The
Sling-Stone
200)
Rabbi
Shimon
opened
and
said,
“Listen,
O
upper
ones,
and
gather,
O
lower
ones,
dwellers
of
the
seminary
of
above
and
of
below.
Elijah,
I
adjure
you,
take
permission
from
the
Creator
and
come
down
here,
for
a
great
war
has
come
to
you.
Hanoch,
Matat,
come
down
here,
you
and
all
the
dwellers
of
the
seminary
under
you,
for
it
is
not
for
my
own
glory
that
I
did
this,
but
for
the
glory
of
the
Shechina.”
Commentary:
Those
righteous
ones,
the
authors
of
The
Zohar,
and
especially
Rabbi
Shimon,
their
thoughts
and
words
were
in
actual
deeds,
for
according
to
the
quality
of
the
innovations
in
the
Torah
that
they
discovered,
the
upper
degrees
were
promptly
set
up
and
arranged
after
them
in
actual
fact.
That
is,
the
righteous
build
worlds
with
their
innovations
in
the
Torah.
Rabbi
Shimon
prepared
himself
here
to
fight
with
the
primordial
serpent
and
subdue
him
through
the
unification
of
the
sling-stone,
and
to
open
a
door
for
the
people
of
the
world,
so
they,
too,
would
know
how
to
subdue
the
serpent.
Also,
it
is
known
that
one
cannot
correct
in
a
place
where
he
is
not
present.
Thus,
Rabbi
Shimon
had
to
be
at
that
time
in
the
place
where
the
serpent
was,
so
he
would
be
able
to
subdue
him.
To
be
certain
that
he
would
not
be
at
risk
in
that
lowly
place,
he
asked
for
assistance
from
Elijah,
Matat,
and
from
the
dwellers
of
the
seminary
of
above
and
of
below.
201)
Rabbi
Shimon
started
with
the
emphasis
[also
taste]
called
Zarka.
He
said
that
we
must
raise
the
prayer
to
that
certain
place,
like
the
sling-stone
that
is
slung
toward
a
specific
target,
and
one
is
careful
not
to
miss
the
target.
Likewise,
during
the
prayer
one
should
aim
one’s
thought
to
Keter,
who
is
an
included
and
crowned
stone.
Keter
is
translated
as
inclusive.
Also,
Atara
is
Keter
[crown,
in
Aramaic].
By
that
he
implies
the
two
ascents
of
Nukva
of
ZA,
who
is
called
“a
stone”:
1)
an
ascent
to
an
equal
level
up
to
Keter
of
ZA.
In
that
regard
he
calls
it
“an
included
stone.”
2)
An
ascent
to
Ein
Sof,
by
which
she
takes
the
quality
of
a
crown
at
the
head
of
a
righteous
and
becomes
fit
to
receive
the
Mochin
of
face-to-face.
In
that
regard,
he
refers
to
it
as
a
crowned
stone.
One
should
aim
in
those
two
intentions
that
are
implied
in
the
emphasis
Zarka.
One
should
raise
one’s
thought
and
aim
in
the
prayer,
in
Keter,
which
is
an
included
and
crowned
stone.
It
was
said
about
her,
the
Nukva,
“All
who
make
upright,
make
upright
by
a
name,”
meaning
that
the
Nukva
must
be
raised
to
the
place
from
which
she
was
taken.
In
the
beginning,
the
Nukva
was
with
ZA
on
an
equal
level,
and
her
level
was
through
Keter
of
ZA,
and
both
were
using
the
same
Keter,
as
it
is
written,
“And
God
made
the
two
great
lights.”
This
is
a
state
of
two
Partzufim.
Afterwards,
the
moon,
Nukva,
diminished
because
of
her
complaint:
“Two
kings
do
not
use
the
same
crown
[Keter],”
and
then
she
returned
to
being
a
dot
under
Yesod
of
ZA
and
rose
to
AVI
for
an
Ibur.
AVI
rebuilt
her
in
the
anterior
Ibur
Yenika
Mochin,
as
it
is
written,
“And
He
took
one
of
his
ribs,
and
the
Lord
God
built
the
rib
which
He
took
from
the
man.”
The
Nukva
should
be
raised
to
the
place
from
which
she
was
taken
because
after
the
diminution
of
the
moon,
we
must
correct
her
through
prayer.
The
first
correction
is
to
raise
her
once
again
to
an
equal
level
with
ZA,
so
they
will
both
be
using
the
same
Keter,
as
she
was
before
AVI
took
her
during
the
diminution
of
the
moon,
as
it
is
written,
“And
He
took
one
of
his
ribs,”
which
made
her
subsidiary
to
ZA.
Each
day,
in
the
intention
of
the
prayer,
we
should
draw
Mochin
and
rebuild
the
Nukva
of
ZA,
who
each
day
returns
to
being,
as
it
is
written,
a
virgin
whom
no
man
has
known.
The
order
of
the
construction
is
that
we
should
draw
to
her
two
kinds
of
Mochin—posterior
Ibur-Yenika-Mochin,
and
anterior
Ibur-Yenika-Mochin.
First,
three
kinds
of
posterior
Ibur-Yenika-Mochin
of
ZA
should
be
drawn
to
her:
1)
Ibur,
Mochin
of
NHY,
2)
Yenika,
Mochin
of
HGT,
3)
Mochin,
meaning
Mochin
of
GAR
on
an
equal
level
until
the
Keter
of
ZA.
