Kabbalistic Zohar Book (4)

Kabbalistic Zohar Book (4)

Items 49-73

The Vision of Rabbi Hiya

49) Rabbi Hiya fell to the ground, kissed the ground, and wept. He said, “Dust, dust, how obstinate you are? How insolent? All that is coveted by the eye withers in you; all the pillars of light in the world, you consume and grind. How impudent you are. The holy light that was illuminating in the world, the great ruler, the appointee over the world, whose merit sustains the world, is withering in you. Rabbi Shimon, the light of the light, the light of the worlds, you wither in the dust. And you exist and lead the world.” He wondered for a moment and said, “Dust, dust, do not be proud, for the pillars of the world will not be given to you, since Rabbi Shimon is not withering in you.”

We should thoroughly understand the meaning of Rabbi Hiya’s bow. The primary engagement of Rabbi Hiya and Rabbi Yosi as they were walking along the way together was in that blocked gate, Malchut de Malchut, which receives none of those upper Mochin in the 6,000 years prior to the end of correction. Rabbi Yosi replied to Rabbi Hiya in the name of Rabbi Shimon that this gate stayed blocked indeed, and all the wholeness is only in the Miftacha [key]. This is what troubled them so. Finally, Rabbi Hiya came to a great awakening, “Rabbi Hiya fell to the ground, kissed the ground, and wept. He said, ‘Dust, dust, how obstinate you are?’”

He also said, “How insolent you are? All that is coveted by the eye withers in you.” This is because through the sin of Adam HaRishon, all the souls departed him and were taken captive by the Klipot, who include all the souls in the world. In his repentance, Adam HaRishon corrected only his own part, and even that, not completely. Passed him, the souls are sorted each generation through repentance and good deeds until the end of correction. It follows that all those high souls from Yechida and GAR de Haya depend on the sorting and mating on the Malchut de Malchut, the blocked gate that has neither sorting nor mating.

Thus, all those souls wither in the dust, which is the Klipot, as it is written, “And behold the tears of the oppressed, and they have no one to comfort them.” It is so because the Klipa of the dust governs them with insolence and abstinence, sure of her strength, that there is no one who can save them from her hand. This is what Rabbi Hiya cried over, and said to the dust, to the Klipot, “How obstinate you are? How insolent? All that is coveted by the eye withers in you,” since all those highest of souls—who are coveted by the eye—rot in you, hopeless of being delivered from your hand.

“All the pillars of light in the world, you consume and grind.” All the righteous in the world, who illuminate the world, are lacking in completeness, too, due to the captivity of those high souls, since all the souls are included in one another. It therefore follows that they, too, are consumed and ground by the insolence of this dust.

And the holy light, Rabbi Shimon, is not withering in you. First, he wished to say that Rabbi Shimon, too, was withering in this dust, since he heard from Rabbi Shimon that he, too, agreed that this gate was blocked and was not to be disclosed. Afterwards, he wondered and said, “Since Rabbi Shimon, the holy light, sustains and leads the worlds, how is it possible that he is not whole in his full completeness?” After that, he wondered for a moment, meaning reconciled and said that indeed, Rabbi Shimon is not withering in you, since he is certainly in complete wholeness, but he could not understand that possibility.

50) Rabbi Hiya rose and was walking and crying, and Rabbi Yosi was with him. He fasted forty days since that day, to see Rabbi Shimon. He was told, “You are unworthy of seeing him.” He wept and fasted forty more. He was shown Rabbi Shimon and Rabbi Elazar, his son, in a vision, engaged in this thing that Rabbi Yosi said in the name of Rabbi Shimon, and several thousands were listening to his words.

In his agony for the beauty that has withered in the ground, he craved to see Rabbi Shimon’s degree because he had decided that Rabbi Shimon did not wither in the ground.

51) In the meantime, he saw several large and high wings, with Rabbi Shimon and Rabbi Elazar atop them, rising to the seminary of the firmament. And all those wings were awaiting them. He saw that Rabbi Shimon and Rabbi Elazar were renewed in their brightness and illuminated more than the light of the brightness of the sun.

The upper seminary is the seminary of the Creator, and the seminary of the firmament is a seminary of Matat. Wings are the angels that assist the souls in raising them from degree to degree. And as the soul needs the assistance of the wings for the ascension, it needs their assistance in bringing her back to her place. And all those wings were awaiting them, to bring them back. He saw them returning from the seminary of the firmament to their place, to the seminary of Rabbi Shimon, they were renewed with the brightness of the light of their faces, and they illuminated more than the light of the sun.

52) Rabbi Shimon started and said, “Let Rabbi Hiya in so he may see how much the Creator will renew the faces of the righteous in the next world. Happy is he who comes here without shame, and happy is he who stands in that world as a pillar who is strong in everything.” Rabbi Hiya saw himself entering, and Rabbi Hiya rose and so did the rest of the pillars of the world who were seated there. They rose before Rabbi Hiya, and he, Rabbi Hiya, was ashamed and entered. He drooped himself and sat at Rabbi Shimon’s feet.

Rabbi Shimon hinted to him, “Happy is he who comes here without shame.” He also saw Rabbi Elazar and the rest of the pillars of the world that they were without shame. But Rabbi Hiya himself was ashamed because he withered in that dust and did not have the strength to overcome them. He was ashamed and went in, drooped himself, and sat at Rabbi Shimon’s feet.

53) A voice came out and said, “Lower your eyes, do not raise your head, and do not look.” He lowered his eyes and saw a light that was shining far. The voice returned as before and said, “The hidden and the blocked upper ones, whose eyes are open, who roam the entire world, look and see. Sleeping lower ones, whose light of the eyes is blocked in the holes of your eyes, awaken.” After he obeyed lowering his eyes and not raising his head, he was rewarded with hearing this herald, for which he obtained all that he sought.

“The hidden and the blocked upper ones, whose eyes are open, who roam the entire world, look and see. Sleeping lower ones, whose light of the eyes is blocked in the holes of your eyes, awaken.” The herald awakened those souls that obeyed the words of Rabbi Shimon, those who were there and those who were not there. The herald went out to all the souls of the righteous and divided them into two classes:

Holy upper ones, who are hidden and blocked, who were rewarded with opening of the eyes and with roaming the entire world. He called upon them to look and to see, to extend the upper lights together as one with the second class.

All those camps that go and are expelled after the Creator and His Divinity go and are expelled from His Divinity. He calls them “lower ones,” “sleeping,” whose light of their eyes is blocked in the holes of the eyes. He called upon them to awaken.

54) Who is so wise among you as to turn darkness into light, for whom the bitter tastes as sweet even before he comes here, while he is still alive in this world? Who among you awaits the light each day, shining when the King visits the doe, at which time the glory of the King increases and He is called “the King of all the kings of the world.” And one who does not expect it each day while he is still in this world has no part here.

