Kabbalistic Zohar Book (35)

Kabbalistic Zohar Book (35)

Mi Barah Eleh [Who Created These]

Who Created These

7) Beresheet [In the beginning]. Rabbi Elazar started, “Lift up your eyes on high and see who created these.” “Lift up your eyes,” to which place? To the place to which all look in anticipation—the opening of the eyes, Malchut de Rosh AA. There you will know that this hidden Atik, to whom the question, “Who created these” applies. Who is he? He is the one called MI, ZAT de Bina, the one who is called, “From the edge of the heaven above,” and who is in possession of everything. And since the question lies in him, and he is concealed, He is called MI [who], as in a question. This is so because there are no questions above him, and this edge of the heaven, where questions are found, is called MI.

Explanation: Rabbi Elazar explains the meaning of the creation of heaven and earth in the text of Beresheet. Heaven and earth are the whole of the seven days of creation; they are ZON de Atzilut. Hence, why does it write, Barah [created], which is Bina and not Atzilut, it should have said He’etzil [emanated]? The Zohar says, “Who is the opening of the eyes? Malchut de Rosh AA de Atzilut is called “the opening of the eyes” because the Sefira Hochma of the ten Sefirot de Rosh is called Eynaim [eyes].

Also, there are only KH in Rosh AA, hence his Malchut is called “the opening of the eyes,” since by her opening, the Mochin de Hochma pour down from Rosh AA to all the Partzufim of Atzilut. This is why it was said, “To the place to which all look in anticipation,” since Mochin de Hochma is called Eynaim, and there is no Mochin de Hochma in all the Partzufim of Atzilut, except by opening of the Malchut de Rosh AA.

And there, in the opening of the eyes, in Malchut de Rosh AA, you will know how Bina created the ZON, since the word Barah [created] means Lebar [Aramaic: outside of] the degree of Atzilut. And since Bina herself went outside the degree of Rosh de AA, and thus became regarded as Beria, in relation to Rosh de AA, she necessarily created the ZON, as well.

Hence, ZA became Yetzira, since what comes out of Beria is regarded as Yetzira, and the Nukva became Assiya since all that comes out of Yetzira is called Assiya.

However, they must not be compared to the actual BYA behind Parsa de Atzilut because these Bina and ZON stand above Parsa in the world of Atzilut. Rather, it refers only to the Rosh de AA, hence there are two kinds of BYA in it:

Separated BYA, which parted from Atzilut through the Parsa, which is the ground of the world of Atzilut, standing over them from above.

BYA of the world of Atzilut itself, which are its Bina, ZA, and Nukva. They are only outside the Rosh de AA, and they are still Atzilut, but the Parsa inside the intestine of these AA, at the place of his Chazeh, stands over them from above. For this reason, they are separated from Rosh de AA and are considered Guf without a Rosh, meaning lacking Mochin de Hochma, which is called Rosh, with respect to the world of Atzilut. This is so because usually, the world of Atzilut is regarded as Hochma of all four worlds ABYA, hence that which lacks Hochma is regarded as Guf without a Rosh.

It was said that this hidden Atik, in whom there is a question, created these. In other words, Bina came out of Rosh de AA by the Nukva that rose to Hochma de AA and ended the Rosh de AA there, and thus parted into being Beria and Guf de AA, and was therefore divided into two Behinot [discernments]: GAR and ZAT.

The origin of Bina is the ten Sefirot de Ohr Yashar [direct light]. Its nature is not to receive any Hochma, but only light of Hassadim, as it is written, “For he desires Hesed [mercy],” and not Hochma. Thus, her exit to the Guf does not blemish her at all, since even when she is at the Rosh she does not receive Hochma from him. For this reason, she is not lessened at all because of her position below Malchut de Rosh de AA, and now, too, she is completely regarded as Rosh, as though she never parted the Rosh de AA, and she is established in upper AVI that clothe AA from Peh to Chazeh.

The second Behina [discernment], ZAT de Bina, are from the Hitkalelut [mixture] of ZON in Bina, who are the root of the ZON in Bina. Hence, they need illumination of Hochma for the ZON. For this reason, they were blemished by their presence in Guf de AA, which became devoid of Hochma, and they are considered Beria, and VAK without a Rosh. It is said about them, Aba took Ima outside, outside the Rosh de AA. They are called YESHSUT and clothe AA from Chazeh to Tabur. And their sons, ZON, clothe from Tabur de AA and below, through the end of the world of Atzilut.

The Parsa inside the intestine of AA stands at his Chazeh because she is the force of Malchut at the Rosh de AA, which brings ZAT de Bina outside the Rosh, disrupting them from receiving Hochma. This is because even though this Masach stands at the Peh de Rosh AA, it still does not act there in any way, since upper AVI—regarded as GAR de Bina, which are still considered Rosh AA—are standing there. It follows that only at the place of Chazeh, above ZAT de Bina, the power of the Masach dominates, ejecting the ZAT de Bina below it outside of Rosh de AA.

Thus, GAR de Bina is called “the concealed Atik,” since the Rosh de AA is called “Atik,” and since the GAR de Bina—who are from Peh de AA and below—are regarded as still standing at Rosh de AA, and they, too, are called Atik, like the Rosh de AA. However, because of their presence in the Guf of AA, they are called “the concealed Atik.”

It was said that this concealed Atik, in whom there is a question, created these, meaning only the ZAT of this concealed Atik, called YESHSUT, in whom there is a question, to receive the ZON into them by raising MAN. This is so because “These” means ascent of MAN, as in “Asking about the rains,” and he says that only this hidden ZAT de Atik, called YESHSUT, are poised for a question, to receive MAN for extension of light of Hochma, since they are devoid of Hochma. Before that, they are regarded as Beria. Hence, the ZON created those who are called “These.”

And they, too, were created without a Rosh, like him, since the word “created,” indicates a lack of Rosh with respect to Atzilut. And who is MI [Who]? It is the ZAT de Bina, which are poised for a question. They are called MI, and the word “created” relates to them because they themselves became Beria, due to the Parsa at Chazeh de AA, which separates them from the illumination of Rosh de AA.

It was said, “From the edge of the heaven above,” meaning that everything is in his possession. ZAT de Bina, which are called YESHSUT and are called MI, are considered, “The edge of the heaven above.” This is so because heaven is ZA, who receives only from YESHSUT, who is called MI. This is why MI is called “The edge of the heaven above,” that everything is in his possession, since the heaven and the earth, which are ZON and the three lower worlds BYA, all receive from YESHSUT, who is called MI. This is why, “Everything is in his possession.

“This is so because there are no questions above him, and this edge of the heaven, where questions are found, is called MI. This means that there are no questions above GAR de Bina, in upper AVI, since they do not receive MAN for extension of Hochma, as they are light of Hassadim and are not devoid of Hochma. This is why they are not called MI, as they are not considered “The edge of the heaven,” for they do not need the ZON, which need illumination of Hochma. And there is a question only in the ZAT, which are YESHSUT, to receive MAN from the ZON and to rise to Rosh de AA to receive illumination of Hochma for them. Hence, they are considered “The edge of the heaven above” because ZA, who is called “heaven,” receives from them.

8) And there is another one, below, called MA. What is the connection between one and the other? The first one, called MI, is hidden. There is a question in him. Since man questioned and researched, to look and to know from degree to degree through the end of all the degrees, the Malchut, once he has arrived there, he is MA [which means “what” in Hebrew], meaning “What did you know?” “What did you observe?” “What did you research?” After all, everything is as concealed as before.

Explanation: When Nukva de ZA is Panim be Panim [PBP] with ZA, Nukva is also called MA, like ZA. She is regarded as the edge of the heaven below, since she is the end of all the degrees and ends the Atzilut. It follows that ZA, who is called “heaven,” stands between the YESHSUT, who is called “the edge of the heaven above,” and the Nukva, who is called “the edge of the heaven below.”