Afterwards,
we
should
aim
to
draw
to
her
the
three
phases
of
the
anterior
Ibur-Yenika-Mochin,
which
come
to
her
through
the
construction
of
AVI.
This
is
why
it
was
said
that
the
Nukva
must
be
raised
to
the
place
from
which
she
was
taken,
meaning
to
draw
to
her
the
posterior
Ibur-Yenika-Mochin
of
ZA,
when
her
level
grew
up
to
Keter,
as
she
was
before
AVI
took
her
from
there.
It
was
said
about
her,
“All
who
make
upright,
make
upright
by
a
name,”
meaning
that
Malchut
does
not
have
an
upright
level,
equal
with
ZA,
unless
in
the
Mochin
of
the
posterior
of
ZA
before
she
was
diminished.
Afterwards,
he
extends
to
her
the
anterior
Ibur-Yenika-Mochin
through
a
prayer.
202)
In
that
place,
when
he
raises
her
to
her
husband,
on
an
equal
level
to
the
Keter
of
her
husband,
he
will
not
stop
even
if
a
serpent
were
wrapped
around
his
heel.
Although
it
was
written
of
him,
“And
you
will
bruise
his
heel,”
still
that
stone
implied
in
the
letter
Yod
of
Yaakov
[Jacob]—for
Jacob
has
the
letters
Yod-Akev
[heel],
of
which
it
was
said,
“From
there
the
stone
of
Israel
shepherds”—he
will
not
stop
raising
her
to
the
place
from
which
she
was
taken
by
his
power.
Although
the
serpent
has
a
grip
in
the
Nukva,
as
it
is
written,
“And
you
will
bruise
his
heel,”
which
the
Creator
said
to
the
serpent,
and
as
it
is
written,
“With
which
they
have
reproached
the
footsteps
of
Your
Messiah,
Lord.”
It
is
also
written,
“The
iniquity
of
my
heels,”
with
the
letters
Akev
[heel]-Yod.
However,
Jacob
the
patriarch
corrected
it,
raising
it
to
his
head,
as
it
is
written,
“And
he
took
of
the
stones
of
the
place,”
meaning
the
Yod,
who
was
at
the
end
of
the
heel,
“And
placed
it
under
his
head,”
from
the
head
of
Akev
to
Bina,
who
is
the
head
of
Tifferet,
called
Jacob,
since
Jacob
has
the
letters
Yod-Akev.
By
that
she
was
sweetened
up
to
phase
Nukva
to
Israel,
which
has
the
letters
Li
Rosh
[“I
have
a
head,”
comprised
of
the
letters
of
Israel],
and
it
is
written
about
her,
“From
there
the
stone
of
Israel
shepherds.”
Through
that
ascent,
he
became
certain
that
he
will
not
stop
because
of
the
grip
of
the
serpent
and
will
be
able
to
raise
her
to
the
place
from
which
she
was
taken,
to
Keter
of
ZA.
Once
he
returned
her
to
the
level
of
Keter
ZA,
the
middle
pillar,
he
must
raise
her
from
the
middle
pillar
through
Ein
Sof.
When
he
lowers
her
from
Ein
Sof,
it
is
said
of
the
Nukva,
“All
who
kneel,
kneel
in
‘Blessed.’”
Once
he
aims
in
his
prayer
to
draw
to
the
Nukva
the
posterior
Ibur-Yenika-Mochin
and
her
level
was
equaled
to
that
of
Keter
ZA,
he
must
aim
to
raise
her
to
Ibur
once
more,
and
to
draw
to
her
the
anterior
Ibur-Yenika-Mochin,
to
raise
her
up
to
Ein
Sof.
Then
she
is
built
by
AVI,
as
it
is
written,
“And
the
Lord
God
built
the
rib
and
brought
her
to
the
man,”
ZA.
When
he
lowers
her
from
Ein
Sof
and
she
returns
to
ZA,
as
it
is
written,
“And
[He]
brought
her
to
the
man,”
it
is
said
of
the
Nukva,
“All
who
kneel,
kneel
in
‘Blessed,’”
meaning
that
her
level
was
diminished
by
a
new
construction
from
Ein
Sof.
It
is
so
because
kneeling
indicates
bowing
of
the
head
and
smallness
of
level,
for
now
the
Nukva
became
annulled
before
ZA
and
has
nothing
of
her
own
except
what
her
husband
gives
her.
But
in
the
beginning,
when
she
was
in
the
posterior
Mochin,
although
she
did
not
need
ZA
and
was
as
big
as
him,
she
still
could
not
be
in
that
state
due
to
a
lack
of
blessing,
the
light
of
Hassadim,
for
this
is
the
meaning
of
her
complaint.
But
now,
after
the
new
construction
from
Ein
Sof,
“And
the
Lord
God
built
the
rib,”
although
her
level
was
diminished
in
kneeling,
she
was
blessed
with
the
level
of
Hassadim
in
which
the
light
of
Hochma
clothed,
as
well.
This
is
the
intimation
“All
who
kneel,”
that
the
whole
matter
of
the
kneeling
of
the
Nukva
is
because
he
kneels
in
“blessed,”
where
through
the
kneeling,
she
obtained
the
blessing
from
the
upper
blessing.
By
that
she
received
the
Mochin
of
face-to-face
and
became
fit
for
a
coupling
with
ZA
face-to-face.
This
is
why
it
was
said
that
she
should
be
raised
through
Ein
Sof
and
through
endlessness,
and
will
not
part
her
from
ZA,
neither
above
nor
below.