The herald emphasizes the essential merit that is desirable in each class:

  • To the merit of the first class, he says, “Which of you turns darkness into light, for whom bitter tastes as sweet?” These are the souls of Atzilut. In BYA, God has made them one opposite the other, darkness opposite the light, and bitter opposite sweet. Hence, in the Torah of BYA, there is fit and there is unfit, pure and impure, forbidden and permitted, holy and secular. But the Torah of Atzilut is entirely the names of the Creator; there is nothing secular there, since there Laban the Aramean is deemed a holy name, and so does Pharaoh. Also, there, all the names that are Klipot and Tuma’a [impurity] in BYA are only holy names, sublime. It follows that those souls that have been rewarded with the light of Atzilut turn every darkness into light and every bitter into sweet.

  • To the merit of the second class, he said, “Which of you expects each day the light that illuminates while the King visits the doe, at which time the glory of the King increases and he is called, ‘the King of all the kings of the world?’” It is they who roam after Divinity, who sits alone, and who always awaits for the Creator to raise Divinity from the dust. And one who does not await that each day while he is in this world has no share here.

55) In the meantime, he saw many of the friends around all the upright pillars standing, and saw that they were being raised to a seminary of the firmament. Some were ascending and some were descending. And above them all, he saw the winged one, Matat, approaching.

While the herald was calling, he saw several of the souls of the righteous, who belonged to those two classes, around all the upright pillars, the souls of the righteous, who were already in the seminary of Rabbi Shimon. He saw them rising to the seminary of the firmament.

“Some were ascending and some were descending,” since the first class ascended and the second classes descended. This is why it was said, “Some were ascending and some were descending,” as this is how they assist one another, following the calling of the herald, who said to the first class, “Look and see,” and to the second class he said, “Awaken.” He saw that by the awakening of all those souls by the two classes together, Matat came down from this seminary to the seminary of Rabbi Shimon and took the oath. “And above them all he saw the winged one approaching,” and took the oath, since above them means the same as “through everyone.” And the winged one is Matat.

56) Angel Matat took an oath, which he heard from behind the curtain—that the King visits each day and remembers the doe that is lying in the dust. At that time, He kicks 390 firmaments, and all are startled and frightened of Him. And the King sheds tears for Divinity being in the dust. And the tears are as boiling as fire and fall into the great sea. And by the power of those tears, that appointee over the sea, called Rahav, stands and exists, and sanctifies the name of the holy King. He takes upon himself to swallow all the waters of Beresheet [in the beginning/genesis] and gather them into him when all the nations assemble over the holy nation and the waters dry out and pass through land.

He takes an oath, “That the King visits each day and remembers the doe that is lying in the dust.” She is the Holy Divinity, although it is not referring to the whole of Divinity, for there was no need to take an oath for that, since it is open to all. Rather, it is referring to Malchut de Malchut, which Rabbi Hiya believed was captive among the Klipot and was left completely alone. He wept and said, “Dust, dust, how obstinate you are? How insolent? All that is coveted by the eye withers in you; all the pillars of light in the world, you consume and grind.” For this reason, she is called “a doe that is lying in the dust.” And here this great secret was revealed to Rabbi Hiya through Matat, when he came to the seminary of Rabbi Shimon, since he took an oath that the King visits and remembers the doe that is lying in the dust each day, but in the same way that Matat gradually elucidates before us.

“At that time, He kicks 390 firmaments, and all are startled and frightened of Him.” The Zivug de Hakaa of the upper light on the Masach is regarded as the upper light kicking the Masach, meaning that the upper light kicks and wishes to permeate below the boundary in the Masach. The Masach, in turn, detains it and reflects the upper light, and this reflection is the Ohr Hozer [reflected light] that rises from the Masach from below upward, clothing the upper light.

It is 390 firmaments because the Masach is called “a distinguishing firmament” and includes four Behinot [discernments] HB TM within it, the four letters HaVaYaH. And since Malchut was mitigated in Bina, the Masach is in Bina and the Sefira Bina is implied in hundreds. It follows that those four Behinot in the Masach HB TM add up to 400. However, there is no Zivug on the Malchut of the bottom Hey, since she is the blocked gate. For this reason, the 100 of the Sefira of Malchut, the bottom Hey, is regarded as lacking the 10 of the Malchut de Malchut there, having only the first nine, which add up to 90.

This is the hint in the Masach called “firmament,” on which the upper light mates in a Zivug de Hakaa, which is a kick. There aren’t 400 but 390, with ten missing, Malchut de Malchut. This is why he calls the firmament, “390 firmaments.” It was said that each day He kicks in the 390 firmaments during the Zivug with Divinity, to elicit from the doe that is lying in the dust, who is deficient there with respect to that Zivug, for she is ten who are absent from the 400.

“And all are startled and frightened of Him” due to the striking of the Masach on the upper light with tremor and a shudder, out of fear that he will receive more than his boundary. “And the King sheds tears” over it. The Mochin at the level of Hochma are called Eynaim [eyes], since the five Sefirot de Rosh are called GE and AHP, and as those drops that the eyes emit are called “tears,” those drops that the level of Hochma emit are called “tears.”

Emission of tears is done in a Zivug de Hakaa because the upper light that is drawn to the lower one and strikes the Masach kicks and strikes it, for it wishes to be drawn below the boundary in the Masach. However, the Masach promptly prevails over it and repels it, for it does not let it cross its border.

However, in the meantime, before the Masach repelled it, very small drops of the upper light necessarily extend below the boundary of the Masach because for all the quickness of the Masach, it failed to repel them from it and above in time. You should know that those drops cannot be included in the level of Hochma that came out in the lower one, as they are without a clothing Ohr Hozer, and they are reflected and exit the Partzuf Hochma. They are the ones called “tears.”

When a corporeal person fills with compassion and love over one’s friend, he sheds tears, for it extends from the above-mentioned root of the spiritual tears, since anything spiritual that occurs in the upper ones strikes and finds a branch in the corporeal creations. This is so because the upper light kicks and strikes the Masach to breach its boundary, since the upper light always extends only from Ein Sof, above the world of Tzimtzum, where no boundary is discerned.

Also, the upper light craves and longs to expand in the lower one, as it is written, “The Creator craved to dwell in the lower ones.” We also learn, “Divinity in the lower ones—a high need.” Hence, He kicks and strikes the boundary in the Masach, to be drawn below its boundary, and the Masach repels it as Ohr Hozer, and in the meantime, tears fell outside.

These tears come out of compassion and love for the lower one. Hence, in the corporeal branch, too, the tears are always emitted when one’s heart is moved with love and compassion for one’s friend. Yet, spiritual tears do not vanish, as do corporeal ones.

The tears that are as boiling as fire fall into the great sea, as it is written, “For love is as strong as death, jealousy is as severe as the netherworld; its flashes are flashes of fire, the very flame of the Lord.” This is so because those tears come out of compassion and love from the upper light to the lower one. And as you find in the corporeal branch, when one fills with love and compassion for one’s friend, the tears are as boiling as the measure of his feelings for him.