It was said, “Since man asked and researched, to observe.” “To observe refers to the Zivug de AVI, called Histaklut [looking] of AVI at each other through their ascent to Rosh de AA. At that time, the Bina returns to receive illumination of Hochma for the ZON. This is because while YESHSUT, ZAT de Bina, do not need illumination of Hochma for themselves, since in and of themselves, ZAT de Bina are similar to their GAR and do not need to receive Hochma, when ZON rise for MAN to YESHSUT, YESHSUT awaken for them to rise to Rosh de AA and receive Hochma. However, ZON, too, do not rise for MAN to YESHSUT, except by raising of MAN from the lower people to the ZON in a way that the souls of people rise for MAN to ZON, then the ZON rise for MAN to YESHSUT, and YESHSUT rise to AA and become one Partzuf with upper AVI. At that time, AVI look at each other and extend Hochma for the ZON.

“And since man asked” means that he raised MAN. “And researched” means scrutinizing his actions, to raise the ZON for Zivug AVI to look so that AVI would look at each other and extend Hochma. “And to know from degree to degree through the end of all the degrees, the Malchut,” since the illumination of Hochma that is drawn through raising of MAN and the Zivug is called “knowing” or is called Hochma through Daat [wisdom through knowledge], for ZON that rise for MAN are regarded there as the Sefira Daat for AVI, as they cause their Zivug. Also, the Zivug is called “knowing,” from the words, “And the man knew his wife, Eve.”

“And to know” means to extend Mochin in Daat from degree to degree, from Daat of the degree of AVI to the Mochin of the degree of ZA. “Through the end of all the degrees” is from ZA to the Nukva, who is called “the end of all the degrees.” This is so because Bina stands Achor be Achor [ABA, back-to-back] with the Hochma, for she is only Hassadim, and returns to being PBP with Hochma only for ZON’s needs.

“Once he has arrived there” is MA [also “what”].” When the Mochin has arrived there to Nukva de ZA, the Nukva is called MA, the bottom degree. The lower world, Malchut, is called MA. It is written, “What does the Lord your God ask of you?” Do not pronounce it MA [what], but Me’ah [100], since all the upper degrees in their wholeness, which are fifty, are here in Malchut, hence she is called “one hundred,” since her fifty, KHB TM, each of which comprises ten, and Bina’s fifty, are one hundred. Thus, Bina is called MI, which are fifty, and Malchut is MA, which is one hundred, since she also includes Bina’s fifty within her. This is why it is called MA, to indicate that the whole of the great wholeness of those Mochin comes only once the Mochin have arrived at the Nukva.

It was written, “What did you know? What did you observe? What did you research? After all, everything is as concealed as before.” Malchut is called MA because although the upper extension of Hochma extends through the upper degrees, Bina and ZA, she does not appear until she is completed here in Malchut, the place of the end of all the degrees, the end of the extension of everything. She stands revealed in illumination of Hochma. And even though she became more revealed than all, she is poised for the questions, “What did you see?” “What did you know?”, as it is written, “Since you did not see any image.”

And even though the upper Mochin have already been extended to her through raising MAN, and she was already completed with them, there is still a question in her, as YESHSUT were prior to raising MAN. This is why it was said, “What did you know? What did you observe? What did you research? After all, everything is as concealed as before,” since after the raising of MAN and extension of the Mochin, everything is still hidden in the Nukva, as prior to the raising of MAN, which is still poised for questioning, meaning raising MAN.

Thus, how do the lower ones help in raising MAN, and why were the Mochin drawn to her, since they are not revealed at all? “Do not pronounce it MA [what], but Me’ah [100],” one hundred blessings that the Nukva gives to the lower ones. Accordingly, how is she still poised for questioning, and everything is hidden as before?

There are two Mochin de Gadlut in the Nukva, which are called first Gadlut and second Gadlut. In the first Gadlut, only upper AVI rise to Rosh de AA, and not YESHSUT. And even though they became one Partzuf, YESHSUT still remained in Guf AA, but rose to the place of AVI as before, clothing from Peh to Chazeh de AA. Hence, on the one hand, YESHSUT became Rosh AA, since they became one Partzuf with upper AVI that now stand at Rosh de AA, and they also rose above Parsa de Chazeh de AA, where the Rosh de AA illuminates, as it was explained in AVI themselves, who stood there prior to raising of MAN.

For this reason, they give complete Mochin de GAR to the ZA, and the ZA to the Nukva, and the Nukva becomes 100 blessings, since through these Mochin, the ZON rise to the place of YESHSUT, from prior to the raising of MAN from Chazeh to Tabur de AA. It follows that the Nukva is in the place of Ima, and for this reason the Nukva becomes one hundred, like Ima, because one hundred is in Ima, thousands is in Aba, and the lower one that rises to the upper one becomes like him.

However, on the other hand, the Nukva is similar only to MI, who is poised for a question, like YESHSUT, prior to the raising of MAN and extending of the Mochin due to her clothing of the place of YESHSUT de Katnut from Chazeh to Tabur de AA. Thus, she stands below the Parsa inside the intestine of AA, where the illumination of Rosh de AA stops above this Parsa. Thus, in that respect, the Nukva did not gain the Mochin and Rosh AA, for which all of the raisings of MAN took place, and everything is as hidden as before, as prior to the raising of MAN. However, in another respect, the Nukva gained being discerned as Ima because she rose to the place of YESHSUT, which is called Ima, who became one hundred blessings.

For this reason, these Mochin are only regarded as VAK de Gadlut, since she cannot receive Rosh de Gadlut, as she is below Parsa de Chazeh de AA. However, her degree is now equal to YESHSUT while it is VAK, prior to the raising of MAN, when he stood from Chazeh to Tabur de AA. This is a great Gadlut for the Nukva, but it is VAK de Gadlut. It is still missing GAR de Gadlut, and obtainment of GAR de Gadlut is called “the second Gadlut of the Nukva.”

Now you will understand why Nukva is called MA. In the first reason, he explains the upper Mochin that the Nukva obtained, which are called “One hundred blessings.” This is why it was said, “Do not pronounce it MA [what], but Me’ah [100],” by her ascent to the place of YESHSUT through these Mochin. The second reason is that since she only rose to the place of YESHSUT de Katnut, and she is poised for a question from Chazeh to Tabur de AA. Thus, the Mochin de Nukva are completely similar to him, as well, and Nukva becomes poised for a question, too, meaning VAK without GAR. However, there is a great difference because he is VAK of upper AVI, VAK de Gadlut.

Also, when it was said, “What did you know, since everything is as hidden as before,” it does not mean what it did before, as the Nukva was prior to raising MAN, but rather as YESHSUT were prior to raising MAN. But the Nukva gained much by raising MAN, since now she received Ima, one hundred blessings, albeit they are VAK de Gadlut. Thus, she is still poised for a question, as did YESHSUT prior to raising of MAN.

9) It is written about that, “What shall I testify to you? To what shall I compare you, O daughter of Jerusalem?” This is so because when the Temple was ruined, a voice came out and said, “What shall I testify to you? To what shall I compare you,” meaning I will admonish you with that MA. Each day I testify to you from ancient days, as it is written, “I call heaven and earth to witness against you today.”

“To what shall I compare you?” In that very way I have crowned you with holy crowns and made you governor over the world, as it is written, “Is this the city of which they said, the perfection of beauty?” I have called you “Jerusalem, which is built as a city that was put together.”

“To what shall I liken you and comfort you.” As you sit, so it is above, in the Jerusalem above. As now the holy people do not enter you in holy arrangements, I swear to you that I will not enter above until your armies enter within you below. This is your comfort, since I compare that degree to you, the Jerusalem above, the Malchut, in everything, now that you are here, your shattering is as great as the sea. And if you say that you have no healing and cure, who will cure you? It is that uppermost, hidden degree, called MI, by which everything exists, which is Bina. She will heal you and erect you.