By
drawing
the
posterior
Ibur-Yenika-Mochin,
the
Nukva
unites
with
ZA
below,
and
by
drawing
the
anterior
Ibur-Yenika-Mochin,
she
unites
with
him
above.
203)
Sometimes
he
is
her
husband,
the
letter
Vav,
implying
the
righteous
Yesod
that
includes
six
joints
of
the
two
thighs
NH,
and
then
the
Nukva
descends
to
him
for
a
coupling
in
the
two
thighs
NH,
for
there
are
three
joints
RTS
in
the
Sefira
Netzah,
the
right
thigh,
and
three
joints
RTS
in
the
Sefira
Hod.
The
righteous
Yesod
decides
about
them
in
the
middle
and
includes
both
of
them.
It
is
called
Vav
after
the
six
joints
in
them.
Here
The
Zohar
explains
the
order
of
the
posterior
Ibur-Yenika-Mochin
that
should
be
drawn,
for
she
gradually
grows.
The
first
coupling
is
called
“the
level
of
NHY,”
Ibur.
Sometimes
he
is
her
husband,
the
letter
Vav,
implying
Tifferet,
who
includes
six
joints
of
the
two
arms,
RTS
of
Hesed
and
RTS
of
Gevura.
At
that
time,
the
Nukva
grows
and
ascends
in
the
two
arms
at
the
level
of
Yenika.
Sometimes
ZA
is
her
husband
when
he
stands
between
AVI.
At
that
time,
he
is
called
“the
son
of
Yod-Hey,”
and
the
Nukva
must
be
raised
there
for
a
coupling
in
him,
to
the
level
of
Mochin
that
she
obtains
from
ZA.
At
that
time,
she
grows
and
rises
up
to
his
Rosh.
Sometimes
he
is
her
husband
at
the
level
of
Keter,
in
the
shape
of
Aleph,
which
is
Vav
between
two
letters
Yod,
Yod
above
and
Yod
below
[א].
Aleph
includes
ten
Sefirot:
KH
above,
Bina
and
TM
below.
The
Nukva
must
be
raised
to
him,
and
she
grows
with
him
on
a
completely
equal
level
through
Keter.
This
is
the
whole
of
the
growth
of
the
Nukva.
However,
she
obtains
this
level
only
in
the
state
of
posterior.
When
the
Nukva
ascends
and
grows
up
to
Keter,
it
is
written
about
her,
“The
stone
which
the
builders
loathed
has
become
the
cornerstone”
since
she
obtained
the
level
of
Keter,
considered
the
cornerstone.
This
explains
the
order
of
the
posterior
Ibur-Yenika-Mochin.
204)
When
she
rises
to
the
Rosh
of
all
the
Roshim
[pl.
of
Rosh],
to
RADLA,
Ein
Sof,
the
angels
ask
about
her,
“Where
is
the
place
of
His
glory,
to
admire
Him?”
That
is,
her
ascent
from
the
middle
pillar
to
Ein
Sof
to
receive
Ibur-Yenika-Mochin
of
face-to-face,
as
it
is
written,
“And
the
Lord
God
built
the
rib.”
This
explains
the
two
kinds
of
Ibur-Yenika-Mochin
that
must
be
extended
for
the
Nukva
during
prayer—posterior
Ibur-Yenika-Mochin
and
anterior
Ibur-Yenika-Mochin.
And
when
the
Nukva
ascends
to
ZA,
when
she
is
in
the
form
of
the
letter
Aleph,
she
becomes
a
Keter
there
in
the
Rosh
of
the
Aleph.
When
she
descends
from
there,
she
descends
in
Aleph
and
becomes
a
dot
below
the
Vav
in
the
Aleph,
for
the
Aleph
includes
ten
Sefirot:
Vav
in
the
middle,
the
Parsa,
the
upper
Yod,
Keter
and
Hochma,
the
bottom
Yod,
Bina
and
ZON
from
of
Chazeh
of
ZA
and
below,
NHY.
When
she
rises
to
the
Aleph
through
the
posterior
Mochin,
she
is
Keter
at
the
Rosh
of
the
Aleph
because
she
ascends
through
the
upper
Yod
where
there
is
Keter
of
ZA.
When
she
descends,
it
is
done
through
the
anterior
Ibur-Yenika-Mochin.
And
when
she
is
diminished,
she
descends
below
Chazeh
of
ZA
and
can
no
longer
rise
above
the
Parsa
of
ZA
and
equalize
with
him
through
Keter.
This
is
considered
that
she
descends
below
the
Vav,
the
Parsa,
and
becomes
the
bottom
Yod,
and
all
that
she
receives
is
through
ZA,
her
husband.
When
the
Nukva
ascends,
she
is
called
“Keter
in
tastes.”
When
she
descends,
she
is
called
“a
dot.”
When
she
unites
with
ZA,
she
is
Vav
Shuruk
[וּ].
The
Zohar
implies
how
the
Nukva
ascends
and
descends
and
unifies
similar
to
the
shape
of
Aleph.
First,
she
unites
with
him
in
Shuruk,
[וּ],
receiving
from
him
the
left
line,
posterior
Ibur-Yenika-Mochin.
It
is
so
because
for
herself,
the
Nukva
is
built
only
from
the
left
of
ZA.
At
that
time,
she
grows
and
ascends
up
to
the
level
of
Keter
over
ZA
and
receives
there
from
the
tastes
of
ZA.
