The
Wings
464.
These
appellations
hang
from
this
firmament
and
below,
to
cover
the
holy
name
with
them.
No
appellations
hang
from
this
firmament
and
above,
since
the
appellations
shine
in
illumination
of
Hochma,
and
from
the
firmament
and
above,
Hassadim
that
are
covered
from
Hochma
govern,
as
it
is
written,
“And
under
the
firmament,
their
wings
spread
out
straight,
one
toward
another,”
in
order
to
cover
those
high
concealments
in
the
secrets
of
the
holy
names
with
them.
465.
Wings
are
covers
to
cover
the
names
in
concealment.
In
the
days
to
come,
the
holy
name
will
not
be
covered,
and
all
the
true
righteous
will
know
the
Creator
openly,
and
not
through
appellations,
as
it
is
written,
“And
your
teachers
shall
no
longer
be
covered,
and
your
eyes
shall
see
your
teachers.”
There
are
two
discernments
in
the
appellations
that
are
called
wings:
1)
they
cover
the
names,
diminishing
their
lights
through
the
judgments
in
them,
2)
they
increase
their
lights
and
reveal
the
illumination
of
Hochma.
Wings
are
covers
to
cover
the
names
in
concealment,
since
from
the
judgments
in
them,
they
diminish
the
lights
in
the
names
and
cover
and
conceal
them.
In
the
days
to
come,
the
holy
name
will
not
be
covered,
for
then
there
will
be
no
diminution
in
the
names
because
of
the
appellations,
and
all
the
true
righteous
will
know
the
Creator
openly,
and
not
through
appellations.
At
that
time,
they
will
not
use
appellations
in
order
to
reveal
the
holy
name,
since
all
the
judgments
in
them
will
be
canceled,
and
the
holy
names
will
be
revealed
by
themselves,
without
the
help
of
the
appellations
and
the
judgments
in
them,
as
it
is
written,
“And
your
teachers
shall
no
longer
be
covered,
and
your
eyes
shall
see
your
teachers,”
since
the
covers
[wings]
will
be
canceled.
466.
It
is
written,
“Each
one
had
two
which
covered
one
side,
and
each
one
had
two
which
covered
the
other
side
of
the
body,”
two
wings
to
each,
to
be
covered
with
them.
To
the
one
in
the
right,
he
has
one
of
the
right,
and
one
of
the
left.
The
one
on
the
left
has
one
of
the
left,
and
one
of
the
right,
so
all
are
incorporated
in
one
another
to
be
covered
with
them.
467.
“Each
one
had
two
which
covered
the
other
side
of
the
body.”
Their
bodies
are
the
secrets
inside
the
wings,
for
the
wings
are
the
appellations,
and
their
bodies
are
the
holy
names
El,
Elokim,
HaVaYaH,
from
which
there
is
the
body
of
the
animals
on
which
the
wings,
the
appellations,
are
clothed.
This
is
so
because
the
body
of
the
animals
is
HGT,
the
three
names,
and
the
wings
are
the
appellations.
Nevertheless,
these
are
like
those,
the
wings
are
in
covered
Hassadim,
like
their
body,
as
it
is
written,
“And
I
heard
the
sound
of
their
wings
like
a
voice:
El,
Elokim,
HaVaYaH.
Their
wings
are
the
appellations
of
these
names,
and
they
are
Great,
Mighty,
and
Awesome.
Great
is
an
appellation
of
El;
Mighty
is
an
appellation
of
Elokim;
and
Awesome
is
an
appellation
of
the
name
HaVaYaH.
The
sound
of
their
wings,
which
is
Great,
Mighty,
and
Awesome,
is
tantamount
to
the
three
names
El,
Elokim,
HaVaYaH,
the
body
of
the
animals.
However,
this
is
in
the
secrets
above,
from
the
firmament
and
above,
where
it
is
to
hide
everything
in
concealment,
where
the
Hassadim
that
are
covered
from
Hochma
govern.
For
this
reason,
the
appellations
are
also
in
covered
Hassadim,
like
the
names.
However,
below,
the
wings
stand
in
a
mirror,
in
illumination
of
Hochma.
Not
in
all
the
level
of
Hochma,
but
to
the
extent
of
five
hundred
parasangs,
which
are
HGT
NH,
where
each
is
in
one
hundred
degrees.
