of holies. For these two fires, the prophet said, “Glorify the Lord with lights,” which are the fires of Divinity, of whom it is written, “For the Lord your God is consuming fire.”
159) Those two fires are the upper fire, the throne of Rachamim [mercy] and the lower fire, the throne of Din [judgment], which are Bina—Rachamim—and Malchut—Din. Malchut is fire that rises from below upwards; Bina is fire that descends from above downwards. HaVaYaH is the middle pillar, Tifferet, who is held in both of them. For this reason, the upper fire is Yod–Hey–Vav. The Yod–Hey is Bina, and the letter Vav is Tifferet, which is gripped to it. And the lower fire is the bottom Hey, Malchut.
160) When Tifferet grips to both fires, Bina and Malchut, Hochma is on it, for the letters of Koach MA [Chaf–Het, Mem–Aleph] are in it [a combination that means “Power of MA” but also the letters of Hochma]. MA—Yod–He–Vav–He—is forty-five in Gematria. His Chaf–Het is the filling of the filling of HaVaYaH filled with Alephs: Yod–Vav–Dalet [Yod], Vav–Aleph–Vav [Vav], Dalet–Lamed–Tav [Dalet]. Hey–Aleph [He], Aleph. Vav, Aleph, Vav. Hey–Aleph [He], Aleph.
And with four letters, simple HaVaYaH without filling, they are forty-two together: four letters HaVaYaH without filling, and ten letters of HaVaYaH with filling, and twenty-eight letters of HaVaYaH with the filling of filling. All of these forty-two letters are in a man, in his wife, and in his children, which are the four letters HaVaYaH, which—with the filling and with the filling of filling—are forty-two letters. This is why one is incomplete without a son and a daughter.
161) And one who does not have a son, Vav de HaVaYaH, the Yod de HaVaYaH departs him. One who does not have a daughter, the bottom Hey de HaVaYaH, the first Hey, of his mate, departs him, since the letters are present only with each other. For this reason, in a man and a woman, son and daughter who were made properly, HaVaYaH is on them, and they are called “You are the children of the Lord your God.”
This Is the Anointing of Aaron
162) “This is the anointing of Aaron and the anointing of his sons.” “This,” the Malchut, is the anointing of Aaron. Aaron was anointed from Hochma and brought from the upper anointing oil from above, which is Hochma, extending it below, to Malchut. Through Aaron, Malchut was anointed from the holy ointment, to be blessed. This is why it is written, “This is the anointing of Aaron and the anointing of his sons.”
163) “And Elisha said to her, ‘What shall I do for you? Tell me, what do you have in the house?’” Thus, there is no blessing on an empty table and on an empty thing. “And she said, ‘Your maidservant has nothing in the house except a jar of oil.’” Elisha told him, “It must be the help of the miracle that you have oil, which is Hochma, for it must be in a place of Hochma, from which the blessings come out and reside below.” It is written, “They were bringing to her and she poured.” It was only said, “She poured,” not mentioning who poured because it concerns Hochma.
164) “And the oil stopped. It is written, “In the corner of Ben Shemen.” Corner means Malchut and oil means Hochma. It is written, “Your name is purified oil.” The oil, Hochma, gives to “Your name,” Malchut, to show that from oil, Hochma, blessings are drawn through the priest, and the priest extends them below and anoints “this,” the Malchut, as it is written, “This is the anointing of Aaron and the anointing of his sons.” “This,” the Malchut, was anointed by Aaron, who extended the oil from Hochma. And it is written, “As the good oil upon the head.” Thus, the oil is anointed over the head of Aaron, and he extends to Malchut.
For with You Is the Source of Life
165) “For with You is the source of life; in Your light we shall see light.” “For with You is the source of life” is the upper oil that is drawn and never stops, which is present within the uppermost Hochma. It is written, “For with You,” meaning that it is with You in love that is above all, and never parts from you. “The source of life” is Bina, since HB are attached together in a never ending Zivug. Bina is called “the source of life” because she is the source and the fountain of life, which is imparting of the Hochma, life, to elicit life from the Hochma for the upper tree, ZA, and to light the candles of Malchut. This is why the tree, ZA, is called “the tree of life,” a tree that is planted and rooted in the source of life, Bina.
166) This is why it is written, “In Your light shall we see light.” “In Your light” is the light that is concealed for the righteous at the end of time. It is written, “And God saw the light, that it was good.” From that light, these NRN will clothe in man’s beastly NRN, Israel, to shine to the next world.
167) “For with You is the source of life” is the Creator, the upper tree, ZA, in the middle of the garden, Malchut, which includes all the sides, including right and left, for the source of life, Bina, is gripped to it, and crowns it in high crowns around the garden. The garden, Malchut, dresses ZA and surrounds him. And then ZA receives the Mochin de GAR, crowns, from Bina, who is like a mother crowning her son with everything, as it is written, “Go forth, O daughters of Zion, and gaze on King Solomon with the crown with which his mother has crowned him.” This is why it is written, “For with You is the source of life; in Your light shall we see light.”