Afterward,
she
receives
anterior
Ibur-Yenika-Mochin
from
Ein
Sof
through
the
construction
of
AVI
and
descends
to
the
dots
of
ZA.
At
that
time,
she
descends
below
the
Vav
in
the
Aleph,
for
then
she
becomes
the
bottom
Hochma
because
the
tastes
are
Keter,
dots
are
Hochma.
When
she
unites
with
him
in
Shuruk
[וּ],
she
becomes
Vav
in
the
Aleph,
and
when
she
rises
up
to
Keter,
she
is
considered
the
upper
Yod.
When
she
descends,
she
is
regarded
as
the
bottom
Yod.
He
calls
the
posterior
Mochin
“tastes,”
and
he
calls
the
anterior
Mochin
“dots,”
since
tastes
is
called
“movement,”
on
the
part
of
the
dot
of
unification.
When
she
is
Keter
over
the
Rosh
of
ZA,
she
is
called
“the
letter
Zayin,”
where
the
form
of
Vav
is
ZA,
and
the
Nukva
is
Keter
on
the
head
of
the
Zayin
[ז].
The
token
of
the
covenant,
Yesod
of
ZA,
consists
of
that
letter
Zayin,
for
she
is
the
seventh
of
all.
Yesod
of
ZA
has
a
crown
on
his
head,
like
the
letter
Zayin,
a
crown
on
the
head
of
the
righteous,
from
his
incorporation
with
the
Nukva
from
the
time
when
she
rose
to
the
Rosh
of
the
Aleph
to
be
the
level
of
Keter
of
ZA.
In
that
regard
of
the
Zayin,
Malchut
is
called
“seventh,”
meaning
on
the
Sabbath
day.
She
is
also
the
seventh
quality
of
ZAT,
since
she
is
seventh
to
everything,
both
above
the
Chazeh,
as
Keter
for
ZA,
as
it
is
written,
“A
virtuous
woman
is
her
husband’s
crown,”
as
well
as
below
the
Chazeh,
as
Ateret
Yesod.
205)
That
stone,
the
Malchut—Nukva—is
the
construction
of
all
the
worlds.
It
is
written
about
it,
“A
perfect
and
just
stone
shall
be
unto
you.”
It
is
a
measure
between
each
Sefira,
and
every
Sefira
rises
with
it
to
be
ten
Sefirot.
Its
measure
is
Vav.
Light
does
not
extend
from
Ein
Sof
unless
by
coupling
by
striking
from
the
upper
light
on
the
screen
in
the
vessel
of
Malchut.
For
this
reason,
the
Nukva
is
regarded
as
the
construction
of
all
the
worlds,
for
without
the
screen
that
was
established
in
her,
all
the
worlds
would
be
in
Tohu
veBohu
[unformed
and
void,
or
chaos].
She
is
the
Sium
[end]
of
every
illumination
because
once
the
illumination
expands
in
ten
Sefirot
from
above
downward
through
her
phase,
which
is
restricted
from
receiving
light,
she
stops
the
illumination
and
ends.
Thus,
Malchut
becomes
a
measure
between
each
Sefira,
ending
the
illumination
of
each
Sefira
and
thus
separating
between
each
and
every
Sefira.
Also,
she
is
the
tenth
Sefira
in
each
Sefira.
The
measure
that
Malchut
measures
in
each
Sefira
through
coupling
by
striking
on
the
five
phases
of
her
screen
is
Vav.
She
extends
light
as
the
measure
of
Vav
of
HaVaYaH
ZA.
The
measure
relates
to
the
actual
light
that
is
measured.
A
measure
is
only
a
boundary.
Through
Malchut,
each
cubit
becomes
ten
cubits
of
length
between
each
Sefira,
as
it
is
written,
“Ten
cubits
shall
be
the
length
of
a
board,”
and
between
everything
she
makes
one
hundred
Sefirot,
ten
between
each
two
Sefirot.
Ten
times
ten
is
one
hundred,
since
there
is
no
degree
without
ten
Sefirot,
which
are
included
in
one
another.
Thus,
each
degree
contains
one
hundred
Sefirot,
and
each
Sefira
is
separated
from
the
other
by
Malchut’s
force
of
Sium.
Thus,
there
are
necessarily
100
Malchuts
in
each
degree.
When
we
invert
the
letters
of
Me’ah
[100],
they
become
the
letters
of
Amah
[cubit].
This
indicates
that
all
of
these
100
boundaries
are
from
only
one
cubit,
Malchut.
206)
Each
measure
that
Malchut
measures
is
called
“a
world,”
meaning
a
degree
in
itself,
and
each
is
Yod
Vav,
indicating
the
extent
and
measure.
Vav
is
the
weight
of
the
light.
Yod
is
the
measure
of
the
light.
That
is,
Vav
implies
the
actual
light
being
weighed,
or
which
is
measured
by
the
screen
in
Malchut.
Yod
implies
only
the
boundary
of
the
light,
not
itself.
The
extent
of
the
measure
is
five
cubits
to
the
length
and
five
cubits
to
the
width,
corresponding
to
the
measure
of
each
firmament,
whose
span
is
500
parasangs
to
the
length
and
500
parasangs
to
the
width.
That
is,
the
Sefirot
are
included
in
one
another,
hence
when
ten
Sefirot
KHB
TM
come
out
of
the
coupling
by
striking,
they
are
included
in
one
another
and
expand
five
times
KHB
TM
side
by
side,
becoming
five
phases
to
the
length,
KHB
TM
from
above
downward,
and
five
phases
to
the
width,
five
times
KHB
TM
that
are
added
to
the
width,
side
by
side.