However,
GAR
of
Hochma
are
missing
in
them
since
they
were
concealed
through
the
middle
line,
and
they
are
the
wings
that
shine
in
a
mirror.
468.
There
are
five
voices
here,
corresponding
to
the
five
upper
ones
that
are
concealed
from
Hochma,
as
it
is
written,
“And
I
heard
the
sound
of
their
wings
as
the
sound
of
many
waters,
as
the
voice
of
Shaddai
[God]
as
they
walked,
the
sound
of
a
flurry,
like
the
sound
of
a
camp.”
The
voice
of
their
wings
is
three
appellations:
Great,
Mighty,
and
Awesome.
“Like
the
sound
of
many
waters,”
since
there
is
one
name
in
these
appellations,
that
name
from
among
those
names
that
are
inside,
and
it
is
the
name
El.
That
name
goes
inside
these
appellations,
the
wings,
and
it
is
a
name
like
the
name
of
many
waters,
since
many
waters
are
Hesed,
which
is
called
“water,”
and
the
name
of
the
Hesed
is
El.
From
here,
that
name
expands
to
the
lower
ones,
to
the
appellations
that
shine
from
the
Chazeh
and
below.
469.
“As
the
voice
of
Shaddai”
is
the
name
Elokim,
since
the
lower
ones
are
also
called
by
that
name,
since
the
arbiters
are
also
called
Elokim.
It
is
sealed
in
the
lower
ones,
Elokey
[God
of],
as
it
is
written,
“the
God
of
Abraham
and
the
God
of
Nahor.”
For
this
reason,
it
is
also
implied
in
the
words
“As
the
voice
of
Shaddai,”
which
is
the
Yesod.
“The
sound
of
a
flurry”
is
the
name
called
Elokah
[God].
This
name
is
built
in
the
courthouse
of
below,
in
the
place
where
merit
is
present,
in
Malchut,
and
not
from
the
side
of
the
guilt
in
judgment
in
her,
but
from
the
side
of
innocence
in
judgment
in
her.
“As
the
sound
of
a
camp”
is
the
name
where
Jacob
is
present,
the
name
of
the
middle
line,
of
which
it
is
written,
“this
camp
of
God.”
470.
The
voice
where
Jacob
is
present,
the
middle
line,
the
wings
cover
one
body
that
contains
right
and
left,
to
separate
the
dispute
between
right
and
left,
in
order
to
reveal
the
Hochma
from
the
Daat
and
connect
one
body
here,
and
one
body
here,
as
it
is
written,
“two
of
each,
one
touched
the
other,”
connecting
a
person,
the
body,
in
order
to
draw
the
Daat
and
separate
the
dispute
from
one
another.
For
this
reason,
the
voice
where
Jacob
is
present
is
called
“the
sound
of
a
camp,”
since
the
voice
of
Jacob,
the
middle
line,
separates
between
the
right
and
the
left,
which
cling
to
the
dispute
between
them,
and
connects
them
to
each
other
to
be
one,
for
by
separating
them,
where
the
right
line
shines
from
above
downward,
and
the
left
line
shines
from
below
upward,
by
this
he
can
connect
them
into
one
body.
471.
Two
other
wings
cover
the
body,
and
all
of
them
are
engraved
and
decorated
with
letters
of
the
holy
name
of
forty-two
letters
under
two
stones
above
and
below,
to
know
the
Creator
in
His
name
and
in
His
honor,
to
be
one.
There
are
thirty-two
paths
of
wisdom,
twenty-two
letters
of
ZA,
and
ten
Sefirot
of
YESHSUT,
where
by
the
two
of
them
together,
the
Hochma
is
revealed.
In
other
words,
through
the
ascent
of
ZA
to
decide
in
the
right
and
in
the
left
of
YESHSUT,
the
Hochma
is
revealed.
This
is
regarded
as
illumination
of
VAK
of
Bina,
since
YESHSUT
are
only
VAK
of
Bina.
There
are
forty-two
letters
there,
when
in
addition
to
the
thirty-two
paths
of
wisdom,
the
ten
Sefirot
of
Hassadim
of
AVI
are
revealed,
the
pure
air,
and
ten
with
thirty-two
are
forty-two.
At
that
time,
GAR
of
Bina
shine,
and
therefore,
the
name
Mem-Bet
[42]
shines
in
the
Rosh
of
ZA,
since
it
receives
them
from
the
GAR
of
Bina,
upper
AVI,
which
are
the
Rosh.