168) “For with You is the source of life” is the great priest above, Hesed de ZA, and opposite him the great priest below, in this world. This is why the priest, Hesed—the high and holy anointing oil—extends Hochma below to Malchut, lighting the candles above, the seven Sefirot HGT NHYM. This is so because the great priest, Hesed, is whole in the wholeness of the seven upper days, HGT NHYM, to crown over all the Sefirot, since Hesed contains all seven Sefirot within it.
169) There are seven days of filling to the priest below, in this world, opposite the one above, so that everything will be as it is above. This is why they are called “days of filling,” “days of complementing,” so the priest, Hesed, will be complemented on the other days of the seven Sefirot, to complement the seven Sefirot together. This is why they are called “days of filling,” since the rest of the Sefirot united in it, for if the priest awakens to bestow, the rest of the Sefirot awaken along with him to bestow, since they have united together with him.
170) This is why it is written, “You shall not go outside the doorway of the tent of meeting for seven days, until the day of the completion of your filling days,” seven days, to complete seven Sefirot. At that time the priest below is completely crowned as it is above, so when the priest below awakens, everything above will awaken through him, all seven Sefirot, and there will be blessings above and below.
171) How is it different that Moses, Tifferet, anointed Aaron, Hesed, which is higher than Tifferet? It is because he is a son to the same source of life, Bina. It is written, “Leading His glorious arm at the right of Moses.” Moses was using all those seven days of filling to place everything with Aaron.
Moses is the son of Bina, Daat, meaning Tifferet that rose and decided between the two lines of Bina, and became the Daat there, uniting them with each other and illuminating them. For this reason, since three come out of one, meaning that three lines came out in Bina, HBD, one stands in the three of them, meaning that three lines HGT came out and expanded in Tifferet, too. It follows that Moses, the son of Bina, Daat, is higher than Hesed, since Hesed is his own expansion; it is called “The right of Moses,” his right line, as it is written, “Leading … at the right of Moses.” This is why Moses was using the seven days of filling to place the seven Sefirot from Daat over Aaron.
172) Seven lights were created before the world was created: the light of Torah, the light of Hell, the light of the Garden of Eden, the light of the Throne, the light of the Temple, the light of Repentance, and the light of Messiah. These are the seven Sefirot of Beria, HGT NHYM. Seven lights and candles, seven Sefirot, united in Aaron, and he lit the candles, extending from the seven candles above to the seven candles below.
All Came from the Dust
173) “All came from the dust and all return to the dust.” “All came from the dust,” even the wheel of the sun. The dust is that dust under the holy Throne, Bina. “All came from the dust” is Malchut, and “Even the wheel of the sun” is Tifferet. But is it not to the contrary, that Malchut emanates from Tifferet? This refers to the Malchut in Bina, which is above Tifferet, and from whom everything comes, even the wheel of the sun, Tifferet.
174) “All came from the dust.” The place that gathers everything is Malchut. Trails go out to the right and to the left, assembling to illuminate on all sides, like this dust that is thrown in every direction. Hence, “All came from the dust and all return to the dust.” Accordingly, since dust means Malchut, why is it said that under the holy Throne is the Malchut in Bina?
175) However, “From the dust” means from the dust in the holy Temple, Malchut. This dust is from a high dust, from Bina. This is so because as there is the action below in Malchut, it is also present above, in Bina. Dust is the dust of the Temple, since the world, Malchut was created with Hey, Bina. Hence, even the wheel of the sun was from the dust, as it is written, “These are the generations of the heaven and the earth when they were created,” meaning BeHey Bera’am [He created them with Hey]. Thus, the heaven, too, which are the wheel of the sun, were created with Hey, and therefore all was from the dust. Dust is that one which is under the holy Throne, Bina.
Dust is the Malchut that is mitigated in Bina, which is called “the dust of the Temple.” When Malchut rose to be mitigated in Bina and received the form of Bina, they were both incorporated in one another. And as the Malchut received the form of Bina, Bina, too, received the form of Malchut. Dust received its form from the high dust, from Bina, and the act of association in both Malchut and Bina is called “dust.” It was said that the world, Malchut, was created in Hey, Bina. This refers to the act of associating Malchut with Bina, who is called Hey, from which the world was created. This is so because were it not for this action, the world would not be able to exist, as it was said, “He created them with Hey.”
Hence, even the wheel of the sun was from the dust, since Tifferet, too, which is implied in the wheel of the sun, came out of this act of association, where the dust under the holy Throne, Bina, is called “a throne to the Hochma.”