Thus,
they
are
five
to
the
length
and
five
to
the
width.
They
correspond
to
the
firmament,
in
which
there
are
also
five
hundred
parasangs
to
its
length
and
five
hundred
parasangs
to
its
width
for
the
same
reason,
since
on
the
part
of
Bina,
each
phase
is
regarded
as
one
hundred,
and
five
phases
are
five
hundred,
included
in
one
another.
Hence,
there
are
five
hundred
parasangs
in
it
to
its
length,
as
well
as
to
its
width,
and
they
are
two
letters
Hey
in
the
name
HaVaYaH—the
first
Hey
implying
the
width,
and
the
bottom
Hey
implying
the
length.
207)
The
level
of
Partzuf
ZA
is
explained
in
the
letters
HaVaYaH.
Vav
of
HaVaYaH
indicates
Tifferet,
heaven,
meaning
Tifferet
of
ZA.
His
five
firmaments
are
the
bottom
Hey
of
HaVaYaH,
which
are
called
“the
[Hey]
heaven,”
meaning
the
additional
letter
Hey
that
indicates
those
five
firmaments
included
in
ZA,
who
is
called
“heaven.”
The
five
upper
firmaments
are
called
“heaven’s
heaven,”
meaning
there
are
five
firmaments
above
Chazeh
of
ZA,
and
five
firmaments
below
his
Chazeh,
which
are
the
letters
Hey
in
the
name
HaVaYaH.
The
first
Hey
implies
the
five
upper
firmaments,
and
the
bottom
Hey
implies
the
five
lower
firmaments.
Vav
of
HaVaYaH,
Tifferet,
which
includes
five
firmaments,
is
itself
considered
a
sixth
firmament
to
them,
sixth
to
the
five
firmaments
above
the
Chazeh,
sixth
to
the
five
firmaments
below
the
Chazeh.
However,
above
the
Chazeh
he
is
called
Tifferet,
and
below
the
Chazeh
he
is
called
Yesod.
Yod
of
HaVaYaH
is
Malchut
who
becomes
a
seventh
firmament
for
them,
a
Keter
[crown]
over
the
Rosh
[head]
of
Vav.
The
letter
Zayin
that
rose
in
a
Keter
on
its
head
and
became
a
Yod
over
the
Vav,
which
is
the
seventh
firmament
both
for
the
firmaments
above
Chazeh
of
ZA
and
for
the
firmaments
below
his
Chazeh.
However,
above
it
is
Keter
on
his
head,
Yod
of
HaVaYaH
in
the
level
of
ZA,
and
below
it
is
a
crown
on
the
head
of
the
righteous.
They
are
seven
in
seven—seven
firmaments
above
Chazeh
of
ZA,
and
seven
firmaments
below
his
Chazeh,
making
fourteen
firmaments
on
his
level.
This
is
the
level
of
Partzuf
ZA
in
the
four
letters
HaVaYaH.
His
five
Sefirot
HGT
NH
are
five
firmaments,
and
being
divided
at
the
Chazeh
into
two
Partzufim,
he
has
two
times
five
firmaments.
The
five
firmaments
above
the
Chazeh
are
the
first
Hey
of
HaVaYaH,
and
ZA
himself—who
includes
them—is
the
sixth
firmament,
Vav
of
HaVaYaH.
Malchut—who
rose
and
became
a
crown
over
his
head,
as
it
is
written,
“A
virtuous
woman
is
the
crown
of
her
husband”—is
Yod
of
HaVaYaH,
the
seventh
firmament
above
the
Chazeh.
The
five
firmaments
below
the
Chazeh
are
the
bottom
Hey
of
HaVaYaH.
Yesod,
who
includes
them,
is
the
second
Vav,
implied
in
the
filling
Vav-Vav.
He
is
a
sixth
firmament
below
the
Chazeh.
That
same
Malchut
above
the
Chazeh,
the
seventh
firmament,
Yod
of
HaVaYaH,
becomes
a
seventh
firmament
here,
as
well,
Ateret
Yesod,
a
crown
on
the
head
of
a
righteous.
Yod
at
the
Rosh
of
everything
and
Yod
at
the
Sof
of
everything,
which
are
two
letters
Yod
in
the
combination
of
the
name
YAHDONHY—seven
firmaments
above
and
seven
firmaments
below,
where
each
one
that
is
below
receives
from
its
corresponding
phase
above.
So
are
the
countries.
There
are
seven
countries
over
seven
countries
overlapping
like
onion
skins
that
circle
each
other
on
all
sides.
ZA
and
his
Nukva
are
called
“heaven
and
earth.”
As
the
level
of
the
heaven,
ZA,
which
are
seven
firmaments
over
seven
firmaments,
so
is
the
level
of
Partzuf
Nukva,
called
“earth.”
She
has
seven
countries
corresponding
to
the
seven
firmaments
of
ZA,
and
for
the
same
reason
explained
in
ZA,
they
are
above
her
Chazeh
and
they
are
below
her
Chazeh.
The
seven
above
the
Chazeh
receive
from
the
seven
firmaments
of
ZA
above
the
Chazeh,
and
the
seven
below
the
Chazeh
receive
from
the
seven
firmaments
below
Chazeh
of
ZA.
