Gold
and
Silver
and
Bronze
–
2
227)
“And
they
shall
take
a
donation
for
Me,”
which
is
the
Malchut
that
is
united
with
ZA.
In
what
is
she
a
donation?
In
gold,
the
left
line,
since
from
there
she
is
fed
first
because
she
is
the
lower
Gevura
that
comes
from
the
side
of
gold,
from
which
there
is
illumination
of
Hochma,
for
the
Malchut
is
built
from
the
left
line.
And
although
she
comes
from
the
gold,
she
remains
only
on
the
side
of
silver,
the
right
line,
in
illumination
of
Hassadim.
228)
This
is
the
meaning
of
a
cup
of
blessing,
which
implies
Malchut,
called
a
“cup,”
which
should
be
received
with
the
right
and
with
the
left.
But
the
majority
remains
on
the
right,
and
the
left
evokes
the
right,
imparting
it
with
illumination
of
Hochma
in
it,
and
not
clinging
to
it
because
the
cup
is
placed
between
right
and
left,
and
the
left
unites
and
becomes
included
in
the
right.
Then
the
right
clings
above
in
ZA,
as
it
is
written,
“His
left
is
under
my
head
and
His
right
shall
embrace
me.”
Gold
and
silver
are
as
it
is
written,
“Mine
is
the
silver
and
Mine
is
the
gold,”
which
are
right
and
left
of
ZA.
But
in
Malchut
gold
comes
first,
then
silver
because
she
is
built
from
the
left
line,
gold.
229)
Bronze
is
a
gold-like
color
because
it
is
made
of
the
color
of
gold
and
the
color
of
silver.
This
is
the
Malchut
that
receives
in
the
left
and
right
of
ZA,
which
are
gold
and
silver.
For
this
reason,
the
bronze
altar
is
small,
as
it
is
written,
“For
the
bronze
altar
that
was
before
the
Lord
was
too
small
to
hold
the
burnt
offering,”
and
as
it
is
written,
“And
David
was
the
youngest
[in
Hebrew:
smallest],”
which
is
Malchut,
called
the
“small
light.”
And
even
though
he
is
small,
everything
is
gripped
within
it.
The
other
altar,
the
inner
one,
is
not
called
“small”
even
if
it
were
only
one
cubit
by
one
cubit,
since
it
is
not
dependent
on
the
measure,
for
it
is
not
small,
but
only
as
it
is
written,
“The
great
light
for
the
governance
of
the
day
and
the
small
light
for
the
governance
of
the
night.”
The
bronze
altar
is
the
small
light,
and
the
great
light
is
the
inner
altar,
the
gold
altar.
230)
Azure
is
azure
of
a
Tzitzit.
Azure
is
a
chair,
a
hand
Tefillin,
Malchut,
the
judgment
chair,
in
which
soul
sentences
are
sentenced—Malchut
on
the
part
of
the
harsh
judgement
in
her.
There
is
a
chair
in
which
monetary
sentences
are
sentenced,
which
is
a
weak
judgement,
and
there
is
a
chair
in
which
soul
sentences
are
sentenced,
which
is
a
harsh
judgement,
and
azure
is
the
harsh
judgement
in
Malchut.
For
this
reason,
all
the
colors
are
good
for
dreams
except
azure,
so
he
will
know
that
his
soul
is
being
sentenced.
And
when
the
soul
is
being
sentenced,
the
body
is
sentenced
for
extinction.
That
dream
needs
much
mercy.
231)
Azure
is
a
chair,
of
which
it
is
written,
“As
the
appearance
of
a
sapphire
stone;
and
upon
the
likeness
of
the
throne.”
It
is
also
written,
“And
a
brightness
round
about
it,”
since
it
is
used
for
making
covers
for
the
Tzitzit,
and
the
brightness
shines
for
it
and
returns
to
the
green
color,
in
which
more
white
is
seen.
This
is
planet
Venus
[Heb:
Noga,
the
same
word
for
“brightness”
and
for
“Venus”],
which
shines
before
dawn.
From
that
time
on,
the
time
of
the
Shema
reading
begins,
since
the
azure
color
has
changed
into
the
color
green,
which
is
weak
judgement.
And
this
is
why
it
is
forbidden
to
judge
souls
at
night,
since
the
azure
color
dominates
and
permission
is
given
to
snatch
a
soul
without
trial.
At
that
time,
the
Sitra
Achra
has
the
power
to
confuse
the
minds
of
the
judges
because
the
sentence,
which
is
ZA,
mercy,
does
not
govern.