Explanation: The ruin of the Temple was because Israel sinned in idol worship and did not wish to raise MAN for the Zivug of ZON. Instead, they wished to extend the abundance for Sitra Achra, who is called “other gods.” This is why the Zivug de ZON was separated, the one hundred blessings from the Nukva were cancelled, and the Temple was ruined. It is said, “A voice comes out and says, ‘What shall I testify to you,’” since each and every day since the ancient days, I have testified for you. These VAK de Gadlut that the Nukva receives in MA are called “ancient days,” as it is written, “Indeed, ask now concerning the first days,” and from the edge of the heaven to the edge of the heaven. It is called so since they are VAK de AVI, since YESHSUT is ZAT de AVI, and the seven days of AVI are the first to the seven days of ZON, as it is written, “I call heaven and earth to witness against you today.”

The meaning of Zivug ZON, which are called “heaven and earth,” is that the text cautions to keep and to maintain the Zivug. If not, the text warns, “That you will surely perish quickly from the land.” It is written, “What [MA] shall I testify to you?” I have warned in regard to those one hundred blessings, to keep them and to do them, and you broke them. This is why “You will surely perish quickly from the land” occurred in you.

It was said, “To what shall I compare you?” In that very way, I have crowned you with holy crowns and have made you governor over the world. I have called you, “Jerusalem, which is built as a city that was put together.” It is so because in these one hundred blessings that the Nukva receives from the ZA in a Zivug, MA is in their ascent to YESHSUT, ZA becomes as Ysrael Saba, and the Nukva became as Tevuna. At that time, her lights become one hundred blessings, like the lights of Tevuna. It is written about it, “As a city that was put together,” since the Nukva, who is called “city,” conjoined with Tevuna, and the Nukva was discerned as Tevuna, receiving Mochin de Tevuna from there, which is called “holy crowns.” Then she is called “The perfection of beauty, a joy to all the earth,” and receives governance over the world.

It was said, “To what [MA] shall I liken you and comfort you.” As you are seated, so it is in Jerusalem above. In other words, because of the sin of Israel—that the Temple was ruined and they were exiled from their land—by that they inflicted separation upon the Nukva, too, since her bottom nine fell into the Klipot, and she returned to a point under the Yesod. And it was written, “Who will heal you?” If the children of Israel repent and correct their actions, raising MAN to ZON, the upper Mochin will once again be drawn to ZON, Nukva will rise again to YESHSUT, who is called MI, and you will have healing.

10) “From the edge of the heaven.” MI is the edge of the heaven above, YESHSUT. MA is the edge of the heaven below, Malchut. This is what Jacob, ZA, inherited, fastening from end to end, from the first end, MI, to the last end, MA, as he stands in the middle between YESHSUT and Malchut. This is why it is written, “Who created these?” YESHSUT, MI, created ZA and Malchut, ELEH [these, but also, AlephLamedHey].

Explanation: He should have written, “From the beginning of heaven to the end of heaven,” so why does he say “From edge to edge,” “From end to end”? It was said, “From [MI] the edge of the heaven above,” YESHSUT, poised for a question. He clothes from Chazeh to Tabur de AA. MA, the Nukva from prior to raising MAN, is the end of all the degrees from Chazeh de ZA and below. Between them stands Jacob, ZA, who begins to clothe from the place of Tabur de AA through the Nukva.

And then he fastens from the end of MI to the end of MA, since the MI ends at Tabur de AA, and there Jacob begins. And the Nukva, MA, stands at his end. However, the writing speaks of after the extension of Mochin to the ZON, as it is written, “Indeed, ask now concerning the first days,” which then the ZON rise and receive the Mochin de YESHSUT, called “First days.” At that time, the edge of the heaven below, MA, the Nukva, rose and clothed the edge of the heaven above, MI, YESHSUT, and both are in the very same place.

This is why it is written, “From the edge to the edge,” since now both of them have become one edge of the heaven, since ZA receives the first days, which are VAK from Ysrael Saba, HGT NHY, and the Nukva takes the Tevuna, Malchut de Bina, which is now at the edge of ZA, called “heaven.” However, with respect to what precedes the Mochin, she is regarded as the head of the heaven.

And there is another meaning: the heaven above is Ysrael Saba, who comprises the first six days, HGT NHY de Bina, and the edge of the heaven above is the Tevuna, Malchut de Bina. And the meaning of the words will be “from the edge of Ysrael Saba to the edge of ZA,” who is called “heaven below.”

The writing says about those Mochin, “Who created these?” because MI is YESHSUT, who stands at the place of Beria de AA, from Chazeh to Tabur, below Parsa inside the intestine of AA, where the illumination of Rosh de AA no longer reach. This is why it is considered Beria, Bar [outside] of Rosh de AA. Hence, he is poised for a question. It follows that once ZON obtain these Mochin, which rise and clothe that MI, and take his place from Chazeh to Tabur de AA, their Mochin, too, are now discerned as only Beria de AA. And it is written, “Who [MI] created these,” meaning the ZON took Mochin de Beria [which also means creation] from the MI.

Who Created These of Elijah

11) Rabbi Shimon said, “Elazar my son, cease talking, and you will discover the concealing of the uppermost secret that the people of the world do not know.” Rabbi Elazar went silent. Rabbi Shimon wept and said, “Elazar, what is ELEH [these]? If you say that it is the stars and the signs, are they always visible? And in MA [what], which is Malchut, were they created? It is written, ‘The heavens were made by the word of the Lord.’ The heavens were made by Malchut, who is called ‘The word of the Lord.’ And if ELEH was said about the hidden things, it should not have written ELEH, since they are disclosed stars and signs.”

Explanation: Here Rabbi Elazar disclosed the Mochin of the first Gadlut, and Rabbi Shimon wished to disclose the Mochin of the second Gadlut, the upper Mochin of Haya. This is why he commanded him to cease his words, so he would reveal to him the hiding of the uppermost secret, which the people of the world do not know, for these Mochin were not yet revealed in the world, and Rabbi Shimon revealed them here.

When it was said “What is ELEH?” which innovation does the text bring us here, in MI [Who] created ELEH [these],” which are the ZON? If you say that it is the stars and the signs, the Mochin de VAK de Gadlut that they obtained, and that this is what the words “Who created these” concern, since Mochin de VAK are called “stars and signs,” he asks about that, “What innovation is it?” After all, they are always visible, since they are ZON’s usual Mochin, which can always be extended, even on weekdays. They are not such a great innovation that the words, “Who created these” will appear on them.

Also, we cannot interpret that these Mochin apply constantly, since in permanency, ZA has only the level of VAK without a Rosh, and only by raising of MAN are these Mochin extended. Rather, the meaning is that they can always be extended, even during the weekdays, since this is how they are drawn each day during the morning prayer.

He also asks, “With MA [what] were they created?” These Mochin are not ascribed to Bina, but to ZON de Atzilut, which are called MA, and from which they came, as it is written, “By the word of the Lord,” who is ZON, where ZA is HaVaYaH [the Lord] and the Nukva is “a word.”

12) However, this secret was revealed only in a single day, when I was at the beach, and Elijah came and told me, “Rabbi, did you know what is ‘Who created these’?” I told him, “It is the heaven and their host, the work of the Creator, which people should observe, and bless Him, as it is written, ‘When I consider Your heavens, the work of Your fingers. O Lord, our Lord, how great is Your name in all the earth.’”

13) He told me, “Rabbi, there was a hidden thing before the Creator, and He disclosed it in the assembly above.” When the more hidden of all that are hidden wished to be revealed, he first made a little point, Malchut, which rose into being a thought, Bina, meaning that Malchut rose and was included in Bina. In it, he formed all the images and carved all the engravings.