So it is with the above-mentioned tears—they boil as fire, whose “Flashes are flashes of fire, the very flame of the Lord.” This is why it was said, “And the tears are as boiling as fire and fall into the great sea.” The quality of Malchut on the side of Hochma is called “the great sea,” since great waters extend from it, breakers of the sea.

Through those tears, that appointee over the sea, called Rahav, stands and exists, meaning that minister of the sea who was killed at the time of the creation of the world. It is written, “And by His understanding He shattered Rahav,” for when he was told, “Let the water … be gathered together unto one place,” he did not want to swallow the waters of Beresheet, and he stands and exists on those tears that fall into the great sea, for through them he is revived.

It was said that he sanctifies the name of the holy King and takes upon himself to swallow all the waters of Beresheet. This is so because at the time of the creation of the world, no correction reached Malchut de Malchut, since the Emanator corrected the worlds ABYA in MAN de Bina and not in MAN de Malchut, and this sufficed only for the first nine of Malchut and not for Malchut de Malchut.

It is written, “You are My people, you are in partnership with Me; I started the worlds, and you finish them.” The entire correction of Malchut de Malchut is upon the lower ones. Hence, when it was said to the minister of the sea, “Let the water … be gathered together unto one place,” he refused and did not wish to swallow all the waters of Beresheet because the Klipot would have overcome him for lack of the correction of Malchut de Malchut. This is why he was killed. However, those tears are the ones that sort and correct the Malchut de Malchut.

For this reason, they give vitality to the minister of the sea, so he may stand and sanctify the name of the holy King, to keep his Master’s command and swallow all the waters of Beresheet. Then all the Klipot in the world and all the evil powers will annul, and all will gather unto one place—the world of Atzilut, since the world of Atzilut will expand equally with the Raglaim of AK down to this world. This will be the end of correction because BYA will return to being Atzilut.

When all the peoples gather over the holy nation and the waters dry out and pass through land, it will be in the future, at the end of correction, when all the nations of the world gather at once to destroy Israel. At that time, it will be revealed that the minister of the sea will swallow all the waters of Beresheet, that the waters will dry out and that the children of Israel will pass through land, as it is written, “As in the days when you came out from the land of Egypt, I will show you wonders.” However, then was only the beginning, for it was only in the Red Sea and only for a time. At the end of correction, however, death will be swallowed up forever.

Thus, Matat clarified the oath he had taken, that each day the King visits the doe and remembers the doe that is lying in the dust. Although the Zivug that He makes with His Divinity each day is only in 390 firmaments, only in the first nine of Malchut, and Malchut de Malchut remained lying in the dust, and it seems to us that the King does not remember her at all, it is not so. Rather, He visits her with each and every Zivug, since in each Zivug, tears fall out because of the kicks that He kicks in the 390 firmaments. Also, they are not lost, but fall into the great sea, the Malchut de Malchut, who gradually receives her correction through those tears.

And to that extent, the minister of the sea is revived until the tears accumulate sufficiently to sort the entire Malchut. This will be when all the nations in the world gather over Israel at once. At that time, the minister of the sea will be revived and will swallow all the waters of Beresheet, since the Malchut de Malchut will receive her correction from the Whole. Thus, the King visits the doe each day until she receives her correction from the Whole.

And here, all of Rabbi Hiya’s wishes appeared to him, for he saw that nothing withered in the dust. On the contrary, there is a Zivug on it each day, as Matat had sworn to him.

57) In the meantime, he heard a voice saying, “Make way, make way for the Messiah King is coming to the seminary of Rabbi Shimon.” This is so because all the righteous there are heads of seminaries, and those seminaries are known there, and all those friends in each seminary rise from the seminary here to the seminary in the firmament. And the Messiah comes to all those seminaries and seals Torah from the mouths of the sages.

At that time, the Messiah comes to Rabbi Shimon’s seminary crowned with high crowns from the heads of the seminaries, since through this great revelation in the oath of Matat—the revelation of the end—all those righteous rose very high, meaning they were at the seminary of Rabbi Shimon. It is all the more so with those two classes of righteous who caused the arrival of Matat and his oath, by which they obtained wondrous merits and were all crowned and arrived at the degrees of the heads of the seminaries.

This is so because in all the seminaries, there are members of the seminar and there are heads of the seminary over them. The difference between them is as VAK from GAR of the degree. When Matat disclosed the meaning of the end, a voice came out and said, “Make way, for the Messiah King is coming.” This is so because the end is connected to the Messiah King.

Also, he explains why all the righteous in Rabbi Shimon’s seminary were rewarded with it—since all the righteous there are heads of seminaries, since to welcome the Messiah, one needs equivalence of form with him. And since the Messiah King is light of Yechida, had all the friends not been rewarded with the attainment of being heads of seminaries, they would not have been rewarded with welcoming the Messiah.

All those friends in each seminary rise from the seminary here to the seminary in the firmament. He tells us not to think that the heads of seminaries is GAR of inferior degrees. He says about that, “The seminaries here were in high degrees, very sublime, until all the friends in those seminaries were rewarded with rising from there to the seminary in the firmament, and now all those members have been rewarded with being heads of seminaries.

Moreover, the Messiah, too, comes to all those seminaries and seals Torah from the mouths of the sages. That is, the merit of the members of those seminaries has so risen that the Messiah came to all those seminaries to be crowned with the innovations of Torah of the members of the seminary. And now all those members of the seminaries were rewarded with being at the degree of heads of seminaries of those seminaries.

This is the meaning of his conclusion, that at that time, the Messiah came to Rabbi Shimon’s seminar, crowned with the high crowns of the heads of the seminaries. Now, however, after all those members of the seminaries have been rewarded with the degree of heads of seminaries, the Messiah was crowned with the Torah of the heads of seminaries. It follows that he is crowned with the highest crowns from the heads of the seminaries.

58) At that time, all the friends rose, and Rabbi Shimon rose and his light ascended to the top of the firmament. The Messiah told him, “Rabbi, happy are you that your Torah is rising by 370 lights, and each light spreads into 613 flavors, rising and dipping in the rivers of the pure persimmon. And the Creator seals the Torah from your seminary and from the seminary of Hizkiya, king of Judea, and out of the seminary of Ahijah the Shilonite.”

When the Messiah King appeared to them and came to the seminary of Rabbi Shimon, all the friends rose, and Rabbi Shimon rose in that same degree until his light ascended to the top of the firmament. This implies that Rabbi Shimon attained that light of the ten firmaments that are missing due to the blocked gate of Malchut de Malchut, and his light was rising up to the top of the firmament, which is light of Yechida.