All
the
firmaments,
the
seven
above
the
Chazeh
and
the
seven
below
the
Chazeh
are
implied
in
the
two
eyes,
since
the
three
colors
in
the
eye—white,
red,
and
green—are
three
Sefirot
HGT.
The
white
color
is
Hesed,
the
red
color
is
red
tendons
in
her,
Gevura,
and
the
green
color
is
Tifferet.
The
two
eyelids
are
NH,
the
upper
one
is
Netzah
and
the
lower
one
is
Hod.
The
eye
itself,
which
includes
them,
is
Yesod.
The
black
dot
in
the
middle
of
the
eye
is
Malchut,
thus
seven
Sefirot
HGT
NHYM
in
the
eye.
The
seven
on
the
right
eye
are
the
seven
above
the
Chazeh,
and
the
seven
on
the
left
eye
are
the
seven
below
the
Chazeh.
208)
Yod
of
HaVaYaH,
Malchut,
who
rose
to
Keter
over
the
Rosh
of
ZA,
is
considered
a
small
world.
Vav
of
HaVaYaH,
Tifferet,
is
considered
a
long
world.
Anyone
who
wishes
to
ask
his
wishes
for
the
long
world
should
prolong
his
prayer,
and
anyone
who
prays
to
the
short
world
should
make
his
prayer
short.
It
is
as
we
learn
that
in
a
place
where
it
is
said
to
be
brief,
meaning
in
the
Yod,
he
is
not
permitted
to
prolong.
To
be
brief
in
the
prayer
means
like
Moses
who
prayed
a
short
prayer,
“Please
God,
please
heal
her,”
for
his
prayer
was
at
the
dot
of
Yod
of
HaVaYaH,
who
is
a
short
world.
The
Yod
of
HaVaYaH
is
Malchut
who
rose
to
Keter
on
his
Rosh.
She
is
built
entirely
from
the
left
line
of
ZA,
the
dot
of
Shuruk.
The
light
of
Hochma
in
that
Yod
cannot
illuminate
in
her
due
to
lack
of
clothing
in
Hassadim.
Therefore,
that
Yod
is
considered
a
short
world,
since
the
light
of
Hochma
in
her
is
too
short
to
spread
below.
Vav
of
HaVaYaH,
Tifferet,
is
the
line
that
decides
between
the
two
lines—right
and
left—and
clothes
them
in
one
another,
sustaining
the
illumination
of
both.
The
right
line
illuminates
from
above
downward,
and
the
left
line
from
below
upward.
Hence,
Vav
is
considered
a
long
world
because
his
illumination
spreads
to
the
lower
ones.
This
is
the
intimation
that
the
Yod
is
short-legged,
and
the
Vav
has
a
long
leg.
He
brings
evidence
to
the
matter
from
Moses’
two
prayers—one
prayer
was
very
short,
“Please
God,
please
heal
her,”
and
the
other
was
very
long,
lasting
40
days
and
40
nights.
This
is
why
Moses
was
so
brief
in
his
prayer,
since
his
prayer
was
at
the
dot
of
Yod,
the
Malchut
in
Keter
over
his
Rosh,
the
left
prior
to
the
sentencing
of
the
Vav.
Hence,
Moses
was
brief
in
his
prayer
because
Hochma
does
not
spread
in
Yod
before
she
is
included
in
Vav
of
HaVaYaH,
and
he
prolonged
only
in
the
letter
Vav
of
HaVaYaH.
209)
In
a
place
where
it
is
said
to
prolong,
he
is
not
permitted
to
be
brief.
This
is
from
the
side
of
the
letter
Vav.
Moses’
fall
was
in
the
letter
Peh,
meaning
Mem
[40
in
Gematria]
days
and
Mem
nights,
which
together
are
Peh
[80
in
Gematria].
Everything
is
the
two
letters
Peh
Vav
in
the
word
“VaEtnapel
[And
I
fell
down]
before
the
Lord
as
on
the
first
forty
days
and
forty
nights.”
It
is
all
Mem,
two
letters
Mem,
one
is
open
and
the
other
closed,
and
the
dot
of
Yod
extended
through
their
middle,
creating
the
combination
Mayim
[Mem-Yod-Mem,
water].
Once
The
Zohar
explained
the
extension
of
the
Mochin
of
Nukva
in
posterior
and
anterior
in
general,
it
explains
the
three
lines
of
Nukva
in
four
phases:
tastes,
dots,
letters,
and
time.
First,
it
explains
them
with
respect
to
the
letters.
It
says
that
they
are
the
Peh
Vav
of
“And
I
fell
down,”
and
the
Yod
in
the
middle
of
the
two
letters
Mem
in
the
word
“water.”
When
the
Nukva
is
in
her
Katnut,
without
Mochin,
she
is
built
in
the
letter
Bet,
where
her
north
side
is
broken
open
implying
that
she
lacks
the
Mochin
of
the
north
side,
which
is
Bina.
When
ZA
begins
to
build
her,
he
first
extends
to
her
the
Mochin
of
his
left
line,
the
Mochin
from
the
dot
of
Shuruk.
Then
it
is
considered
that
the
Vav
extends
from
the
left
line
of
ZA
to
the
Nukva,
who
is
in
the
shape
of
Bet,
and
fences
her
north
side.
Now
she
is
considered
the
shape
of
the
Mem
that
is
closed
from
all
directions.
The
Bet
of
Beresheet
is
a
dot
in
his
hall,
Nukva
of
ZA.
It
is
written
about
her,
“A
locked
garden
is
my
sister,
bride,
a
locked
spring,
a
fountain
sealed
up.”