Explanation: Atik, the first Rosh of the world of Atzilut, is called “more hidden of all that are hidden.” We learn about it that any leader of a nation who is not corrected first, the people are not corrected. From where do we know that? From Atik Yomin, for as long as he was not corrected in his corrections, all those who need correction were not corrected and all the worlds were ruined. When Atik, which is more hidden than all that are hidden, wished to be corrected, he corrected everything as male and female. He raised Malchut to Bina, and Malchut became the Nukva in all the Sefirot, where each Sefira consisted of male and female, and this Hochma, which is the whole of everything, Hochma of the thirty-two paths, when she came out and illuminated from Atik, she illuminated only in male and female, meaning that Hochma spread and elicited Bina out of her. It follows that they are male and female, and this is the correction of Tzimtzum Bet [the second restriction].

When the most hidden of all that are hidden wished to be disclosed, he first made a point. That is, when Atik wished to appear in the worlds, by the force of the correction in Tzimtzum Bet, he made a single point in Rosh de AA, in his Hochma, raising the Malchut, the point, to Rosh de AA, where the Nukva that raises Ohr Hozer was corrected, clothing the ten Sefirot de Rosh AA, and the Rosh de AA ended at the Sefira, Hochma Stimaa. Thus, Hochma was as a male, and Nukva, Bina, and ZON de Rosh AA went outside the Rosh, to the degree of Guf de AA. This is the meaning of Hochma expanding and ejecting the Bina out of her into being Guf.

It was said, “This rose into being a thought,” which is Bina. This point of Malchut—which rose to Hochma, and by which Hochma was established as male and female—rose because of it and became a thought, Bina. This is so because she stands in Zivug with Hochma, receiving from Hochma, and one who receives from Hochma is regarded as Bina, not as Malchut. It follows that even though at her root Malchut is but a point, she became Bina because of the ascent. This is why it was said, “This rose into being a thought,” which caused the point to be Bina, who is called “a thought.”

You should know that sometimes The Zohar calls by the name “thought” to Hochma, and sometimes to Bina. This is so because a thought means Nukva de Hochma, hence she should be called Hochma, for she is the Nukva of Hochma. However, in and of herself, she is Bina, and not Hochma. Yet, Bina is called “thought” only when she is discerned as Rosh, together with the Hochma.

It was said, “In it, he formed all the images and carved all the engravings.” This is so because at the point when she rose into being a thought, he pictured and carved all five Partzufim of Atzilut, AA, AVI, and ZON. “Formed” in her and “carved” in her imply to a great matter. “Formed in her” means that he was emanated by all the images, which are the five Partzufim of Atzilut. That is, through the Zivug that was done on the Masach at the point that rose into being a thought, the level of VAK de Ohr Hozer and Ohr Yashar in Kelim of KH came out in each Partzuf. However, he carved all the engravings in her, a deficiency, so along with the ascent of the point into being a thought, deficiencies and engravings were made, which are preparations for a receptacle over the lights in all the Partzufim of Atzilut. And since that matter is the foundation of all the Mochin de Atzilut, it should be thoroughly clarified.

The ascent of the point into being a thought, Bina, is by making a new Sium [end] in the ten Sefirot of each degree. This is so because the point, Malchut, with the Masach in her, which stood for a Zivug at the place of Malchut of the ten Sefirot de Rosh, Peh, and ended the Rosh there, now rose to the place of Bina de Rosh, which is called Nikvey Eynaim, Nukva de Hochma, which is Bina. Thus, a Zivug was made on her Masach, at the place of Nikvey Eynaim, concluding the Rosh there. And the three Sefirot, Bina, ZA, and Malchut of the Rosh, who are called AHP, descended below the place of Sium of the Rosh, into the degree of Guf.

In the ten Sefirot de Guf, it was necessarily done likewise: Malchut that ends the Guf of the Partzuf previously stood at the place of the middle point, Malchut of the ten Sefirot de Guf, called Sium Raglin. Now she rose to the place of Bina de Guf, Tifferet, since HGT de Guf are KHB, concluding the Guf at Tifferet, the place of the Chazeh, and those three Sefirot, Bina and ZON de Guf, which are called TNHYM, came out of Atzilut and fell into the separated BYA.

Thus, because of the ascent of the point into being a thought, each degree was split into two halves, where the upper half, KH, remained in the degree, and Bina and ZA and Nukva of each degree were lost from it and descended to the degree below it. This is the meaning of the division of the name Elokim to the letters MI ELEH. It is so because a complete degree in ten Sefirot KHB ZON is called by the holy Name, Elokim, in which there are five letters corresponding to the five Sefirot KHB ZON. ELEH are KHB and YodMem are ZON. Now that each degree was divided into two, where KH remained and Bina and ZON fell from her, it follows that only the two letters MI remained in each degree, and the three letters ELEH fell from each degree to the degree below it.

However, accordingly, the two letters AlephLamed should have remained in the degree, and the HeyYodMem should have fallen into the degree below it. The thing is that there is always an inverse relation between Kelim and lights. In Kelim, the upper ones come first: first comes Kli de Keter, then Kli de Hochma, through the Kli de Malchut. It is the opposite in lights. In them, the lower ones come first: first comes the light of Malchut, then the light of ZA, then the light of Bina, through the light of Keter.

Thus, if there are the two Kelim KH, then there are the two lights, light of Malchut and light of ZA in them, which are called VAK. For this reason, we discern that only the two letters MI remained in the degree: the light of Malchut and the light of ZA of the name Elokim. But the three letters ELEH fell from them, hence each degree became devoid of the GAR in her.

It was said, “In it, he formed all the images and carved all the engravings.” This implies to the division of each degree into two halves through the ascent of the point into being a thought. “In it, he formed all the images” refers to the two letters MI that remain in the whole of the degree, forming the image of ADNI. “Carved all the engravings” refers to the three letters ELEH, which fell from each degree and became deficient of them, for because of their absence, only the light of Malchut and the light of ZA remained in the degree, and the three lights of KHB are missing in them, since there is no light without a Kli. Thus, if they were to obtain the Kelim de Bina and ZON once more, they would immediately obtain GAR of lights, as well, for they are interdependent.

14) Engraved within the holy, hidden candle refers to the Malchut that was included in Bina, a carving of a single hidden image, the holy of holies, which is a deep structure that comes out of the thought, GAR, and is called MI, the beginning of the structure. It stands and it does not stand, deep and hidden in the name Elokim. Also, it is called MI de Elokim, meaning that the letters ELEH are lacking from the name Elokim. He wished to be revealed and be called by the name Elokim; He clothed in the luminous garment of honor, the light of Hassadim, and created these [ELEH]. And the letters ELEH rose in the name Elokim, meaning that the letters conjoined with each other—the letters MI with the letters ELEH—and the name Elokim was completed. As long as He did not create ELEH, it did not merit the name Elokim, and those who sinned with the calf said about it, “These [ELEH] are your gods, O Israel.”

Explanation: Through ascent of MAN from the lower ones, a new light was extended from AB SAG de AK, since this light from AB SAG de AK, above Tzimtzum Bet, breaks each degree into two. Hence, when this light extends to the Rosh of AA, it lowers the point from the thought once more, from the place of Bina, back to her place, the place of Malchut of the Rosh, as it was prior to Tzimtzum Bet. And the three Sefirot Bina, ZA, and Malchut that fell from the Rosh return to being Rosh because the Zivug was done in the place of the Malchut, below them.

This is considered that the name Elokim was revealed once more, since the three letters ELEH joined the MI at the same degree once more, and the name Elokim was completed in the degree. And since Bina and ZON de Kelim returned, the GAR of lights returned, as well, and KHB ZON of lights clothed in the five letters of the name Elokim: the lights of KHB in ELEH, the lights of ZON in YodMem. Remember this well—that the fallen ELEH are regarded as the Kelim of Bina and ZON that are missing in the degree. However, when ELEH unite in the name Elokim, they become lights of KHB, due to the inverse relation between the Kelim and the lights.