The Messiah told him, “Your Torah is rising by 370 lights, and each light spreads into 613 flavors, rising and dipping in the rivers of the pure persimmon.” In other words, his Torah was rising to Atik Yomin, in whom each Sefira rises up to 100,000, and the four Sefirot HB TM are 400,000 in him, since units are in Nukva, tens in ZA, hundreds in Ima, thousands in Aba, tens of thousands in AA, and hundreds of thousands are in Atik.

However, accordingly, he should have said, “That your Torah rises by 400 lights, and each light rises to 1,000 flavors, meaning 400,000.” However, he was hinting him that with respect to the lights, which are from Ima, he is not using the 400 in full, but only 370, as it is written, “He was more honored than the thirty, but he did not come to the three.” This is so because even though his light rises up to the top of the firmament, he still did not reach the GAR of the top 100 of the Yod. Thus, he had only 370 lights, lacking the 30 top ones.

Similarly, regarding the thousands, which are the lights of Aba, he does not use the actual GAR of each thousand, but only the VAK of each of them, which are 600. And instead of GAR of each 1,000, he uses thirteen, who are Hochma of the thirty-two paths, since thirteen are Hochma of the thirty-two paths, called “the pure persimmon.”

This is why the Messiah told him, “Your Torah is rising by 370 lights, and each light spreads into 613 flavors, rising and dipping in the rivers of the pure persimmon,” since thirty, of the upper Hochma, are missing in the 400 of Ima and there are only 370 in her. And in each 1,000, the top 400 are missing—those who are from the first Hochma. In their stead, the thirteen rivers of pure persimmon operate. Also, in each 1,000, there are only 613 because this is how all the secrets rise—high and blocked, from the seminary of Rabbi Shimon.

And the Creator seals the Torah from your seminary. The Messiah comes into all those seminaries and seals the Torah from the mouths of the sages because he grows and crowns by the innovations of Torah of all the righteous. It is written that all the prophets made their prophesies only for the days of Messiah, but it is written of the future, “Neither has the eye seen a God besides You.” This is so because then all the degrees that belong to the days of Messiah will be corrected, and all the secrets of Torah will be in the form of, “Neither has the eye seen a God besides You.” Then it is considered that the Creator seals the Torah.

And since the Torah of those three heads of souls comes from after the days of the Messiah, as in, “Neither has the eye seen a God besides You,” the Messiah told him that the Creator is sealing the Torah from your seminary, from the seminary of Hizkiya, king of Judea, and from the seminary of Ahijah the Shilonite. This is because those three were rewarded with the secrets of Torah of “Neither has the eye seen a God besides You,” and the Creator Himself seals the Torah from their mouths.

59) And I came to seal the Torah from your seminary only because the winged one will come here, for I know that he will enter no other seminary, but your seminary. When Rabbi Shimon told him of that oath that the winged one took, the Messiah was startled and raised his voice. The firmaments shuddered, the great sea shuddered, the whale shuddered, and the world was about to flip over. In the meantime, he saw Rabbi Hiya at Rabbi Shimon’s feet. He said, “Who admitted here a man dressed in a garment of that world?” meaning in a body from this world. Rabbi Shimon said, “This is Rabbi Hiya, a light from the light of Torah.” He told him, “He and his sons will perish, meaning that they will be rid of this world and will be part of your seminary.” Rabbi Shimon said, “Let time be given to him.” He was given time.

The Messiah told him, “He has come to seal only so that the winged one would come to his seminary, for he wishes to know what he told him.” And what he said, “For I know that he will enter no other seminary, but your seminary,” is because he will not go to the seminaries of Hizkiya, king of Judea, or Ahijah the Shilonite.

“Then the Messiah was startled and raised his voice,” due to the disclosure of the end that Matat disclosed, that at that time there will be terrible troubles for Israel, the firmaments will shudder, and so will the great sea, and the world will flip over, as we learn that the world exists for 6,000 years and one ruined. Thus, he raised his voice, for he wished to mitigate all those shocks.

He said, “Who admitted here a man dressed in a garment of that world?” The Messiah was surprised about Rabbi Hiya, that he was dressed in the corporeal body of this world, since once he has been rewarded with being here and was rewarded with the revelation of Matat and his oath, he has already corrected all the evil, and was rewarded with welcoming the Messiah. Thus, he has completed all his work in this world and had nothing more to do in this world. Hence, he should depart and enter the seminary of Rabbi Shimon in GE. Why should he still be in this world for no reason?

But Rabbi Shimon said, “Let time be given to him.” In other words, Rabbi Shimon proved to him that he should be given time anew, since he still needed to live in this world and engage in new corrections. And then he was given time, meaning that the Messiah and Rabbi Shimon notified him what he was yet to do in this world.

60) The Messiah departed there shuddering with his eyes tearing. Rabbi Hiya was shaken and wept. He said, “Happy are the righteous in that world, and happy is Bar Yochai for having been rewarded with this. It is about him that it is written, ‘To endow those who love me with wealth, that I may fill their treasuries,’ since the Messiah came out of Rabbi Shimon’s seminary with his eyes tearing for all the longing for the complete redemption.” This is the reason why Rabbi Hiya was shaken, too.

You Are Partners with Me

61) Rabbi Shimon started, “I have put My words in your mouth.” One should toil in the Torah day and night because the Creator listens to the voice of those who engage in Torah. In each word that is renewed in the Torah through a person who labors in the Torah, He makes one firmament.

The Creator gave His power of speech into the mouths of the righteous, as it is written, “You are with Me, to partner with me. As I have made the heaven and earth with My speech, as it is written, ‘By the word of the Lord were the heavens made,’ the righteous will create heaven by the power of their speech.” By that, Rabbi Shimon began the verse, “In the beginning God created the heaven and the earth.” “Created” is a blocked word, a word that closes rather than opens. We should understand why it was made in closing. He says that He did so in order to place the end of the correction of heaven and earth in the speech of the righteous, to make them partners with Him in creating heaven and earth, as it is written, “And I will place My words in your mouth.”

This contains two discernments of renewal of heaven and earth, which He placed in the mouths of the righteous:

1. To correct the sin of Adam HaRishon, since the Emanator made the correction of heaven and earth in the sublime way prior to the sin of Adam HaRishon. It is explained in the act of creation that ZON de Atzilut rose to AA and to upper AVI, and Adam HaRishon rose and clothed YESHSUT and ZON de Atzilut. Also, Adam HaRishon had NRN de Atzilut, called “upper brightness,” until the heel of Adam was darkening the circle of the sun.

After the sin with the tree of knowledge, he descended to this corporeal world and his NRN now came to him from the worlds of the separated BYA, and heaven and earth of Atzilut declined because of him into VAK and a point from Tabur de AA and below. The righteous must mend all the flaws that were caused by the sin, to renew the heaven and earth of Atzilut, who are ZON, and elevate them to AA and to AVI, as they were prior to the sin. Also, the righteous themselves will reacquire the upper brightness of Adam HaRishon, which is NRN from the world of Atzilut.