The
thirty-two
paths
of
wisdom
shine
in
VAK
of
ZA,
since
they
are
received
from
YESHSUT,
VAK
of
Bina,
which
are
Guf
[body].
However,
the
Guf
of
ZA,
HGT
NHY,
is
also
divided
into
GAR
and
VAK,
HGT
from
the
Chazeh
and
above,
GAR
of
the
Guf.
NHY
from
the
Chazeh
and
below
are
VAK
of
the
Guf.
You
find
that
NHY
of
ZA,
VAK,
receive
illumination
of
Hochma
from
YESHSUT,
from
VAK
of
Bina,
the
thirty-two
paths
of
Hochma.
HGT
of
ZA
receive
from
the
ten
Sefirot
of
Hassadim
of
AVI,
in
addition
to
the
thirty-two
of
YESHSUT,
the
name
Mem-Bet.
Hence,
forty-two
letters
govern
in
HGT
of
ZA,
the
Hassadim
of
upper
AVI,
and
the
illumination
of
Hochma
is
covered
with
them.
In
NHY
of
ZA,
Hochma
of
YESHSUT
shines
in
thirty-two
paths
of
wisdom
[Hochma].
We
could
ask
if
because
HGT
of
ZA
receive
from
the
ten
Sefirot
of
Hassadim
of
upper
AVI,
they
should
not
have
been
called
“ten
letters”
and
not
forty-two
letters,
since
before
ZA
receives
the
thirty-two
paths
of
wisdom
from
YESHSUT,
the
Hassadim
in
him
are
regarded
as
VAK
without
a
Rosh,
and
he
cannot
receive
from
AVI
the
Hassadim
of
the
pure
air,
GAR,
and
preferable
to
Hochma.
However,
if
so,
he
first
receives
the
thirty-two
paths
of
wisdom
from
YESHSUT,
and
when
he
is
completed
in
Hochma
[wisdom],
he
can
rise
further
and
receive
the
Hassadim
of
AVI,
GAR
and
Rosh.
It
follows
that
it
is
impossible
to
receive
the
ten
of
AVI
unless
he
already
has
the
thirty-two
of
YESHSUT;
this
is
why
the
ten
of
AVI
are
named
forty-two
letters.
However,
if
he
receives
the
ten
of
AVI,
they
govern
the
thirty-two
of
YESHSUT,
since
they
are
GAR.
For
this
reason,
the
Hochma
is
covered
with
HGT
of
ZA,
and
wherever
the
name
Mem-Bet
shines,
Hochma
is
covered.
Two
other
wings
cover
the
body,
and
all
are
engraved
and
decorated
in
letters
of
the
holy
name
of
forty-two
letters,
where
all
the
aforesaid
covers
are
engraved
and
decorated
through
the
name
“forty-two
letters,”
which
are
ten
Sefirot
of
Hassadim
of
AVI
that
contain
within
them
the
thirty-two
paths
of
wisdom.
The
name
Mem-Bet
shines
under
two
stones,
above
and
below,
where
the
stone
above
is
Bina,
and
the
stone
below
is
Malchut.
This
is
so
because
Bina
is
the
upper
throne,
which
HGTM,
the
animals
of
ZA,
carry.
The
name
“forty-two
letters”
shines
in
them.
The
stone
below,
Malchut,
is
the
lower
throne,
which
the
animals
of
Malchut
carry.
In
these
animals,
too,
the
name
Mem-Bet
shines,
as
in
the
animals
of
ZA,
for
this
name
covers
the
Hochma,
as
it
is
written,
“and
two
cover
their
bodies,”
covering
the
illumination
of
Hochma
in
the
body
of
the
animals
by
the
power
of
the
name
Mem-Bet
that
shines
in
them.
In
order
to
know
the
Creator
in
His
name
and
in
His
honor,
Malchut
is
called
“name”
and
“honor,”
to
be
one,
in
one
illumination,
since
as
the
name
Mem-Bet
covers
the
Hochma
in
the
animals
of
ZA,
so
it
covers
the
Hochma
in
the
animals
of
Malchut.
472.
Forty-eight
Merkavot
[pl.
of
Merkava],
covered
in
themselves,
are
covered
from
the
side
of
the
person
sitting
on
the
throne,
ZA,
in
forty-eight
letters.