It was said, “Engraved within the holy, hidden candle,” referring to the Malchut that was included in Bina, meaning that a Masach and a place of Zivug was carved anew in Malchut de Rosh AA, which is called “the hidden holy candle.” This is an engraving of a hidden image, the holy of holies, and this new carving extends an image, a level of ten Sefirot, the holy of holies, the level of GAR, which is called “the holy of holies.” And because it comes out of a thought, since the point that rose to being a thought has now come out of a thought and arrived at its real place—the place of Malchut de Rosh—the three Kelim, Bina, ZA, and Nukva, ELEH, have now returned to the degree of Rosh, and the name Elokim was completed. He calls this level of GAR by the name, “a hidden image.”

It was said that it is called MI, the beginning of the structure, for although ELEH have already conjoined with MI, and the name Elokim was made, it is still only called MI, and it is the beginning of the structure. It is the beginning of the structure of the name Elokim because the structure is still incomplete.

It was said, “It stands and it does not stand.” On the one hand, the structure is already standing utterly complete, since the place of the Zivug returned to its place at Peh de Rosh, and Bina and ZON returned to the degree, as did GAR of lights, and the name Elokim was completed. But on the other hand, the structure of the name is still not standing because it is deep and hidden in the name Elokim, since the lights of the name Elokim are still deep and hidden, and do not shine in ELEH, which are Bina and ZON who rose to the place of the Rosh.

This is so because due to their ascent to Rosh AA, where only Hochma shines, there is only light of Hochma at this level. And since they are ZAT, and ZAT that rose cannot receive the Hochma without clothing inside Hassadim, and Hassadim have no name, they, too, cannot receive the Hochma. Therefore, it is considered that the name is deep and hidden and is still not spreading in the three letters ELEH. For this reason, the structure of this level is still regarded as “not standing,” and ELEH are still not revealed in her. This is why it was said that before that, it is only called MI, since the letters ELEH are still hidden in the name Elokim, and there is only MI there.

It was said, “He wished to be revealed and be called by the name Elokim,” since the name has already been completed because ELEH have already risen to the Rosh, for which they do not shine at all. For this reason, He wished to be revealed and to be called by the name Elokim. “He clothed in the luminous garment of honor,” the light of Hassadim, and created ELEH.

Interpretation: Since the whole concealment of the name, that it cannot shine in ELEH, is due to the lack of clothing of Hassadim. Because ZAT cannot receive light of Hochma without Hassadim, he made the Zivug de Katnut once more, as while it was clothed in Guf de AA, extending the level of Hassadim, the level of Hochma clothed in the light of Hassadim that she extended. And that light became a luminous garment of honor for that level. Through that clothing of Hassadim, it can illuminate the light of Hochma in ZAT, which are ELEH.

He created ELEH and the letters ELEH [AlephLamedHey] rose in the name Elokim. In other words, through the garment of honor, the level of Hassadim that he received from the Zivug of the Guf below the Chazeh, which is called Beria [creation], He created these, meaning imparted the light upon ELEH. By that, the letters ELEH rose in the name Elokim. This is so because since they already have a garment of honor from Hassadim, they can receive Hochma in it, as well, and then ELEH appeared in the name Elokim.

This is because now the Bina and ZON shine in it in all the wholeness that is in them. It is considered that now the name Elokim was disclosed and revealed. And it was said that the letters conjoined with each other, MI in ELEH, and the name Elokim was completed, since now ELEH receive the level of Hochma because they have obtained the clothing of Hassadim, and all five letters Elokim illuminate in full.

It was said, “As long as He did not create ELEH, it did not merit the name Elokim.” This is so because before MI gave them the light of Hassadim for clothing, ELEH could not receive anything from MI, and Elokim illuminated only in MI. And it was said, “And those who sinned with the calf said about it, ‘These [ELEH] are your gods, O Israel,’” since they blemished the luminous garment of honor. For this reason, the MI was separated from ELEH, which is why they said, “These are your gods,” and the abundance went out to other gods.

15) And as MI conjoined with ELEH and became the name Elokim through the luminous garment of honor, the light of Hassadim, the name always bonds through the luminous garment of honor. It is on that that the world exists, as it is written, “A world of Hesed [grace/mercy] shall be built.”

Elijah fled and I did not see him. But I knew the matter from him, for I perceived his secret and concealment. Rabbi Elazar and all the friends came and bowed before him. They wept and said, “If we came to the world only to hear that, we would be content.”

Interpretation: In the same way that it is explained that he did not merit the name Elokim before the level of Hochma clothed in the luminous garment of honor, and MI conjoined with ELEH and became the name Elokim, the name always bonds and exists forever, and does not merit the name Elokim without the luminous garment of honor. And by that, the world exists.

The lower world, too, Nukva, MA, receives the Mochin in this manner of associating MI with ELEH, and is completed like the upper world, as Rabbi Shimon gradually explains. This contradicts Rabbi Elazar, who said about the lower world, “When MA [what] arrived there, what did you know? After all, it is as concealed as before.” It follows that according to his words, the lower world does not exist like the upper world. And it is said that by that the world exists in the same manner as the upper world. For this reason, Rabbi Shimon ceased his words above. But Elijah interpreted only the order of the Mochin and the construction of the name Elokim in AVI. He did not explain how the order of the structure of Elokim is in the Nukva.

Mother Lends Her Clothes to Her Daughter

16) Rabbi Shimon said, “Hence, the heaven and their host were created in MA, the Malchut, for it is written, ‘When I consider Your heavens, the work of Your fingers.’” Previously, it was written, “O Lord, our Lord, how [MA] great is Your name in all the earth, who have displayed Your splendor above the heavens.” Thus, the heavens were created in the name MA, the Malchut, and the meaning of the words is “Above the heavens,” which points to Bina, who is called MI, above ZA, who is called “heaven,” when Malchut merits the name Elokim.

Interpretation: MA, Malchut, rises and is included in Bina, Elokim, after He created the light of Hassadim for a garment of honor to the light of Hochma in the name MI, at which time they clothed each other and the Malchut rose in the upper name, Elokim, which is the name of Bina, in which Malchut is included. For this reason, “In the beginning God created” is the upper Elokim, Bina, and not Malchut, since MA is Malchut and was not built in MI, ELEH.

Interpretation: Since the lower world, MA, extends the Mochin in the name Elokim in the upper world, there was an ability for heaven and their host to be built by MA, since there are no offshoots without upper Mochin, which are Mochin de Haya. This is what Rabbi Shimon said, and for this reason, since the lower world is MA, and exists in the name Elokim from the upper world, as well, the heaven and their host were created in MA, in Malchut, and MA had the strength to elicit these offshoots to the heaven and their host.

This is why it is written, “Who have displayed Your splendor above the heavens,” to let us know that the Mochin extend from the name Elokim de YESHSUT by associating MI with ELEH, where MI is above the heaven, ZA. This is why it was said, “Above the heaven, where Malchut merits the name Elokim, meaning that the Hod, Mochin, above the heaven—above ZA—is YESHSUT, in which the name Elokim rises, and he is “MI [Who] created ELEH [these].” However, in heaven itself, ZA, there is no MI there, only MA.

Once the level of Hochma extended because of the point that returned and came out of the thought, a Zivug de VAK was done again, to extend the light of Hassadim, and light of Hochma clothed in light of Hassadim. And then MI illuminated in ELEH.

It was said that after the light of Hassadim created the light of Hochma, they clothed in one another and the Malchut rose in the upper name, Elokim, and the light of Hochma clothed in the light of Hassadim. Hence, the Mochin reached from MI to ELEH, the letters conjoined with one another, and Malchut merited the upper name Elokim. In the upper name, above the heaven, from YESHSUT, in whom there is MI, but not in heaven, who is MA.

It was said, MA, Malchut, and it was not built in MI, ELEH, since MI is Bina, and since Tzimtzum Aleph, there was no Tzimtzum in her at all because the Tzimtzum there was on the middle point, Malchut, which was restricted, to not receive light in it, and she was established in a Zivug de Hakaa, to raise Ohr Hozer. However, the first nine were clean of any Tzimtzum and were worthy of receiving the light of Hochma. But in Tzimtzum Bet, to mitigate the Malchut in Midat ha Rachamim [quality of mercy], Malchut rises to Aba, Aba is established in her as male and female, and Malchut received the place of Bina.