She
is
sealed
in
the
letter
Vav
because
when
the
Vav
extends
to
the
Nukva,
the
letter
Bet,
what
is
found
is
that
her
previously
being
Bet,
she
has
now
become
a
closed
Mem,
which
is
a
wine
kept
in
its
grapes.
This
means
that
the
extension
of
the
Mochin
of
the
left
line
of
ZA
is
considered
the
letter
Vav,
which
fences
the
breach
of
the
north
side
of
the
Bet,
and
becomes
a
closed
Mem,
since
those
Mochin
extend
from
the
dot
of
Shuruk,
which
is
a
hidden
light
before
it
receives
the
illuminating
garment
of
glory.
This
is
why
the
Nukva
is
blocked
and
can
no
longer
illuminate
to
the
lower
ones.
However,
because
there
is
no
absence
in
the
spiritual,
it
is
considered
that
the
previous
form
of
the
Nukva,
the
letter
Bet,
remains
now,
as
well,
once
she
has
become
a
closed
Mem,
and
becomes
the
right
line
in
her,
as
though
the
Hassadim
are
extended
from
the
right
line
of
ZA.
But
because
of
the
Mochin
of
the
left,
which
are
in
the
form
of
closed
Mem
[ם],
the
Bet
on
the
right
receives
the
form
of
the
Mem,
but
not
a
blocked,
but
only
an
open
Mem
[מ].
Thus,
now
she
has
two
lines:
the
right
line
is
a
Mem
that
is
open
in
Hassadim,
and
the
left
line
is
a
closed
Mem
that
does
not
illuminate.
The
right
line
is
an
open
Mem,
forty
days,
and
the
left
line
is
a
closed
Mem,
forty
nights.
As
long
as
the
lines
do
not
unite
with
one
another,
both
are
still
regarded
as
lacking
wholeness,
which
is
called
“falling.”
Therefore,
when
Moses
extended
those
two
lines—right
and
left—to
the
Nukva,
he
said
about
them,
“And
I
fell
down
before
the
Lord
as
in
the
first
forty
days
and
forty
nights.”
And
because
they
lack
perfection,
he
said
about
them,
“And
I
fell
down,”
implying
falling.
Falling
is
in
the
letter
Peh,
in
the
two
letters
Mem—the
open
and
the
closed—which
are
Peh
(80)
in
Gematria,
in
whom
there
is
falling.
It
is
so
because
everything
is
a
matter
of
Peh
Vav
that
Moses
talked
about
in
the
words
“And
I
fell
down.”
Thus,
the
two
lines—Vav
of
the
left
line
of
ZA,
who
makes
the
two
letters
Mem,
Mem
[מ]
days
and
Mem
[ם]
nights,
which
are
Peh—are
still
considered
falling
because
they
lack
the
unification
of
right
and
left.
[מ]
[ם]
Yod
[י],
a
dot
in
the
middle,
became
water.
Therefore,
we
must
extend
the
dot
of
Yod
between
the
two
letters
Mem.
This
is
the
middle
line
extended
over
the
screen
of
the
dot
of
Hirik,
creating
the
combination
“water,”
which
indicates
light
of
Hassadim,
which
opens
Mochin
so
they
may
illuminate
to
the
lower
ones
from
above
downward.
On
the
part
of
Hesed,
so
the
lights
of
Hassadim
may
open
in
the
Nukva,
we
should
prolong
the
prayer
forty
days
and
forty
nights,
and
then
extend
Yod
in
their
middle,
and
then
the
Hassadim
in
the
right
line
of
Nukva
illuminate
and
appear.
This
explains
the
three
lines
of
Nukva
in
the
letters:
the
open
Mem
being
the
right
line,
the
closed
Mem
is
the
left
line,
and
the
letter
Yod
between
them
is
the
middle
line.
210)
In
the
holy
name,
HaVaYaH
ascends
on
the
fourth
playing
[singing
of
a
tune]
of
the
tastes.
We
should
prolong
in
playing
this
movement
in
the
Revii
[fourth]
over
the
name
HaVaYaH
in
the
blowing.
The
place
to
be
brief
is
on
the
side
of
Gevura,
in
the
movement
of
Shevarim
[pieces],
where
there
is
the
playing
of
Tvir
in
the
tastes.
Medium
means
that
they
neither
prolong
nor
are
they
being
brief.
This
is
the
Trua
[trumpeting],
the
middle
pillar,
the
middle
line,
the
playing
of
Shalshelet
[chain]
in
the
tastes.
The
Zohar
explains
the
three
lines
of
Nukva,
how
they
are
implied
in
the
tastes.
The
Revii
[fourth]
in
the
tastes
is
the
right
line,
light
of
Hassadim.
For
this
reason,
we
must
prolong
with
the
name
HaVaYaH
punctuated
with
this
emphasis
[also
taste].
In
the
blowing
of
the
Shofar,
it
is
the
Tekiah
[blowing],
which
implies
right,
Hassadim,
since
the
light
of
Hassadim
is
the
place
where
one
needs
to
prolong.
The
Tvir
in
the
tastes
is
the
left
line,
Gevura.
Hence,
we
must
be
brief
in
her.
In
the
blowing
of
the
Shofar,
it
is
the
Shevarim
[pieces],
implying
Gevura.
The
Shalshelet
[chain]
in
the
tastes
is
the
middle
line,
which
decides
and
unites
the
two
lines—right
and
left,
short
and
long—with
one
another,
thus
becoming
medium,
including
both.