232)
When
the
morning
comes
and
the
right
[side]
that
is
above
awakens,
a
light
comes
out,
reaches
the
azure,
and
changes
from
what
it
was.
At
that
time,
the
right
controls
it
and
the
holy
throne
of
mercy
becomes
attached
to
it.
From
that
time
on
is
the
time
of
the
Shema
reading.
233)
Crimson
and
a
worm
of
scarlet.
Crimson
is
a
collection
of
all
the
colors
together,
white-red-green,
ZA,
the
middle
line.
A
worm
of
scarlet
or
of
scarlets?
It
is
written,
“For
all
her
household
are
clothed
with
scarlets,”
which
is
a
color
called
“scarlet,”
is
the
point
of
the
key
in
Malchut.
It
includes
within
it
all
the
colors,
as
well
as
the
point
of
the
lock.
Scarlet
and
scarlets
are
the
same.
It
is
called
“scarlets”
when
all
are
included
in
it,
the
lock,
too.
The
scarlet
comes
out
of
the
upper
throne,
ZA,
who
is
a
throne
to
Bina
and
governs
the
azure
from
the
right
side,
the
key.
He
is
the
guardian
of
Israel,
and
it
is
written
about
him,
“Michael
is
your
minister,”
Hesed,
in
whom
there
is
the
key.
He
is
called
a
“worm”
because
his
power
is
in
the
mouth,
the
corrected
screen
in
the
Peh
of
Rosh.
Like
a
worm
that
breaks
everything
and
uproots
everything,
if
the
judgements
of
the
lock
that
are
included
in
it
appear,
they
cause
the
departure
of
all
the
lights.
234)
“Scarlet
worm
and
six.”
These
are
two
colors
of
the
right
and
left
together,
white
and
red.
Both
are
in
Yesod
because
the
judgements
in
Malchut
are
included
in
Yesod.
“And
six”
is
linen
in
which
six
strings
connect,
meaning
Yesod,
as
it
is
written,
“His
body
also
was
like
onyx,”
who
is
Angel
Gabriel.
It
is
so
because
in
those
two,
HG
in
Yesod,
are
Michael
and
Gabriel
included—Michael
in
the
scarlet
worm
and
Gabriel
in
the
linen.
235)
“And
goats.”
Goats
are
lower
Gevurot,
in
the
externality,
Tifferet
and
Malchut
in
the
shells
of
Noga
of
Beria.
They
cover
the
internals
in
the
Kedusha
[holiness],
and
all
is
needed.
Room
should
be
given
to
everything
because
they
come
from
the
side
of
gold,
extended
from
the
side
of
Gevura,
gold.
“Rams'
skins
dyed
red”
are
extension
of
two
sides,
right
and
left,
HB
of
the
Noga
Shell
to
cover
for
the
Kedusha
in
another
place.
It
is
so
because
the
goats
cover
their
corresponding
phases
in
the
Kedusha,
and
the
rams’
skins
dyed
red
cover
their
corresponding
phases
in
Kedusha.
236)
“Dugong
skins”
are
one
phase
that
has
grown
inside
the
Sitra
Achra
in
the
ruin
and
is
not
present
in
the
world.
It
is
considered
purity.
It
is
called
“porpoise”
and
it
is
ZON
of
Noga
of
Atzilut,
who
grows
inside
the
three
shells,
as
it
is
written,
“Stormy
Wind,”
“Great
Cloud,”
and
“Blazing
Fire.”
237)
In
King
Solomon’s
book,
there
are
high
secrets
in
the
bronze
altar.
It
is
written,
“You
shall
make
an
altar
of
earth
for
Me,”
meaning
the
Malchut.
Bronze
is
when
other
mountains
govern
and
Malchut
must
feed
them.
She
is
dyed
in
the
bronze
color
to
feed
them,
for
then
Malchut
is
called
“the
bronze
altar,”
and
they
are
called
“the
bronze
mountains.”
238)
A
spirit
is
drawn
into
those
bronze
mountains
from
within
the
altar,
Malchut,
who
is
the
letter
Nun
in
Nehoshet
[bronze].
When
the
altar
departs
in
another
ascent,
the
letter
Nun
departs,
meaning
the
holy
altar,
leaving
the
spirit
of
the
bronze
mountains,
the
letters
Het-Shin-Tav.