And the point, Malchut, rose to being a thought, Bina. Since then, Bina, too, was restricted and was erected with a Masach to avoid receiving the light of Hochma within her, to receive the Zivug de Hakaa and to raise Ohr Hozer. Thus, at its source, Bina is fit to receive Hochma without any Tzimtzum, and she received the Tzimtzum and Masach within her only to mitigate the Malchut.

Therefore, by raising MAN from the lower ones, a new light was extended from AB SAG de AK, which lowers the point back from the place of Bina to her place, to Malchut, as it was in Tzimtzum Aleph, and the point comes out of the thought. By that, the Bina is purified from any Tzimtzum and receives the light of Hochma once more. And once the level of Hochma clothes in Hassadim, MI illuminates in ELEH, and the name Elokim appears.

And yet, this whole structure of the name Elokim is completely impossible in MA, since the MA is the end of the heaven below, the Malchut herself, on which there was the Tzimtzum at her source in Tzimtzum Aleph, too, and she is unfit to receive any illumination of Hochma within her. This is why it was said MA, Malchut, and not “Built in MI ELEH,” since the whole construction of the name Elokim relates only to MI, through return and exit from the thought, and not in MA.

17) But when the letters ELEH extend from above, from Bina, below to Malchut, since the mother lends her clothes to her daughter and adorns her with her decorations, the name Elokim extends from Bina, the mother, to Malchut, the daughter, and she adorns her with her decorations, when any male appears before her. At that time, it is written about her, “Before the Master, the Lord.” This is so because then Malchut is called “master,” in masculine form [in Hebrew].

It is written about it, “Behold, the ark of the covenant of the Lord of all the earth.” But the text names the Malchut, who is called “Ark of the covenant,” by the name “Lord of all the earth,” a masculine name. It is so because she received the Kelim called “clothes,” and the Mochin, which are called “ornaments,” from the mother, Bina, since then the Hey comes out of MA, Yod enters in her stead, and Malchut is called MI, like the Bina. At that time, she is adorned in male clothes, clothes of Bina, opposite the whole of Israel.

Explanation: Once he has made a point at Rosh de AA and it rose to being a thought, since the Hochma was erected in her as a kind of male and female, he formed all the images in her. This means that all the levels of the five Partzufim of Atzilut were formed in her in a way that there is no more than KH of each level in AA, AVI, and ZON. Also, he carved all the engravings in her, by whose force the three SefirotBina, ZA, and Malchut—parted from each level to the degree below her, since Bina, ZA, and Malchut de AA fell into AVI, and Bina, ZA, and Malchut de AVI fell to ZON, and Bina, ZA, and Malchut de ZON fell to BYA. And these two Sefirot, KH, remained in the degree. They are called MI, and the three Sefirot that parted from each degree are called “the three letters ELEH.”

It was said that when these letters ELEH are drawn from above, from Bina, down to Malchut, when the point rose to being a thought, the three letters ELEH parted from AVI and fell to the degree below them, ZON. Then it is considered that ELEH de AVI, which are in ZON, extended from above to below and clothed inside the ZON, since ELEH de Aba, who is Ysrael Saba, extended to ZA, and ELEH de Ima, who is Tevuna, extended to Nukva.

Ima [Mother] lends her clothes to her daughter and adorns her with her decorations. Upon the arrival of Mochin de Gadlut, a carving of one hidden image was extended, the holy of holies, a deep structure that comes out of the thought—when the point returned and came out of the thought to her place, to Malchut. By that, the three Kelim, Bina and ZON, were brought back to the degree, and the three lights of KHB, called “holy of holies,” were extended. You should know that when the Kelim Bina and ZON were brought back from the Guf to Rosh de AA, AVI—which clothe them—were drawn along with them, and they, too, rose to Rosh de AA, where they received those Mochin of holy of holies at the Rosh AA.

It is so because the rule is that the upper one that descends to the lower one becomes like him, and the lower one that rises to the upper one becomes like him. Thus, in the state of Katnut, when Bina and ZON parted from the Rosh de AA and fell to his Guf, when they clothe AVI from the Peh down, Bina and ZON de AA became actual AVI. For this reason, in the state of Gadlut, when Bina and ZON de AA returned to the degree of his Rosh, they took the AVI along with them, for they have already become one degree at the time of Katnut. Thus, even in Gadlut, now that AVI rose with them to Rosh de AA, they became equal to him, receiving the same Mochin in Rosh de AA, which are called “holy of holies.”

And in precisely the same way, ZON rose to AVI, since once AVI received the Mochin in the Rosh of AA, the point came out of the thought in them, as well, to the place of Malchut, by which their Bina and ZON were brought back to their degree de AVI. And when the Kelim, Bina and ZON, rose once more to AVI, they took the ZON that clothe them along with them, and ZON, too, rise to AVI, receiving the Mochin of the holy of holies that are there.

It was said, “Mother lends her clothes to her daughter and adorns her with her decorations.” In other words, since the three letters ELEH of Ima extended to the Nukva in the state of Katnut, it is considered that a mother lends her clothes to her daughter, since thus the three Kelim Bina and ZON, which are ELEH parted from Ima and fell into the Nukva. Thus, they became actual Nukva because the upper that descends to the lower one becomes like him. It is considered that Ima lent her Kelim of ELEH to the daughter, the Nukva, since now the Nukva is using them. And yet, it also means that she adorns her in her decorations.

In other words, at the time of Gadlut, the three Kelim, ELEH, Bina and ZON de Ima, return to Ima. Then the Nukva rises to Ima along with them, and the Nukva receives the Mochin of the holy of holies that are in Ima, since the lower one that rises to the upper one becomes like him. It follows that now, since Ima lends her clothes ELEH to the daughter at the time of Katnut, she adorns her with her decorations, with Mochin, at the time of Gadlut. Thus, she adorns with the decorations of Ima.

And when does she properly adorn her with her decorations? There are two kinds of decorations from Ima to the Nukva, which are the Mochin de GAR: 1) From the lower Ima, Tevuna, who stands from Chazeh de AA and below. 2) From upper Ima, who stands from Chazeh de AA and above.

When Nukva rises to Tevuna and Tevuna adorns her with her decorations, it is considered that these adornments are still not as they should be because then the Nukva is still poised for a question, like the Tevuna prior to raising MAN. Hence, they are not as they should be. Rather, when the Nukva rises to the place of upper Ima, from Chazeh de AA and above, and upper Ima adorns the Nukva with her decorations, then it is considered that her decorations are as it should be.

It was written, “When any male appears before her.” At that time it is written about her, “Before the Master, the Lord.” This is so because then Malchut is called “master,” in masculine form. When the Nukva rises to Tevuna and receives the Mochin from her, the decorations are still not as they should be, since she is still posed for a question, meaning that she still needs to raise MAN from the lower ones, to be completely corrected. Then it is considered that the males in Israel receive from ZA, who rose to Ysrael Saba. But when the Nukva rises to upper Ima, she is completed entirely and is no longer poised for a question, to receive MAN. At that time, she is considered a male, and the males in Israel receive from her.

It was said, “When any male appears before her,” when all the males in Israel appear before her and receive from her. This is because then the Malchut is called “Lord.” She is not called ADNI, a female, but Adon [Lord], male, since she is not poised for a question, as the issue of raising MAN does not apply to her anymore. This is why she is considered a male.

It is written, “Behold, the ark of the covenant of the Lord of all the earth.” The ark is called “the Nukva,” since the Yesod de ZA, who is called “covenant,” entered her. Thus, the text calls the Nukva by the name, “Lord of all the earth,” a male.