2. Before the sin, Adam HaRishon, too, did not have all the wholeness that the Emanator wished to give him. This is why once the righteous correct the sin of the tree of knowledge and obtain the wholeness of NRN de Atzilut that Adam HaRishon had before the sin, they must work anew to extend all the upper Mochin that have never been in the world, as it is written, “Neither has the eye seen a God besides You.”

And these worlds, which no eye has yet seen, and which complement the righteous, are called “a new heaven and a new land,” for they are truly new and have never existed. But those heaven and earth—which the righteous renew and bring back, as it was in the act of creation, before the sin of Adam HaRishon—are not considered truly new heaven and earth. After all, they have already existed in the world, since the Emanator has already corrected them by Himself before the sin. Rather, they are renewed, since after they were blemished and were cancelled, they were renewed.

For this reason, these righteous are still not regarded as partners with the Creator. Thus, the verse, “I have put My words in your mouth,” which Rabbi Shimon introduces, refer to the upper Mochin, which Adam HaRishon lacked, as well, since they were actually innovated by the righteous, for they had not yet departed from the Emanator. This is why the righteous are considered as actual partners in that regard.

The Creator listens to the voices of those who engage in Torah. With each word that is renewed in the Torah through a person who toils in the Torah, he makes one firmament. ZA is called “a voice,” and Nukva is called “speech.” When the righteous engages in Torah, he raises MAN to ZON with the voice and speech of his Torah. A voice rises to ZA and the speech rises to the Nukva. The Creator listens to the voices of those who engage in Torah because the voice of Torah rises for MAN to ZA, who is called “the Creator.” And in each word that is renewed in the Torah through the person who is exerting in Torah, he makes one firmament.

A word means speech. Each word that is renewed in the Torah of the one who engages in the Torah rises as MAN for the Nukva, who is called “word and speech.” By that, one firmament is done. The firmament—the Masach on which the Zivug of the Creator with His Divinity is done—is carried out through the MAN that the righteous raise by their engagement in the Torah.

The reason why he says “In a word of Torah” and does not say “Innovation in the voice of Torah” is that the Nukva needs the construction of her Yesod anew for each Zivug, since after each Zivug, she becomes a virgin once again. And through the MAN of the righteous, the Yesod in her is always renewed, meaning the receptacle for the lights of ZA. This is why he says, “In each word that is renewed in the Torah,” since the word, Malchut, is truly renewed by the righteous’ word of Torah, for after every Zivug her receptacle disappears once more.

62) At the time when a new word of Torah comes out of the mouth of a man, that word rises and is introduced before the Creator. The Creator takes that word, kisses it, and crowns it with seventy decorated and engraved crowns. Then the new word of wisdom rises and sits on the head of the righteous one who lives forever. From there, it flies and sails through 70,000 worlds, rising to Atik Yomin, the Keter. All the words of Atik Yomin are words of wisdom in the high, hidden secrets. That is, when a person raises MAN with his word of Torah, the upper word, Nukva de ZA, rises and is introduced before the Creator for a Zivug with Him.

“The Creator takes that word and kisses it.” There are two discernments in each Zivug of ZON: Zivug de Neshikin [kisses], and Zivug de Yesodot [“foundations,” plural of Yesod]. This is so because the name is not completed before He creates light for His light and they clothe in one another, for besides the level of Hochma, a second Zivug is required, for the level of Hassadim, so the level of Hochma might clothe in the level of Hassadim.

For this reason, each Zivug includes two Zivugim: 1) A Zivug for the level of Hochma, called “Zivug de Neshikin.” It is in the Peh de Rosh, for the level of Rosh and GAR. 2) A Zivug for the level of Hassadim. This is called “Zivug de Yesodot,” and it is for the level of Hassadim.

The Creator takes that word, Nukva, and kisses it, meaning a Zivug de Neshikin for the level of GAR. He crowns it, meaning a Zivug de Yesodot, for the level of Hassadim, at which time the Hochma dresses in Hassadim and the Nukva is crowned with complete Mochin.

“And crowns it with seventy decorated and engraved crowns.” The complete Mochin of the Nukva is called “seventy crowns” because the Nukva is the seventh day. When she receives from ZA, who is in tens, she becomes seventy. The Mochin is called “crowns,” hence he is called “seventy crowns.” He says that they are decorated and engraved, meaning that through the MAN of the righteous, they become a receptacle for those seventy crowns.

“And the new word of wisdom rises and sits on the head of the righteous one who lives forever.” There are two renewals of heaven and earth, which are ZON: 1) To reinstate the crown as it was prior to the sin of Adam HaRishon. On this renewal, the Nukva is called “word of Torah,” and this is what Rabbi Shimon explained thus far. 2) The renewal of heaven and earth in upper Mochin, which even Adam HaRishon did not attain. In that regard, Nukva is called “word of wisdom.”

“And the new word of wisdom rises and sits on the head of the righteous one who lives forever,” as it is written, “Righteous sit with their crowns on their heads.” This is so because through the MAN of the righteous, who are already complete with the upper brightness of Adam HaRishon, such as Rabbi Shimon and his friends, the Nukva de ZA rises to being a crown at the head of the righteous, ZA, with respect to his Yesod, the one who lives forever.

Commentary: The light of Hochma is called “the light of Haya.” And since ZA can draw the light of Haya only through the Nukva, it is considered that he is alive only when in Zivug with the Nukva, who is called “world.” This is why at that time he is called “the righteous one who lives forever.” It is also discerned that the Nukva is a crown over his head, for the Mochin that are called “crown” are from the Nukva, and he would not be rewarded with them without her. We also learn that “He did not move from being fond of her until my mother called,” since the consequence is regarded as the offspring of its cause. And because the Nukva was the cause for the light of Haya of ZA, in that respect, the Nukva has become his mother.

“From there, it flies and sails through 70,000 worlds.” After she mated with ZA in a crown over the head of the righteous, she flies and rises further up, to AA, where her ZAT are corrected in 700,000 worlds. This is so because the Sefirot de AA are 10,000, and she rises from AA to Atik Yomin, and he calculates the ascents of ZON one at a time up to Atik Yomin, which is done by the MAN of the complete righteous. This is because the Zivug of the crown on the head of the righteous is by ascending to upper AVI, and rising from there to AA in 70,000 worlds, and from there to Atik, who is the highest of all.

“All the words of Atik Yomin are words of wisdom in the high, hidden secrets.” He interprets the merit of the Mochin that are given to the Nukva through her ascent to Atik Yomin. He says that all the words of Atik Yomin, all the levels that are received from Atik Yomin, are words of wisdom in the high and hidden secrets, GAR de Hochma. This is so because words of Hochma [wisdom] indicate the level of Hochma, and the high and hidden secrets are GAR de Hochma. Those are revealed only by ascending to the place of Atik Yomin and not below him.