Two
hundred
other
ones
are
engraved
themselves,
and
together,
they
are
248,
corresponding
to
the
248
organs
of
the
body.
All
of
them
control
the
throne
below,
Malchut,
like
the
number
248
commandments
to-do
in
the
Torah,
which
are
“Remember!”
473.
The
person
sitting
on
the
throne
took
all
those
248
commandments
and
all
those
secrets
of
the
248
organs
of
the
body,
and
sat
their
secret
into
the
holy
throne,
and
in
them,
the
throne
ascended
by
365
other
commandments
not-to-do,
which
are
“Keep!”
The
248
commandments
to-do
draw
covered
Hassadim
since
they
come
from
HGT
of
ZA,
which
are
covered
Hassadim.
They
are
divided
according
to
the
three
lines
in
ZA,
where
two
Sefirot
HG
are
two
lines
right
and
left,
extended
to
him
from
Bina,
are
two
hundred,
since
the
Sefirot
of
Bina
are
hundreds,
and
the
Sefira
Tifferet,
the
middle
line,
ZA
himself,
who
corrects
the
two
lines
of
Bina,
is
regarded
as
forty-eight,
since
he
has
twelve
combinations
of
HaVaYaH
in
him,
with
four
letters
in
each,
which
are
forty-eight.
From
here
comes
the
number
248:
two
hundred
from
HG,
and
forty-eight
from
Tifferet.
They
are
also
called
the
248
organs
of
the
body
because
ZA
is
called
“body,”
who
is
essentially
the
three
Sefirot
HGT,
in
which
there
are
248
phases.
The
forty-eight
Merkavot
in
which
the
Hochma
is
covered
and
concealed,
are
covered
from
the
side
of
the
person
sitting
on
the
throne,
ZA,
the
middle
line,
and
covered
Hassadim
control
him
in
forty-eight
letters
from
the
twelve
combinations
of
HaVaYaH
in
the
middle
line.
Two
hundred
other
ones
are
engraved
in
themselves,
HG,
the
two
lines
that
ZA
takes
from
Bina,
each
one
is
one
hundred,
and
they
are
two
hundred,
and
together
248,
corresponding
to
the
248
organs
of
the
body.
All
of
them
govern
the
throne
below,
where
the
248
phases
of
covered
Hassadim
in
HGT
of
ZA
control
Malchut,
who
is
called
a
“throne,”
to
diminish
the
GAR
of
Hochma
in
Malchut
so
she
shines
only
from
below
upward,
VAK
of
Hochma.
During
the
coupling,
they
completely
control
her,
returning
Malchut
to
being
covered
Hassadim
like
the
248
of
ZA,
like
the
number
248
commandments
to-do
in
the
Torah,
which
are
“Remember!”
since
ZA
is
Remember
and
Malchut
is
Keep,
and
the
248
commandments
to-do,
to
draw
covered
Hassadim,
are
from
ZA,
“Remember!”
The
365
not-to-do
are
365
corrections
to
conceal
the
GAR
of
Hochma
of
the
left,
which
shine
from
above
downward,
and
to
draw
illumination
of
Hochma
in
an
ascent
from
below
upward,
VAK
of
Hochma.
Hence,
the
365
not-to-do
are
in
“Keep!”
in
Malchut,
or
from
the
Chazeh
and
below
of
ZA,
which
is
the
place
of
illumination
of
Hochma
from
above
downward,
since
from
the
Chazeh
and
below
of
ZA,
too,
it
is
regarded
as
Malchut,
since
they
clothe
in
Malchut.
For
this
reason,
they
are
in
the
number
365,
since
from
the
Chazeh
and
below,
there
are
three
and
a
half
Sefirot,
which
are
half
of
Tifferet
and
NHY,
where
each
one
is
one
hundred,
and
they
are
350
phases.
Since
they
are
the
correction
of
the
Hochma,
GAR,
Yod-Hey,
fifteen
is
added
to
them,
which
is
Yod-Hey
in
Gematria,
and
they
are
365
phases.
However,
all
the
power
of
these
365
corrections
to
conceal
the
Hochma
that
is
from
above
downward
and
to
draw
it
only
by
way
of
ascent
comes
from
HGT
of
ZA,
where
there
is
the
middle
line
that
does
all
these,
and
also
the
plentiful
Hassadim.