It is so because then the Hey comes out of the MA, Yod enters in her stead, and Malchut is called MI, like the Bina: the Hey de MA exits her because the Hey de MA indicates that she is poised for the question, “What did you know?” Thus, the Hey de MA indicates that she is poised for a question, and this Hey de MA comes out of her, Yod enters instead of the Hey, and it is called MI, like Ima. Then she is built in the name Elokim, like Ima.

18) Israel extend to the other letters, ELEH, from above, from Bina, to this place, to the Malchut, who is now called MI, like the Bina, as it is written, “These things I remember and I pour out my soul within me. For I used to go along with the throng and lead them in procession to the house of God, with the voice of joy and thanksgiving, a multitude keeping festival.”

“These [ELEH] things I remember” means “Here I mention these letters [the letters ELEH] with my mouth, and I shed tears in the desire of my soul, to extend the letters ELEH from Bina. Then I will lead them in procession from above, from Bina, to the house of God, Malchut, so that Malchut will be called “God,” like the Bina, Elokim. And with what shall I lead them? “With the voice of joy and thanksgiving, a multitude keeping festival.”

Rabbi Elazar said, “My silence built the Temple above, Bina, and the Temple below, Malchut. Certainly, as they say, “A word is a rock, silence is two.” “A word is a rock,” which I said and commented on it. “Silence is two” is the silence that I kept, which equals twice as much, since the two worlds Bina and Malchut were created together. This is so because had I not stood still from speaking, I would not have obtained the unity of these two worlds.

Interpretation: Once the Hey departs from the MA, and Yod enters the Mem, and it is called MI, Israel extend for her by raising MAN of other letters, ELEH, to this place, MI, and the Nukva merits the name Elokim. This is so because ELEH of the upper one fall to the lower one at the time of Katnut, hence they are drawn to the lower one at the time of Gadlut. This is so because when Bina and TM of the upper one—the letters ELEH—return to the Rosh of the upper one, they take the lower one along with them. Then the lower one acquires the letters ELEH and the Mochin in them because it is together with them at the Rosh of the upper one, since the lower one that rises to the upper one becomes like him.

It was said, “Israel extend to the other letters, ELEH, from above … to this place, as it is written, ‘These things I remember.’” Extending these letters is raising of MAN, when Israel raise MAN to extend the Mochin de Gadlut by extending the letters ELEH of upper Ima to the Nukva. And it is written, “These things I remember,” to extend them. This is why I mention the letters ELEH with my mouth, “And I shed tears in the desire of my soul,” the prayer at the gate of tears, which is never returned empty.

Then, once the MAN has been raised, I will lead them in procession from above, extend to the letter ELEH from above, from AVI, through the house of God [Elokim], through Nukva, who is called “the house of Elohim [God].” After the extension of these letters ELEH, she herself is called Elokim, and this is why it was said that Malchut will be called Elokim, like Bina, like Ima.

It was said, “A word is a rock, silence is two.” This is so because the words of Rabbi Elazar raised the Nukva to the Tevuna, below Chazeh de AA, at which time she is still poised for a question and is called “a rock.” This is why it was said, “A word is a rock.” However, Rabbi Elazar’s silence, giving room for Rabbi Shimon to disclose the Mochin de Haya by the ascent of Nukva to upper Ima, by that, two worlds were built together, since the lower world, Nukva, became one with the upper world. It was said, “The silence I kept is worth twice as much” because two worlds were created and built together, since the Nukva rose to Ima and became a male, like upper Ima.

19) Rabbi Shimon said, “Henceforth, the wholeness of the text, as it is written, ‘The One who leads forth their host by number.’” There are two degrees, MA and MI, and each of them needs to be registered, meaning mentioned. The upper one is MI, and the lower one is MA. The upper degree registers and says, “The One who leads forth their host by number,” where the “The” of the “One who leads forth” implies to the one that is known and whom there are none others like her, MI.

Similarly, “The One who brings forth bread out of the earth.” The “The” of the “One who brings forth” implies to that one which is known, the lower degree, MA, and it is all one. Both are at the same degree, Malchut, but the upper one is MI de Malchut, and the lower one is MA de Malchut. “The One who leads forth their host by number,” since the number 600,000 are the stars that stand together, eliciting hosts by their kinds, and they have no number.

Explanation: After the text implies to us in “Lift up your eyes on high and see who [MI] created these [ELEH],” to observe the structure of the Nukva in the name Elokim—which she extends from upper AVI, by which upper Ima adorns her with her decorations—it fills and completes that explanation in the rest of the text, “The One who leads forth their host by number, He calls them all by name; because of the greatness of His might and the strength of His power, not one of them is missing.”

It was said that they are two degrees, and each of them must be registered, mentioned in the “The.” That is, the two degrees, MI and MA, must be mentioned in the Nukva.

  • The Mochin de GAR that she receives through her ascent and clothing of the upper world—when the Nukva becomes like the upper world herself—is called MI, since the Hey de MA exits, and Yod enters in her stead. The Nukva is called MI, too, in the upper world, since she adorns herself with the male Kli.

However, at the same time, her former degree, which is MA, is not detracted from her. Rather, MA, too, should be in her as before. The degree of MI is necessary to extend the wholeness and the holy of holies to the offshoots, but begetting sons and multiplication depend only on the name MA. Hence, if any of those degrees is missing in the Nukva, she will be unable to bear.

It was said that the upper degree registers and says, “The One who leads forth their host by number,” which is the degree of MI, which the Nukva inherits from the upper world. It says about it, “The One who leads forth their host by number,” since the “The” of the “One who leads forth” implies to the complete Mochin that she receives from upper AVI, who are the adornments in the male Kli, when the Hey exits and the Yod enters.

It was said, “The One who brings forth.” The “The” of “The One who brings forth” implies to that one which is known and whom there is none other like her, as this is the ultimate height of the Mochin that apply in the Nukva during the 6,000 years.

It was said, “Who brings forth bread.” This is the bottom degree, MA, and it is all one: the “The” of the “Brings forth bread” implies to Mochin de GAR, as well, which is known, but they are Mochin de YESHSUT, where the Nukva receives from them and is known by them, the degree of MA. This is so because that degree must also be registered in the Nukva. This is why it was said, “It is all one,” meaning that both MI and MA are included in the Nukva together as one Partzuf, one above and one below.

We need not ask about what The Zohar says, that wherever the “The” is written, it is from the lower world, Malchut, that it was revealed more, while here it says that it is from the upper world, since here, too, it refers to the revealed world, the Nukva de ZA. And it calls it “upper one” because of the degree of MI of the Nukva, which she receives only when she rises and clothes the upper world, upper Ima. And because of it, it calls her “upper one,” and calls the degree of MA of the lower world, “lower one.”

It was said elsewhere that all the things that are from the upper, hidden world, Bina, the Hey is hidden from there. This refers to when the revealed world does not rise and clothe the upper world, at which time the upper world is hidden and she does not shine to the lower ones, hence he does not write it with the “The,” for it is hidden.1

It was said that the number of stars that stand together is 600,000, they elicit hosts by their kinds, and they have no number. A number is the complete wholeness. A number indicates complete illumination of wholeness, and the incomplete illumination is considered having no number, or that he has no number to indicate that they are devoid of wholeness, which is called “a number.”

You should know that these Mochin of upper AVI, which ZA gives to the Nukva, is “The heavens are telling of the glory of God.” This is so because the heavens is ZA, the glory of God is the Nukva de ZA, and telling are the abundance of Mochin of upper AVI. These Mochin are regarded as 600,000 because the degrees of Nukva are regarded as units, those of ZA are considered tens, those of YESHSUT as hundreds, those of upper AVI as thousands, and those of AA as tens of thousands.

Also, there are two discernments in upper AVI: 1) themselves, which are regarded as thousands; 2) the Mochin de Hochma that they receive from Rosh de AA, at which time they are considered tens of thousands, like him, though only as VAK de AA, since they clothe from the Peh de AA and below. For this reason, in that relation, they are only VAK de AA, which is tens of thousands. And VAK are sixty, hence sixty tens of thousands [600,000].