63) When that word of wisdom that was innovated in this world rises, it connects to those words of Atik Yomin, ascends and descends with them, and enters eighteen concealed worlds, which “Neither has the eye seen a God besides You.” They come out of there and wander, and they come full and whole, and assemble before Atik Yomin.

At that time, Atik Yomin smells that thing, and it is more desirable to him than anything. Then he takes that thing and crowns it with 370,000 crowns, and that new innovations in the Torah wanders, ascending and descending, and one firmament is made out of it.

This is so because at the time of Nukva’s ascent to Atik Yomin, she is incorporated in the Zivug that is there. She raises Ohr Hozer [reflected light] and extends Ohr Yashar [direct light] from Atik Yomin. “She rises” means that she raises Ohr Hozer from below upwards. “Descends” means that she extends Ohr Yashar from above downwards, at which time she receives words of wisdom in the high and hidden secrets, and she is incorporated with the Ohr Hozer and Ohr Yashar in Atik himself.

It was said, “Ascends and descends with them, and enters eighteen concealed worlds, which ‘Neither has the eye seen a God besides You.’” This is so because the Zivug that is made in Atik is also in the Yesod de Atik that is there, and it, too, is the righteous one who lives forever, like Yesod de ZA upon its ascent to upper AVI. The difference is that Yesod de Atik is “Neither has the eye seen a God besides You,” since the Zivug of Yesod is done on the Masach by striking, which raises Ohr Hozer to clothe the Ohr Yashar, while below, in AVI, the Masach is regarded as wings that cover the upper light when it is repelled. This indicates that there is the force of Din [judgment] in them, for every Ohr Hozer is called “light of Din.”

But in Yesod de Atik, it is written, “Your Teacher will no longer hide Himself, but your eyes will behold your Teacher.” This is so because even though the Masach raises Ohr Hozer from below upwards, there are still no wings in it, hence it is called “eighteen concealed worlds, that ‘Neither has the eye seen a God besides You.’” In other words, there are no wings there yet, covering from a foreign eye, since there are no Dinim [judgments] there. Rather, “Neither has the eye seen a God besides You,” since a discernment from below upwards is called “concealed,” though it is in the form of “Neither has the eye seen a God besides You.”

“They come out of there and wander, and they come full and whole,” since they come out of there, of a Zivug on the Masach, which is called “eighteen concealed worlds that ‘Neither has the eye seen a God besides You.’” “And wander” means that he raises Ohr Hozer from below upwards. “And they come” means that she extends the Ohr Yashar from above downwards. And then they are “Full and whole,” filled with Ohr Yashar from wisdom [Hochma] in the high and hidden secrets, and whole with Ohr Hozer, in which there is no Din, but is entirely utter mercy, on a par with the Ohr Yashar. At that time, they “Assemble before Atik Yomin,” meaning they are ready to clothe the Atik Yomin.

“At that time, Atik Yomin smells that thing, and it is more desirable to him than anything.” “Smells” means contentment, since that great and sublime Zivug brings sublime contentment to Atik Yomin, since then all the worlds and all their merit are included in the Nukva. “And it is more desirable to him than anything” because that contentment comes to him from all the worlds at once, as she is the utter perfection and sublimity, and the one on whom the worlds were created.

“Then he takes that thing and crowns it with 370,000 crowns,” for then he imparts upon her the sublime Mochin de Atik himself, which are HB TM, since the Sefirot de Atik are 100,000 each. However, the difference is in the thirty upper ones of Hochma, as it is written, “He was more honored than the thirty, but he did not come to the three.” In other words, even though she receives and is honored by GAR de Hochma de Atik, too, who are the 30,000 upper ones, the Nukva still cannot actually rise and clothe the 30,000 themselves. If she could clothe those 30,000, too, the Nukva would be annulled in it as a candle before a torch. Hence, she receives from Atik only 370,000 crowns, which are 400,000 minus 30,000.

“And that new innovations in the Torah wanders, ascending and descending, and one firmament is made out of it.” “Wanders” means flying upwards. “Wanders, ascending” means that he raises Ohr Hozer from below upwards. “And descending” means that through the Ohr Hozer that he raises, she descends with the Ohr Yashar from above downward, “And one firmament is made out of it,” meaning that through clothing of Ohr Hozer over Ohr Yashar, a firmament is made there.

This is so because after the Zivug is made on that same Masach that was established in Malchut to raise Ohr Hozer, which reached the Nukva through the good deeds and the MAN that they raised in order to impart contentment upon their Maker, it becomes a firmament, through which the righteous obtain the level of Zivug that was made on it. And when a degree comes down to the righteous through the firmament, it clothes in a garment that extends from the firmament in Ohr Hozer that inverts from the firmament and below, with the Ohr Yashar from the firmament and above.

Thus, she comes to the attainment of the righteous who are clothed in one another, since those righteous that have been rewarded with wholeness, raising MAN for that sublime Zivug, no longer have any reception for themselves. Also, the MAN that they raised was to bestow, and not to receive.

Hence, with the good deeds and the MAN, they correct the Masach for the Nukva and qualify her for this great Zivug where the qualification itself is Ohr Hozer that rises from the Masach of the Nukva and above, since anything that rises from below upwards is bestowal and repelling of reception for oneself. At that time, the Zivug de Hakaa with the upper light takes place and the upper light dresses in a garment of the rising Ohr Hozer.

And the light that descends from above to below and dresses in Ohr Hozer comes to the reception of the lower one, to that righteous who raised the MAN, since anything that comes from above to below comes for reception. And since the upper light passes to the lower one through the firmament, it takes with it the clothing of Ohr Hozer from the firmament, and the lower one receives the upper light inside this garment. This is so because even after the level is attained by the lower one, he still does not enjoy any of the upper light that descends to him, but only according to the measure of bestowal of contentment upon his Maker, that is, to the extent of the clothing of Ohr Hozer that clothes the upper light.

This is regarded as “receiving in order to bestow.” He is not receiving anything if there is no bestowal upon his Maker in it. Hence, reception is clothed within bestowal, Ohr Yashar in Ohr Hozer. This is the precision that he makes, the “Innovations in the Torah wanders, ascending and descending, and one firmament is made out of it,” meaning it is received by the lower ones only through the firmament, clothed with it.

64) So it is with each word of wisdom. Firmaments are made, established in complete existence before Atik Yomin, and he calls them “new heaven,” meaning renewed heaven, which are blocked, of the secrets of the upper wisdom. Similarly, all the new words of Torah, which are not from the upper wisdom, stand before the Creator, rise, become the lands of the living, and descend and crown unto one land. It is made new, and everything becomes a new land by that thing that is renewed in the Torah.

So the righteous go, always raising MAN and extending those sublime degrees from Atik Yomin through those firmaments that were made by the upper Zivug. And out of those firmaments, the new heaven is made, renewed at the degree of Atik Yomin, hence those high attainments are called “blocked, of the secrets of the upper wisdom,” which come and clothe the garment that extends from the firmaments.