The
person
sitting
on
the
throne
took
all
248
commandments
to-do
to
all
those
secrets
of
the
248
organs
of
the
body
and
sat
their
secret
into
the
holy
throne,
sitting
their
illumination
inside
the
Malchut
that
is
called
a
“throne.”
In
them,
in
the
illumination
of
the
248
Hassadim
that
the
throne
receives,
the
throne
rises
in
365
commandments,
for
the
illumination
of
the
throne,
Malchut,
corrects
so
as
to
shine
in
a
manner
of
ascent,
from
below
upward,
in
365
ways
and
corrections,
365
commandments
not-to-do,
which
are
“Keep!”
The
248
commandments
to-do,
which
are
covered
Hassadim,
their
place
is
in
HGT,
the
body
of
the
animals
that
receive
from
HGT
of
ZA,
which
are
covered
Hassadim.
Hence,
they
are
Remember,
ZA.
The
place
of
the
365
commandments
not-to-do,
in
illumination
of
Hochma,
is
in
Malchut,
since
illumination
of
Hochma
is
revealed
only
in
Malchut,
or
in
TNHYM
from
the
Chazeh
and
below
of
ZA,
which
belong
to
Malchut.
This
is
why
they
are
Keep,
Malchut.
It
is
said
in
several
places
in
The
Zohar
that
365
are
in
GAR,
and
248
are
in
VAK.
This
is
so
because
“My
name”
with
Yod-Hey
is
365
in
Gematria,
and
“My
memorial”
with
Vav-Hey
is
248
in
Gematria.
Thus,
365
is
Yod-Hey,
GAR,
and
248
is
Vav-Hey,
VAK.
However,
the
365
[commandments]
not-to-do
are
the
corrections
of
Hochma,
GAR;
this
is
why
they
are
Yod-Hey,
and
the
248
corrections
of
Hassadim,
ZA,
are
Vav-Hey.
However,
the
place
of
their
illumination
is
reversed,
since
248,
which
is
covered
Hassadim,
shine
in
HGT,
which
is
ZA
and
GAR
of
the
Guf,
and
the
365,
which
are
the
corrections
of
Hochma,
shine
in
TNHY
of
ZA
and
in
Malchut,
which
are
VAK
of
the
Guf.
474.
The
upper
throne,
Bina,
elicited
613
lights
from
one
hidden
spring,
whose
controller
has
been
concealed.
No
one
knows
that
spring,
and
there
is
no
one
to
look
at
it.
It
is
written
about
it,
“It
is
hidden
from
the
eyes
of
all
the
living,
and
concealed
from
the
birds
of
the
air.”
This
is
so
because
the
whole
cause
that
corrects
the
three
lines
is
the
screen
of
Hirik
of
the
middle
line,
which
diminishes
the
GAR
of
Hochma
and
unites
the
right
and
the
left,
which
reveal
the
Hassadim
in
the
248,
and
the
Hochma
in
the
365.
That
screen
draws
its
power
from
Malchut
of
the
quality
of
judgment,
which
is
concealed
in
upper
Ima.
475.
It
is
written,
“The
throne
had
six
steps,”
which
are
HGT
and
NHY
incorporated
in
HGT,
and
they
are
from
the
Chazeh
and
above.
There
are
six
sides
below,
in
Malchut,
in
the
bottom
throne,
like
the
six
sides
above
in
Bina,
in
the
upper
throne.
This
is
so
because
there
are
six
steps
to
the
upper
throne,
HGT
of
ZA,
and
NHY
that
are
incorporated
in
HGT,
and
six
steps
to
the
bottom
throne,
HGT
of
the
animals
in
Malchut,
and
NHY
that
are
incorporated
in
these
HGT.
These
and
those
cannot
look
to
know
the
honor
of
the
throne
that
is
on
them,
much
less
the
one
who
is
on
the
throne,
that
on
the
upper
throne,
there
is
Hochma,
and
on
the
bottom
throne,
there
is
ZA.
They
all
stand
under
the
throne
in
dread
and
fear,
carrying
the
throne
on
them
without
knowing
to
which
place
the
bodies
connect,
as
it
is
written,
“two
wings
of
each,
one
touched
the
other,”
in
order
to
lift
the
throne.
At
that
time,
all
the
appellations
that
cover
the
holy
names
govern
over
their
names,
and
the
Creator
is
called
by
an
appellation.