When
the
spirit
ascends
in
its
existence,
it
is
called
a
TaHaSh
“porpoise”
because
the
letter
Nun
has
departed
it.
239)
The
spirit
of
the
porpoise
divides
into
several
spirits,
which
are
called
“porpoise,”
too.
This
is
why
that
people
is
called
Tahash
[porpoise],
as
it
is
written,
“And
Tahash,
and
Maacah.”
They
knew
this
animal,
Tahash,
who
was
in
the
tabernacle,
which
is
called
after
them.
240)
“And
acacia
wood.”
These
are
the
sacred
secrets
of
those
boards
of
the
tabernacle,
which
are
called
“acacia
wood.”
It
is
written,
“And
he
made
the
boards
for
the
tabernacle
from
Acacia
wood,
standing
up,”
and
it
is
written,
“Seraphim
[type
of
angels]
stand,”
to
teach
that
the
boards
are
Seraphim.
241)
Oil
for
lighting
is
an
extension
of
the
holy
oil
of
Gadlut,
to
draw
the
Mochin
of
GAR
upon
them.
“Onyx
stones
and
setting
stones”
are
the
holy
stones,
the
foundations
of
the
tabernacle,
which
are
four
angels,
Michael,
Gabriel,
Uriel,
and
Raphael.
Each
of
them
consists
of
three
lines,
which
are
the
12
carriers
of
the
Merkava,
Malchut,
in
those
holy
Merkavot,
those
12.
They
gather
alone
to
cherish
and
to
praise
in
garments
of
honor,
the
breastplate,
in
which
the
priest
intends
a
name
and
mentions
12
tribes.
This
is
why
they
are
12
stones.
242)
The
thirteen
kinds
are
gold,
silver,
and
more,
except
for
these
12
precious
stones
in
the
setting
stones,
and
all
amount
to
25
letters
in
the
upper
secret
of
the
unification.
Opposite
these,
Moses
carved
and
set
up
25
letters
in
the
verse
of
the
unification,
as
it
is
written,
“Hear
O
Israel
the
Lord
our
God,
the
Lord
is
one,”
which
are
25
engraved
letters
carved
in
the
upper
one.
243)
Jacob
wished
to
correct
the
unification
below,
in
Malchut,
and
set
up
24
letters,
which
are
“Blessed
be
the
name
of
the
glory
of
His
kingdom
forever
and
ever.”
He
did
not
complement
to
25
letters
because
the
tabernacle,
which
corresponds
to
Malchut,
was
still
not
corrected.
Once
the
tabernacle
had
been
established
and
the
first
thing
that
came
out
of
there
was
completed,
when
it
was
completed,
he
spoke
only
in
25
letters
to
show
that
it
was
completed
similar
to
the
upper
one,
ZA,
as
it
is
written,
“And
the
Lord
spoke
to
him
from
the
tent
of
meeting,
saying,”
thus
25
letters
[in
Hebrew].
The
root
of
Malchut
that
comes
forth
from
there
is
the
point
of
Chazeh,
where
there
are
judgements
of
screen
of
Hirik
of
ZA.
The
judgements
do
not
harm
ZA
himself,
as
they
are
at
his
Sium
[end],
since
ZA
is
essentially
HGT
through
the
Chazeh,
and
from
his
Chazeh
and
below
he
belongs
to
Malchut,
and
the
judgements
do
not
blemish
above
the
place
from
which
they
exit.
However,
Malchut
is
blemished
by
them
because
they
are
at
her
root.
Those
judgements
are
corrected
in
a
unification,
and
this
is
why
they
are
still
not
so
corrected
until
they
arrive
in
the
number
of
the
lights
to
complement
25
phases,
until
the
tabernacle
is
erected.
For
this
reason,
Jacob
corrected
only
twenty-four
letters,
“Blessed
be
the
honor
of
His
kingship
forever
and
ever,”
since
the
completeness
is
deficient
at
the
root,
the
point
of
Chazeh.
Since
the
tabernacle
has
been
erected
and
the
first
thing
that
emerged
from
there
has
been
completed,
meaning
that
the
root
has
been
completed—the
point
of
Chazeh
that
emerged
from
there—he
spoke
with
only
twenty-five
letters,
to
show
that
it
was
completed
such
as
the
upper
one,
since
once
her
root
at
the
point
of
Chazeh
has
become
light,
her
purity
is
equal
to
ZA,
and
she,
too,
has
twenty-five
phases,
like
him.