And all the other new words of Torah “Stand before the Creator, rise, and become the lands of the living, and descend and crown unto one land. It is made new, and everything becomes a new land.” This is so because there are HB TM at every level. Thus far, it was only about the secrets of Hochma [wisdom], and not of Bina, ZA, and Malchut at each level. It was said that they become the lands of the living because they all become Bina, called “the land of the living.” They descend and crown unto one land, to Malchut, who is called land, simply. It is made new, and everything becomes a new land because the Malchut was crowned and received all the degrees of the lands of the living, Bina.

Thus, Malchut rose into being Bina, and it is now called “a new land,” since what was previously Malchut is now Bina. This is the meaning of BON being destined to be SAG, and MA being destined to be AB, since heaven are ZA, and at the degree of Atik Yomin, they are now in the secrets of the upper Hochma. Thus, the MA, ZA, became AB, Hochma, and land, Nukva de ZA, has become SAG, Bina. It follows that new heaven and new land are MA and BON that were cancelled and have become AB SAG.

65) It is written about that, “For just as the new heavens and the new earth which I make.” It does not say, “Which I made,” but “make,” in present tense, since He always makes new heaven and earth of those innovations and secrets of the Torah. It is written about that, “I have put My words in your mouth and have covered you with the shadow of My hand, to establish heaven, to found the earth.” It does not say, “The heavens,” but “heaven,” without the “the,” since it is not about the actual heaven, but about a renewed heaven, which was made out of words of Torah.

Also, it does not say, “I have made,” but “make,” indicating that we should not err in interpreting the text, “new heaven and new earth,” which are like a correction of something that is done and innovated only once, for this is not the case. Rather, they concern perpetual work, for the righteous, who have already been completed in the upper brightness, constantly going and becoming new heaven and earth, as it is written, “Righteous go from strength to strength.”

He brings evidence to that, since it is written, “The new heavens and the new earth which I make,” and it does not say, “Which I have made.” Thus, those heaven and earth are always renewed by the innovations of Torah of the complete righteous. He also brings evidence from the words, “To establish heaven,” for if it were for one time only, it should have written, “To establish the heavens,” with a “the.” But since it writes, “heaven,” it means that it is constantly occurring.

66) “And [I] have covered you with the shadow of My hand.” When the Torah was given to Moses, many tens of thousands of high angels came to burn him with the fumes of their mouths, until the Creator covered him. Now that the innovation in the Torah rises and is crowned, and stands before the Creator, He covers that thing and covers that person, so it will not be known to them, but to the Creator, and they will not envy him until that desert becomes a new heaven and a new earth.

Everything that is covered from the eye rises for high benefit, as it is written, “And [I] have covered you with the shadow of My hand.” It was covered and hidden from the eye for the upper benefit. It is also written, “To establish heaven, to found the earth,” as we learned, so new heaven and earth would grow out of it.

“And [I] have covered you with the shadow of My hand” refers to the clothing that extends from the firmament, clothing and covering the level of Mochin. This clothing is a shadow that covers the Mochin and hides them from foreign eyes, and they are known only to the Creator, to conceal those great degrees from the ministering angel, so they will not envy him.

Concerning the angels’ envy, being of fine substance, when they look at a righteous, they find him inferior in their envy with him for the high degree he was awarded. Afterwards, the slanderers cling to that inferiority that the angels discovered in him. Hence, when the degree dresses in the garment of the firmament, that garment measures his degree for him, so he will not receive too much of it, but only to benefit the upper one. Thus, he is kept from the envy of the angels, for then the righteous can keep from blemishing the degree completely equally with the angels.

It was said that anything that is covered from the eye rises to higher benefit, for the eye sees and the heart covets and cannot keep one’s thought clean, solely on bringing contentment to one’s Maker, but receives for one’s own benefit. However, “Covered from the eye” means clothed in the garment of the firmament, he is certain that he will not receive more than the amount that is for the benefit of the upper one. This is why it was said that he is covered and hidden from the eye.

67) “And to say to Zion, ‘You are My people.’” To say means to those gates and words, marked one atop the other, to the innovations in the Torah, “You are My people.” Do not pronounce “You are My people [Ami]” with a Patach in the Ayin, but “You are with Me [Imi],” with a Hirik in the Ayin, which means partnering with Me. As I made heaven and earth with My speech, as it is written, “By the word of the Lord the heavens were made,” you, with your words of wisdom, have made new heaven and earth. Happy are those who exert in Torah.

Reception is called gates that are open to receive. Bestowal through the MAN is called “words.” He says, “The words that are marked one atop the other” clothe in one another, and by that they are marked.

68) But does a new word of any person do it, even when he does not know what he is saying? Come and see that when one who is not proficient in the secrets of Torah innovated words that he does not know how to verify properly, that innovation rises and comes out to that thing, an unreliable man who speaks lies, out of the female of the great deep. He leaps 500 Parsas [“parasangs”] to receive that thing. He takes it and walks with the thing to his female, and makes a false firmament in her, which is called Tohu.

The MAN that the righteous raise to bring contentment to their Maker, to benefit the upper one, is called “innovated words of Torah.” This is so because they are innovated by the upper Zivug, and through them ZON receive new Mochin until they are thus rewarded with establishing heaven and founding earth. By that, they become partners with the Creator because through their words, heaven and earth are renewed.

However, one whose ways are not in the secrets of Torah, who is not proficient in the ways of the Creator, to know how to keep himself from blemishing the upper degrees, says that his aim is for a higher benefit. However, he is misleading himself, for he does not know that it is in his soul to know the scrutiny that he is not aiming for his own needs. His punishment is grave indeed, for he gives power to the Klipot to kill people.

He “Innovated words that he did not know how to verify properly” means that he raised MAN for the upper Zivug and did not fully and sufficiently know that it was truly so. In that case, he is an unreliable man who speaks lies, and leaps 500 Parsas to receive that thing.

“An unreliable man who speaks lies, out of the female of the great deep.” There are male and female in the Klipot, as well. The male is called “false,” and the female is called “lie.” This is so because the male Klipa is not as bad as the female. For himself, he is not failing people into lying in the name of the Creator. On the contrary, he speaks well, or so it seems. Yet, his eye is evil, as it is written, “Do not eat the bread of an evil-eyed man … He says to you, ‘Eat and drink!’ but his heart is not with you.” Also, anyone who is captured by him speaks the name of the Creator in vain, for he is separated from the Creator and cannot receive any bounty.

It is written, “‘Anyone who is proud,’ says the Creator, ‘he and I cannot dwell in the same abode.’” It is so because when one’s aim is to receive his needs for himself, to brag and to boast, and so on, he is captured by the authority of that evil-eyed. Thus, the MAN that he raises does not extend any bounty from above, and he speaks the name of the Creator in vain. For this reason, the male Klipa is called “false,” since the Creator cannot be attached to that man, to dwell with him in the same abode.

