77. It is written in Zechariah, “I see, and behold, a lamp all of gold with its bowl on its top, and its seven candles on it, seven, and seven spouts for the candles that are on its top.” The meaning of the pure lamps was revealed to Zechariah—one that arranges itself and does not illuminate by itself, Malchut, and one that illuminate and is from ZA.
78. “I see, and behold, a lamp” is the lamp that arranges itself in praises of colors, meaning the Sefirot engraved in the name ADNI, Malchut. By that name Malchut illuminates to the lower ones, and properly nourishes and provides for them.
79. “A lamp all of gold” is the courthouse in the name Elokim, to judge the entire world, which is in judgment. After that name, Elokim, the world was created. Everything in the left. “Gold” indicates illumination of Hochma on the left, for all the judgments in the world extend from the left. Also, this Hochma illuminates only together with many judgments.
80. “A lamp all of gold.” “All” means wholeness, when Malchut is completed on the right side, when the name HaVaYaH is strengthened in her, which is Hesed and right, for then Malchut is entirely under the canopy with HaVaYaH, when all the worlds are in one unity and love.
It is so because then, “its bowl [is] on its top.” It is written Gula [bowl] without a Vav, which is the source of the righteous, Yesod, who became a river whose streams delight the city of God, Malchut. It bears fruits and offspring in the name Tzevaot, and it is bounded by twelve boundaries to the four directions of the world, HG TM, each of which consists of three lines, which are twelve.
81. “...and its seven candles on it.” The illuminating lamp is the upper name, HaVaYaH, engraved in seventy names, which are seventy-two names. These are primarily seventy names by which the Creator is named, and which illuminate to seven pillars on which the world stands—HGT NHYM.
82. “Seven, and seven spouts [candlesticks]” are the lower ones that stand opposite the upper ones. They all grip to the candles on its top—the illumination of the name AB [seventy-two]. “Seven, and seven spouts” are seven days and seven days, seven Sefirot—the upper ones in ZA and the lower ones in Malchut—connecting together.
83. “Seven, and seven” are all above in ZA. Although there are only seven Sefirot in ZA—Bina and HGT NHY—because each is included with another, they are fourteen Sefirot, seven and seven. However, it is good that the six Sefirot HGT NHY are included in one another, but with whom is the remaining one, Bina, included?
84. When all amount to twelve, where HGT NHY are included in one another and become twelve, the one standing over them, Bina, which compliments them to thirteen, is included in the one stands above it—a degree in which all are included. This is the uppermost point, Hochma from which all emerge, and with which they become fourteen.
85. There are two degrees, each is called “seven.” One is the next world, Bina, YESHSUT, in which there are seven Sefirot, HGT NHYM. Also, it is called “seven,” as it is written concerning the First Temple, which is Bina, “And they built it seven years.” One is the righteous, Yesod, who is called “seven,” comprising seven Sefirot HGT NHYM, as it is written, “For seven times shall a righteous fall and rise,” seven risings corresponding to seven falls.
86. These two Sefirot, Bina and Yesod, called “seven spouts for the candles,” are one on that side and one on the other side. Although they are counted among those candles, since the seven candles are Bina and HGT NHY, they already contain Bina and Yesod. Hence, the merit of all the candles comes from those two, which are their seven and seven spouts.
It is so because these candles shine on the top of the lamp, and the lamp illuminates by their power to rise up to Bina. When the lamp rises, meaning Bina, it rises from degree to degree, from Sefira to Sefira, until everything unites above, in Bina. This is the meaning of what is written, “The song of songs that is for Solomon,” meaning that everything unites in Solomon, Bina, for “song” is Malchut, “of songs” is Yesod, “which is” is ZA, and all unite in Bina, which is “for Solomon.”
87. The Song of Songs was determined according to the words of Elijah with permission from the upper one. The Song of Songs is the praise of praises to the king that peace is his, Bina, for he is the place that needs joy, where there are no anger or judgment because the next world, Bina, is all joy, delighting everyone. For this reason, it sends gladness and joy to all the degrees.
88. As the awakening of gladness should be evoked from this world upward, joy and gladness should be evoked from the world of the moon, Malchut, to the upper world, Bina. Therefore, the worlds stand in one manner and the awakening rises only from below upward.