For
this
reason,
it
is
neither
long
nor
short,
and
it
is
the
middle
pillar,
the
middle
line.
In
the
blowing
of
the
Shofar,
it
is
the
Trua
[trumpeting],
implying
the
middle
line,
the
playing
of
Shalshelet
in
the
tastes.
This
is
why
the
middle
line
is
called
Shalshelet
[chain],
as
it
is
like
a
chain
to
both
of
them,
to
the
right
line
and
to
the
left
line,
for
it
ties
them
and
unites
them
in
the
shekel
of
the
sanctuary.
211)
Corresponding
to
the
Revii
[fourth]
in
the
tastes,
which
ascends
in
its
tune,
there
is
the
dot
of
Holam
in
the
dots
[used
also
for
punctuation],
Hesed.
The
Shevarim
[pieces]
are
Tvir
in
the
tastes,
corresponding
to
the
dot
of
Shva
in
the
punctuation.
On
Revii
one
should
raise
one’s
pitch,
and
on
Tvir
one
should
lower
the
pitch,
as
it
is
Gevura.
In
Aramaic
and
in
the
holy
tongue,
Tvir
means
Shevarim.
Because
the
pitch
needs
to
be
lowered,
it
is
regarded
as
a
broken
voice,
which
is
called
Shevarim
or
Tvir.
The
trumpeting
[Trua]
is
the
middle
line,
called
Shalshelet,
Yod,
extending
between
the
two
letters
Mem
of
forty
days
and
forty
nights.
It
is
Segolta
in
the
tastes,
where
through
the
middle
line,
Trua,
and
Shalshelet
and
Yod,
the
right
line
appears
in
full,
which
is
called
Segolta
in
the
tastes.
(There
is
no
Item
212.)
213)
Zarka,
Makaf
[dash]
Shofar,
going
Segolta.
Zarka
means
that
the
Nukva
is
thrown
[Zorek
means
throwing]
to
that
place
from
which
she
was
taken,
which
is
Ibur-Yenika-Mochin
of
posterior
before
AVI
built
her.
Makaf
[dash]
Shofar
is
an
extension
of
Ibur-Yenika-Mochin
of
anterior
by
raising
her
to
Ima,
who
is
called
Shofar.
Makaf
means
conjunction
[in
grammar].
Shofar
is
Ima.
Going
Segolta
is
disclosure
of
light
of
Hassadim
on
the
right
line
of
Nukva,
since
the
Mochin
of
anterior
go
and
disclose
the
Segolta
of
tastes
in
all
its
wholeness.
That
coupling
of
going
Segolta
is
done
in
secret,
for
in
the
lower
Shechina
it
is
written,
“And
her
voice
will
not
be
heard.”
The
dot
of
right
is
Holam,
the
line
of
Hesed,
is
the
Lord
is
king.
The
dot
of
left
is
Shuruk,
Shva,
the
line
of
Gevura,
is
the
Lord
was
king.
The
middle
dot
is
Hirik,
the
deciding
line,
is
the
Lord
will
be
king.
He
explains
the
three
lines
in
past,
future,
and
present
tenses:
The
right
is
the
Lord
is
king,
with
Segol,
present,
since
the
illumination
of
the
right
is
the
place
in
which
it
was
said
to
prolong,
to
extend
it
down
to
this
world.
This
is
why
it
is
implied
with
a
king
punctuated
with
Segol
[Melech],
present,
since
the
corporeal
ones
do
not
touch
the
past
or
the
future,
but
only
the
present
moment.
The
left—of
which
it
was
said
to
be
brief
because
its
illumination
is
hidden
and
does
not
reach
down
to
this
world—is
implied
in
“Was
king”
[Malach],
punctuated
with
Kamatz.
This
means
that
He
was
king
in
the
past,
and
the
lower
ones
cannot
touch
the
past,
hence
they
must
be
brief.
The
middle
dot,
the
deciding
line—will
be
king
in
the
future—is
medium,
and
it
is
guaranteed
to
reach
this
world
at
the
end
of
correction.
The
Revii
[fourth]
in
tastes
is
to
raise
the
pitch.
The
Tvir
[Aramaic:
broken]
in
the
tastes
is
to
lower
the
pitch.
The
Shalshelet
[chain]
in
the
tastes
grips
the
two
lines
like
a
chain
and
unites
them
with
one
another,
and
then
extends
their
illumination
down
like
the
Revii
in
the
tastes,
with
which
the
melody
is
prolonged
in
the
word.
It
is
a
single
dot,
like
the
Holam.
The
Shalshelet,
which
unites
the
two
lines
with
one
another,
extends
the
illumination
of
the
Revii
of
the
tastes
from
above
downward
to
this
world,
meaning
the
disclosure
of
illumination
of
Hassadim
on
the
right
lines.
There
is
no
dot
in
the
dots
that
does
not
have
its
corresponding
one
in
the
tastes
[also
emphases].
Opposite
Segol
in
the
dots
is
the
Segolta
in
the
tastes.
Opposite
Shva
is
Big
Zakef
in
the
tastes.
In
all
of
them,
you
will
find
dots
corresponding
to
the
tastes,
to
anyone
who
knows
the
hidden
secrets.
By
that
he
is
telling
us
that
there
are
different
relations
in
comparing
the
dots
to
the
tastes,
for
which
one
cannot
compare
them
unless
he
knows
the
hidden
secrets.