The
bodies
of
the
animals
that
carry
the
throne
are
the
bodies
of
the
animals
that
carry
the
upper
throne,
Bina,
which
are
HGT
of
ZA,
and
they
are
the
bodies
of
the
animals
that
carry
the
bottom
throne,
Malchut.
They
are
all
in
Hassadim
that
are
covered
from
Hochma,
and
Hochma
is
revealed
only
in
the
legs
of
the
animals,
TNHY,
or
in
their
wings,
which
are
also
TNHY.
Although
we
say
that
the
bodies
of
the
animals
are
HGT,
NHY
are
nevertheless
incorporated
in
them,
and
they
are
six
Sefirot
HGT
NHY,
but
they
are
all
above
the
Chazeh.
For
this
reason,
they
are
all
covered
with
Hassadim.
There
are
six
steps
to
the
upper
throne,
HGT
NHY
in
HGT,
animals
of
ZA,
and
six
steps
to
the
lower
throne,
HGT
NHY
that
are
in
HGT,
and
the
animals
of
Malchut.
These
and
those
cannot
look
to
know
the
honor
of
the
throne
that
is
on
them,
much
less
who
is
on
the
throne,
since
they
are
in
Hassadim
that
are
covered
from
Hochma.
They
are
all
in
dread
and
in
fear
of
revealing
the
Hochma
since
HGT
are
GAR
of
the
Guf,
and
if
Hochma
were
to
be
revealed
in
them,
the
GAR
of
Hochma
would
be
revealed,
and
the
screen
of
Hirik
of
the
middle
line
casts
terror
so
as
not
to
disclose
them.
And
behold,
when
the
right
and
left
of
the
body
unite
into
one
body,
they
reveal
Hochma,
as
it
is
written,
“two
of
each,
one
touched
the
other.”
They
do
not
know
to
which
place
the
bodies
connect,
meaning
the
animals
do
not
know
how
to
connect
the
bodies
and
reveal
the
Hochma,
as
it
is
written,
“two
wings
of
each,
one
touched
the
other”
in
order
to
raise
the
throne,
since
only
the
wings
connect
one
to
the
other
so
that
Hochma
will
shine
by
way
of
ascension,
which
are
appellations
and
not
the
holy
names.
But
the
bodies,
the
holy
names,
do
not
know
them
to
connect
them
and
discover
Hochma,
since
the
bodies
of
the
animals
are
in
covered
Hassadim.
During
the
illumination
of
Hochma,
there
are
changes
that
reveal
Hochma,
governing
the
holy
names,
for
the
leadership
is
according
to
the
appellation
and
not
according
to
the
holy
names.
Also,
during
the
illumination
of
Hochma,
the
Creator
is
called
by
an
appellation
and
not
by
a
name,
since
then
the
appellations
govern
and
operate,
and
not
the
holy
names.
476
When
the
throne
stands
in
an
appellation
of
joy,
after
the
throne
has
received
the
appellation
that
reveals
Hochma,
meaning
when
Malchut,
the
throne,
comes
for
a
coupling
with
ZA,
at
which
time
she
returns
to
covered
Hassadim
like
ZA,
and
therefore
the
animals
let
their
wings
down,
and
no
longer
govern
those
appellations
and
wings
that
reveal
Hochma.
Their
joy
at
that
time
of
coupling
is
that
these
appellations
are
as
it
is
written,
“they
let
their
wings
down,”
so
as
not
to
control
to
reveal
the
Hochma,
so
they
do
not
interrupt
the
coupling
of
ZA
and
Malchut,
since
then
the
Creator
is
called
by
the
other
upper
holy
names,
since
then
the
holy
names
operate
and
not
the
appellations.
477.
“While
they
stood,
they
let
down
their
wings,”
when
they
stand
on
their
existence,
when
they
do
not
journey
to
reveal
Hochma,
since
Hochma
is
revealed
only
in
journeying,
in
the
appearance
of
three
lines
one
at
a
time.
Rather,
they
stand
and
rejoice
in
the
joy
of
holiness,
and
shine
from
the
light
of
Hassadim
that
they
take
from
the
throne,
from
Malchut,
which
is
then
in
a
coupling
with
ZA.
For
this
reason,
“they
let
down
their
wings,”
and
the
upper,
holy
names
govern—El,
Elokim,
HaVaYaH—for
then
the
Creator
is
called
by
them,
and
not
by
appellations.