And the female Klipa is called “lie,” for once the man is caught in the net of the male, who is called “false,” he has the power to mate with his female, who is an evil and bitter Klipa, which fakes the name of the Creator and lies in it. Then she descends and incites, rises and complains, and takes his soul from him.

For this reason, he is called “an unreliable man,” for first “He says to you, ‘Eat and drink!’” meaning he raises MAN to the Creator and extends abundance for a high need, and seems as though he is from the side of Kedusha [holiness]. Afterwards, by the power of his falsehood, he mates with the female of the great deep, and with her lie, he takes his soul and kills him. It was said, “An unreliable man who speaks lies, out of the female of the great deep,” since he turns into speaking lies only by the power of the female of the great deep in which he is associated, and not in and of himself.

He leaps 500 Parsas to receive that thing. This is so because at their root, ZON de Tuma’a [impurity] have only VAK and a point, only VAK and a point opposite the ZON de Kedusha [of holiness]. In that place, they have neither a place nor the power to cling to Bina. However, through the MAN that the lower one raises, he gives the male of Tuma’a power to skip over the ZAT de Bina, which are extended into ZON de Kedusha, who are essentially only five Sefirot HGT NH, called “500 Parsas.”

This is so because the Sefirot of Bina are regarded as hundreds, and it was said that he leaped 500 Parsas to receive that thing because immediately upon the raising of MAN he obtained the power to leap into a place that is not his—the five bottom Sefirot HGT NH de Bina, which are called 500 Parsas. To receive that thing refers to the MAN raised by the man who did not know sufficiently if his aim was to please his Maker.

He “Walks with the thing to his female, and makes a false firmament in her, which is called Tohu.” That is, he mates over this MAN with his female of the great deep, and extends lights of Kedusha to him, to his lot and to his construction, similar to the new heaven of Kedusha that is done by the MAN de Kedusha. Those heavens that he extended by his Zivug are called “the false firmament,” with respect to the male, and “a firmament of Tohu,” with respect to the participation with the Nukva of the great deep, which is called “a firmament of Tohu.” Tohu is the name of the male, and “deep” is the name of the female. It was said that he made the false firmament through his own self, which is called Tohu, by his association with the deep, the Nukva.

69) That unreliable man flies in the false firmament 6,000 Parsas at once, and once a false firmament stands, a woman of harlotry immediately comes out, holding that false firmament and taking part in it. From there she goes out and kills several thousands and tens of thousands, since while she is in that firmament, she has permission and ability to fly and to traverse the entire world in an instant.

This is so because these Mochin that were drawn out to him in that false firmament are from the Sitra Achra opposite the Hochma of Kedusha, whose numbers are thousands. He flies in the firmament and grips through it, 6,000 Parsas at once, in six Sefirot HGT NHY de Hochma, which are called 6,000 Parsas, since they are from Hochma.

And once a false firmament is established, a woman of harlotry immediately comes out, grips that false firmament, and partakes in it. That is, once the new heaven of the male Klipa—who is called only by the name “false”—are completed, the female of the great deep discloses her strength, and her strength attacks the firmament to lie in the name of the Creator. She flies in the firmament and then it is called “a firmament of Tohu.”

“From there she goes out and kills several thousands and tens of thousands, since while she is in that firmament, she has permission and ability to fly and to traverse the entire world in an instant.” This is so because while she partakes in that firmament, she grows stronger and bigger than the level of the male, since the male grows only to VAK de Hochma, which are 6,000 Parsas, and the Nukva grows through him in ten complete Sefirot, a complete world, and has permission and ability to fly and to traverse the entire world—a whole world in ten Sefirot—in an instant. It is written about it, “And how long is His anger? A moment.” Hence, she has great power for killing thousands and tens of thousands of people, as it is written, “For many are the victims she has cast down.”

And as new heaven and earth for Kedusha are always built by the MAN of the righteous, the heaven and earth for the Klipot is always built by the MAN of those who do not know how to truly serve the Creator, as it is written, “God has made them one opposite the other.”

70) It is written about that, “Woe to those who drag iniquity with the cords of falsehood, and sin is as cart ropes.” Iniquity is male; sin is female, a woman of harlotry. One who sins draws in the iniquity, the male, by those false ropes, as it is written, “And sin is as cart ropes.” This means that he draws into that female, who is called “sin,” who intensifies there to fly and to slay people. This is why it is written, “For many are the victims she has cast down.” Who cast down? It is she, that sin, who kills people. And who caused it? It was a disciple of the wise who did not achieve teaching, yet teaches nonetheless.

The male of Klipa is not as bad as the female because he resembles himself to Kedusha, as it is written, “He says to you, ‘Eat and drink!’ but his heart is not with you.” This is why he is called “false.” Yet, for this reason, he has great power to capture people in his net. And once he has fallen into his net, he comes and mates with his Nukva. Then, “Sin is as cart ropes,” and she pulls him into the great deep.

The falsehood only ties him with ropes and captures him, as it is written, “Woe to those who drag iniquity with the cords of falsehood,” and then he drops him before his female. Then, “Sin is as cart ropes,” when the sin drops him into the great deep and kills him. This is why it was said that she is that sin which kills people.

71) Rabbi Shimon said to the friends, “Please, do not utter a word of Torah which you did not know or hear from a tree that is as great as it should be, so you will not be causing that sin of killing numerous people for naught.” They all said, “May the Merciful One save us.”

In other words, if you know for yourselves, it is best. If you do not, you must hear how to properly serve the Creator from a great tree, meaning from a great man who is trustworthy, so you will not be causing that sin of killing numerous people for naught.

72) The Creator created the world with the Torah. We learn that it is written, “Then I was beside Him, as a master workman; and I was daily His delight.” This relates to the Torah, with which the Creator was playing 2,000 years before the world was created. He looked at her once, twice, thrice, and four times, and then He told them. In the end, he performed a deed in her, to teach people not to come and err in her, as it is written, “Then He saw it and declared it; He established it and also searched it out. And to man He said.” “He saw” is the first time, “Declared it” is the second time, “Established it” is the third time, “And also searched it out” is the fourth time. Then he told them, as it is written, “And to man He said…”

73) The Creator created what He created corresponding those four times that are written, “Then He saw it and declared it; He established it and also searched it out.” and until He did His deed, He first brought four words, as it is written, Beresheet Barah Elokim Et [In the beginning God created the], thus four. Afterwards, it is written, HaShamaim [the heaven], which correspond to four times that the Creator looked in the Torah before He took out His deed for His work.

Those four times are HB TM: “Then He saw it” is Hochma, “And declared it” is Bina, “He established it” is ZA, “And also searched it out” is Malchut. After those four clothings the Creator created what He created. This is what the first four words in the Torah imply, as well: Beresheet [in the beginning] is Hochma, Barah [created] is Bina, Elokim [God] is ZA, Et [the] is Malchut, and after those four clothings, the Shamaim [heavens] were made.