For this reason, when the Nukva rises and clothes upper AVI, she receives a whole number, which is 600,000. Sixty means VAK, since then it is still lacking the Rosh de AA. And ten thousand indicates the degrees of AA, which illuminate into AVI, within his VAK, which clothe in AVI, hence the Nukva has the number 600,000.

It was said, “The number 600,000 are the stars that stand together, eliciting hosts by their kinds, and they have no number.” It has been explained that two degrees, MI and MA, are registered in the Nukva: 1) MI in Nukva are the upper AVI, which clothe in the Nukva. By that, she is discerned as the upper world, and in that respect, she then has the number 600,000. 2) MA in the Nukva are YESHSUT, which clothe in the Nukva as in “poised for the question ‘What’ [MA].” In that respect, they are the lower world.

These two above-mentioned degrees, MI and MA, become one Partzuf in her: upper AVI clothe from her Chazeh and above, and YESHSUT clothes from her Chazeh and below, thus they are one Partzuf in her. Therefore, these two degrees are discerned in the offshoots of the Nukva, too. This is so because with respect to the upper world, MI, in her, is “The One who leads forth their host by number,” in the number 600,000. And with respect to the lower world, MA in her, the offshoots are regarded as having no number. It was said, “Eliciting hosts by their kinds, and they have no number.” This means that she produces the various kinds of offshoots without a number, meaning that they do not have those Mochin of number from upper AVI, but only from YESHSUT, who are without a number.

Thus, her offshoots are incomplete because they are devoid of a number. To that, he says, “The number 600,000 are the stars that stand together, eliciting hosts.” This means that those two degrees in her—with a number and without a number—are in her together, connected in her in a single degree, hence they are also in her offshoots. And they are two degrees together, where on the one hand her offshoots are considered to be of the number 600,000, and on the other hand, they are without a number. And since it is so, the one without a number is regarded as complete additions only, and not any deficiency.

The reason for it is that blessing and multiplication by seed are completely dependent upon the lower world, MA, which is regarded as having no number. This is the blessing of the seed, which is brought in the words, “‘Now look toward the heavens, and count the stars, if you can count them.’ And He said to him, ‘So shall be your seed.’” Thus, the blessing of the seed comes only without a number, from the name MA. Therefore, after all the wholeness of the Mochin of a number that she obtained from the upper AVI, MI, she has an addition to the blessing from MA, without a number, for they have no number. And she, too, has a blessing, and both are included in the souls and in the offshoots.

20) “He calls them all”—those 600,000, all their hosts, who have no number—“By name.” What is “Calls them all by name”? He does not call them by their names, for if this were so, it should have said, “Calls them all by their names.” However, when this degree does not merit the name Elokim, but is called MI, she does not bear and does not elicit what is hidden in her by their kinds, although they are all hidden in her. In other words, although the letters ELEH have already risen, they are still lacking the garment of honor of Hassadim, so then they are hidden and do not merit the name Elokim.

When He created the letters ELEH and they merited His name, they clothed in the garment of honor of Hassadim, at which time ELEH conjoin with MI, and He is called Elokim. Then, by the force of this name, He elicited them in whole. And it is written, “He calls them all by name,” He calls them by His name, eliciting each and every kind to exist in whole. Then it is written, “The One who leads forth their host by number, He calls them all by name,” by the whole name Elokim. It is written, “See, I have called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah.” In other words, I mention My name so that Bezalel will exist in full existence.

Explanation: The great wholeness of the Mochin, the name Elokim, is on her souls and offshoots in both her degrees together, on the degree of 10,000 in her, and on the degree of all their host, who have no number. On both of them, there is the name, as it is written, “He calls them all by name.” And when it is said, MI does not bear, it is because He created the letters ELEH, at which time ELEH conjoin with MI, and it is called Elokim. Then, by the power of this name, He elicited them in whole, since the blessing of the seed is completely dependent upon the name MA, who have no number.

The Mochin of number are illumination of Hochma, the complete name, and all her Behinot [aspects/discernments] are in complete wholeness. And the Mochin without number that come precisely from the name MA are the Mochin de Hassadim, and the illumination of Hochma is not received without a garment of honor of Hassadim. Prior to that, even though the letters ELEH rose to MI, it still did not merit the name Elokim. This is the meaning of “Who [MI] created these [ELEH],” that once He created light of Hassadim for a garment of honor for the light of Hochma in the name MI, they clothed one another and Malchut merited the upper name Elokim.

It was said that MI does not bear or elicit those who are hidden in her, by their kinds, even though they were all hidden in her. Even though the point has already come out of the thought to her place, to Malchut, and there was carving of one hidden image, the holy of holies, since Bina and ZON de Kelim and GAR of lights returned in her, still, they are all hidden in her. Also, ELEH remain deep and hidden in the name Elokim because they cannot receive illumination of Hochma without Hassadim.

However, He created ELEH after He also mated on the Masach de MA, the lower world, eliciting the level of Mochin de Hassadim on it, which are called “without a number,” and giving it to ELEH. Thus, He created ELEH, placing the clothing of Hassadim in them, which is called “created,” and then she merits a name and is called Elokim. This is so because now that they have obtained the level of Hassadim, they can receive illumination of Hochma, which are the Mochin of the number 600,000. And then the letters conjoin and Malchut merits the upper name, Elokim. Then, through this name, he brought them out in whole.

For this reason, that wholeness of the name—which is the clothing of Hochma in Hassadim—is on the souls and offshoots that came out of the name Elokim, as well. It was written, “He calls them all by name,” meaning that the name is named after the offshoots in that name of his. He called and elicited each and every kind so it would exist in whole.

In this name, He elicited the offshoots, both in the kind of 600,000, as well as in the kind in which there is no calculation, so they would exist in the wholeness of the name, so they would clothe each other as they are clothed in the name. It is written, “See, I have called by name.” It brings evidence that the words “calling by name” indicate existence and wholeness.

21) “Because of the greatness of His might and the strength of His power, not one of them is missing.” What is “Because of the greatness of His might?” It is the head of the degrees, when all the desires rise in him and transcend in him in a hidden way. “And the might of His strength” is the upper world, MI, which rose in the name Elokim. “Not one of them missing” from those 600,000 that He elicited by that name. And because not one of the number 600,000 was missing, wherever Israel died and were punished for their sins, they were counted later and not one of the 600,000 was missing, so that all will be in one form, above and below. And as not one of the number 600,000 was missing above, not one of that number was absent below.

Explanation: “Because of the greatness of His might” implies to Keter of upper AVI, the head of the degrees of those Mochin, Bina de AA, which became Keter to AVI, where all the desires rise and from whom all the degrees receive. For this reason, they rise in it in a hidden way, since he is unknown Avir [air], meaning that the Yod does not come out of his Avir, as it is written, “For he desires mercy.” This is why he is in utter wholeness, and this is why he is called “pure Avir [air].”

Although the level of Hassadim, called Avir, comes out on the lower world, MA, she is still in complete wholeness because that light extends from GAR de Bina de AA, the head of all the degrees of Atzilut, AVI, YESHSUT, and ZON. Hence, the level of Hassadim in it is regarded as pure air, as well, as in GAR de Bina de AA.

It was written, “And the strength of His power.” This is the upper world, MI in Nukva, from which the number 600,000 was drawn. This is so because she clothes the upper world, who is upper AVI, which is why it was said “Not one of them is missing”—of those 600,000, which He elicited by that name, since from there she obtains the Mochin of the number 600,000.

It was said that as not one was absent from the number 600,000 above, not one was absent from that number below. Because the Nukva clothed upper AVI, Ima [mother] lent her clothes to her daughter and adorned her with her decorations. By that, she became completely like upper AVI. And as the Mochin de AVI are whole in the number 600,000, not one of them is missing, the Nukva is whole in that number, not one of them is missing.

1 In Hebrew, the added “The” in “The One” is called Hey HaYedia [Hey of knowing], implying that this Hey indicates knowing.