176) It is written, “You are all beautiful, my wife, and there is not a flaw in you.” You are all beautiful” is the Assembly of Israel, Malchut. “And there is not a flaw in you” is the Sanhedrin, who are opposite the seventy-two names in Malchut. Essentially, they are seventy, opposite the seventy souls that went down with Jacob and the Creator over all of them, hence they are seventy-two. For this reason, there is no search for flaws from the Sanhedrin and above.
177) “And you will be to Me a kingdom of priests and a holy nation.” “A kingdom of priests’ is as it is written, “This is the anointing of Aaron and the anointing of his sons.” “This,” Malchut was anointed by Aaron, since when the Assembly of Israel, Malchut, was blessed through the priests, she was named after them, as it was written, “A kingdom of priests.”
178) It is not called “The kingship of priests,” but “A kingdom,” since the priests, the Hesed, ordained her by extending Hassadim to her, and the Hochma in her dresses in Hassadim, and then she illuminates and rules. They made her stronger than all. However, she is not called “kingship of priests,” since with respect to her being extended from the heaven, ZA, she is called Malchut [kingdom], meaning “the kingdom of heaven.” And here she is called “a kingdom,” that the priests ordained her and connected her with the king, ZA. Then, when she bonded with ZA, she rules over all the king’s treasures, rules over all the kings arms, rules the upper ones and the lower ones, rules over the entire world.
And He has founded His Association over the Earth
179) It is written, “And he has founded His association over the earth.” “His association” means when the King, ZA, mates, opposite Malchut, earth, in all those holy crowns, in one gathering, when his three Mochin HBD, which are called “crowns,” unite in three lines. Then it writes, “His association.” “He has founded his association,” his three Mochin, “Over the earth,” giving to Malchut, who is called “earth.”
180) “His association” is as it is written, “You shall take a bundle of hyssop.” This is so because when ZA and Malchut join together and Malchut is blessed by the three lines of ZA, she governs all of them, the three lines of ZA dress in her and she governs them and shines above and below. All that is while the priest is working and sacrificing, burning incense, and aims with words to bring everything in one unification. Then it is written, “And he has founded His association over the earth.”
“His association” revolves around Mochin de ZA, which bestow upon Malchut, who is called “earth.” However, “And he has founded His association over the earth” means over an association that was founded in Malchut herself, as it is written, “You shall take a bundle of hyssop,” where the bundle is taken in his hand. Also, “He has founded His association over the earth” means that ZA takes the bundle of his three lines and establishes them in Malchut.
181) When Aaron, right line, Hesed de ZA, goes to bestow upon Malchut, everyone goes with him, all three lines, until the Assembly of Israel is blessed by the three lines, and the upper ones—Sefirot de ZA—are blessed, and the lower ones are Sefirot de Malchut. Then it is written, “Blessed be the Lord from Zion, who dwells in Jerusalem, Halleluiah.” ZA, HaVaYaH, is blessed from Zion, Yesod de Malchut, “And blessed be His glorious name forever; and may the whole earth be filled with His glory, Amen, and Amen.” The name of His glory, the Malchut, is blessed by ZA.
His association revolves around Mochin de ZA, which illuminate in Malchut. The text tells us that the association of ZA, his three lines, are not blessed in wholeness, to illuminate in illumination of Hochma, as well, unless when it is founded over the earth, meaning when he gives them to Yesod de Malchut, who is called Zion, as it is written, “Blessed be the Lord from Zion.” This is so because when the three lines of ZA do not shine in Malchut, he has only Hassadim that are covered from Hochma. This is the meaning of what the text tells us, “And he has founded His association over the earth,” so it will shine in wholeness.
I Have Put My Words in Your Mouth
182) Anyone who engages in Torah, whose lips speak Torah, the Creator covers him and Divinity spreads her wings over him, as it is written, “I have put My words in your mouth and have covered you with the shadow of My hand.” Moreover, he sustains the world and the Creator delights with him as though on that day, He was planting the heaven and earth. And the writing concludes, “To establish the heavens, to found the earth, and to say to Zion, ‘You are My people.’”
183) Thus, Israel are called Zion, as it is written, “And to say to Zion, ‘You are My people.’” We saw that the Assembly of Israel is called Zion, as it is written, “Zion will be redeemed with justice and her repentant ones with righteousness.”
The Connection between Torah and Prophets
184) “Bind up the testimony, seal the law [Torah] among my disciples.” Bind up the testimony is the testimony of David, Malchut, as it is written, “And My testimony which I will teach them.” “Bind up” means bonding, as one who binds a knot in one place. “Bind up the testimony” means the bound Malchut. “Seal the law [Torah],” which is ZA, meaning that all the abundance and Gadlut extended from above, its sealing, the completion, is in “My disciples,” who are NH, and are called “the disciples of the Creator.”