244)
Hence,
there
are
25
kinds
to
complement
the
correction
of
the
tabernacle,
and
all
of
these
letters
were
clarified
in
the
engraved
letters.
Because
the
tabernacle
was
complemented
in
these
letters,
it
is
called
Koh
[25],
in
the
complete
unification
of
the
tabernacle,
Malchut.
This
is
why
it
is
written,
“And
your
pious
ones
shall
bless
Koh
[You],”
which
are
the
letters,
“Bless
Koh,”
where
Koh
is
the
completion
of
the
entire
tabernacle
and
its
corrections.
Koh
corresponds
to
22
letters,
Torah,
Prophets,
and
Hagiographa,”
which
are
one
whole
and
one
secret.
245)
When
Israel
unite
the
unification
in
the
verse
of
the
25
letters,
which
are
“Hear
O
Israel
the
Lord
our
God,
the
Lord
is
one,”
and
in
“Blessed
be
the
name
of
the
glory
of
His
kingdom
forever
and
ever,”
which
are
24
letters,
each
of
them
aims
in
them.
All
the
letters
unite
together
and
49
gates
in
Yovel
[50th
year
anniversary/jubilee],
Bina,
rise
in
one
bonding.
It
is
so
because
25
and
24
are
49,
and
then
there
is
a
need
to
rise
up
to
Bina
and
not
more.
At
that
time,
the
49
gates
of
Bina
open
and
the
Creator
considers
that
person
as
though
he
had
kept
the
whole
of
the
Torah,
which
comes
in
49
faces.
246)
For
this
reason,
one
must
aim
the
heart
and
the
desire
in
25
and
in
24,
to
raise
them
in
the
heart’s
desire
to
the
49
gates.
Once
he
has
intended
in
that,
he
will
aim
in
the
unification
“Hear
O
Israel,”
and
in
“Blessed
be
the
name
of
the
glory
of
His
kingdom
forever
and
ever,”
which
are
the
whole
of
the
Torah.
Happy
is
he
who
intends
in
them
because
he
is
certainly
the
whole
of
the
Torah
above
and
below.
This
is
the
complete
person,
male
and
female,
since
“Hear
O
Israel”
is
male,
and
“Blessed
be
the
name
of
the
glory
of
His
kingdom
forever
and
ever”
is
female,
and
it
is
the
whole
of
the
faith.
247)
There
is
a
dispute
between
Shammai
and
Hillel
concerning
rising
and
laying
down.
It
is
written,
“When
you
lie
down
and
when
you
rise
up.”
Shammai
thinks
it
is
in
the
evening,
when
it
is
the
time
of
the
Nukva’s
governance,
and
in
the
Nukva
one
must
lean
and
read
the
Shema
laying
down.
In
the
morning,
when
the
male,
ZA,
governs
with
the
governance
of
the
upper
world,
one
should
rise
and
read
before
the
male,
just
as
a
prayer
must
be
standing
up.
Also,
whenever
the
male
comes,
it
should
be
while
standing
up.
248)
The
house
of
Hillel
thinks
that
if
ZA
were
alone
and
Malchut
were
alone,
they
would
have
to
be
divided,
and
this
would
be
standing
up,
and
the
other
would
be
laying
down.
But
once
we
connect
ZA
and
Malchut
in
a
bonding
of
49
faces
and
49
gates,
which
are
25
of
Shema
and
24
of
“Blessed
be
the
name
of
the
glory
of
His
kingdom
forever
and
ever,”
we
do
not
need
to
give—one
is
alone
and
the
other
is
alone—but
to
show
that
all
is
one,
without
separation.
The
morning
Shema
reading
and
the
evening
Shema
reading
must
not
be
divided.
As
it
happens
for
a
person,
so
he
should
cite,
whether
standing
up
or
lying
down,
for
they
are
both
in
one
bonding,
as
they
desire
it
and
as
it
should
be
seen.
249)
Hence,
the
male,
ZA,
is
in
VAK,
in
the
verse,
“Hear
O
Israel,”
which
are
the
six
other
words,
opposite
the
VAK
of
Gadlut
that
he
receives
from
AVI.
Also,
the
female
is
in
VAK
in
“Blessed
be
the
name
of
the
glory
of
His
kingdom
forever
and
ever,”
which
are
six
words
opposite
the
VAK
of
Gadlut
that
she
receives
from
ZA,
and
both
rise
in
one
bonding
in
49
gates.
In
all
places,
the
practice
follows
the
view
of
Hillel.