This is so because there the Gadlut and the oil gather between two pillars, NH, to be there. They are the place of all the Gadlut and the oil that pours from above, from Tifferet, who is called Torah, to pour it into the Peh of Yesod, and to pour it in this testimony, Malchut. Then, everything binds into one strong bond, and will be as it is written, “Bind up the testimony,” tying the Malchut by sealing the law “Among my disciples,” where the abundance of Torah is sealed, ended in NH, and from them to Yesod. Then, Malchut is tied to Yesod, to receive the abundance, and everything becomes one knot.
185) What is the connection between those who engage in Torah and the faithful prophets? Those who engage in Torah are always more important than prophets, since they stand at a higher degree than prophets. This is so because those who engage in Torah are standing at a higher place, which is called Torah, ZA, who is the sustenance of all the faith, which is Malchut, who has nothing except that which ZA gives her.
And the prophets stand below Chazeh de ZA, in NH. For this reason, those who engage in Torah are more important than prophets and are higher than them, since these stand above and those stand below. And those who say things in the spirit of holiness stand below everyone, since the spirit of holiness extends from the Malchut, who is below everyone.
186) Happy are those who engage in Torah, for they are at a higher degree than everyone. One who engages in Torah needs neither sacrifices nor burnt offerings, since the Torah is better than anything; it is the bond of the faith of everything, the bond of Malchut. This is why it is written, “Her ways are ways of pleasantness, and all her paths are peace.” And it is written, “Those who love Your law have great peace, and they have no obstacles.”
187) The three branches of myrtle are to give relief to the one who is lost, to the added soul that is lost from man’s soul at the end of the Sabbath. Why three? Is one myrtle not enough? One is for Abraham, one for Isaac, and one for Jacob, who are three lines—Hesed, Gevura, Tifferet. They are bound together and they are smelled because it is written, “Your oils have a pleasing fragrance, your name is like purified oil,” for in this fragrance, the weakness of the soul is sustained and she is sustained with faith, Malchut.
Also, blessings extend from above and from below, since fragrance indicates illumination of Hochma, which appears in Malchut, which extends from the three lines of ZA, three myrtles. Hence, when smelling the myrtles, one should aim to extend illumination of Hochma from them to the Malchut.
188) The world exists only on the fragrance that is smelled below. There is another fragrance above, illumination of Hochma, since when the Sabbath ends and the added Nefesh that one acquires on Sabbath departs, and the Nefesh and Ruach of a person remain parted and sad, this fragrance comes, drawn by the scent of the myrtles, and through it, the Nefesh and Ruach draw close to each other and are glad.
189) Hence, after the Ruach above, ZA, man’s Ruach must receive the fragrance, illumination of Hochma, since when the fragrance is received, the Ruach and Nefesh above grow close to one another—meaning ZON, as well as the Ruach and Nefesh of the person—and rejoice. Similarly, by this scent of an offering, everyone draw together, all the Sefirot de ZA, and the candles are flamed by them, meaning the Sefirot of Malchut, and they rejoice.
190) Two candles, one above and one below. If one lights that candle below and puts out that candle above, that smoke, which rises from the candle below, lights that candle above. Thus, the smoke of the offering that rises from the offering causes the extension of illumination of Hochma above and lights up the upper candles, ZA and Malchut, and they light up together. Thus, all the Sefirot grow close together by this scent. This is why it is written, “A sweet savor unto the Lord.”
191) Hence, the scent of the offering is the sustenance of everything and the existence of the world, and the offering is by the priest, who sacrifices everything. For this reason, the seven days of filling, which correspond to the seven Sefirot HGT NHYM, are completed in it so everyone will be blessed by his work and there will be joys and blessings above and below.
192) It is written, “Lord, You are my God; I will exalt You, I will give thanks to Your name, for You have done wonders, counsels from afar with great and strong faith.” “Lord, You are my God” means that one needs to thank the holy Name and to praise Him for everything. And his praise is from the deepest one of all, Keter, as it is written, “For You have done wonders.” “Wonders” is Keter. “Counsels” are as it is written, “A wondrous counselor,” Bina, who is called “counsel.” “From afar” is as it is written, “From afar, the Lord has appeared to me.” And it is written, “She brings her bread from afar,” meaning Hochma, and “counsels,” which is Bina, receives from her.
Faith at Night
193) “With great and strong faith.’ It is written, “A God of faith and without injustice.” Faith is at night, Malchut, who is called “night.” She is also called “faith,” as it is written, “And Your faith by night.” And it is written, “They are new every morning; great is Your faith,” Malchut. The Creator is destined to purify Israel from all their iniquities, as it is written, “And I will sprinkle pure water on you, and you will be purified from all your impurities, and I will cleanse you from all your idols.”