The Letter Yod

32) The letter Yod entered. She said to Him, “O Lord of the world, it is good for You to create the world with me, for I am the beginning of the holy Name, and it is proper for You to create the world with me.” He told her, “It is enough for you that you are carved in Me, you are inscribed in Me, and all My desire is in you. Rise up, it is improper for you to be uprooted from My name.”

Commentary: Since the Yod is the first letter in the name HaVaYaH, the beginning of the disclosure and the highest discernment of the holy light, she argued that the world would be created in her quality and the end of correction would be guaranteed.

And the Creator told her, “It is enough for you that you are carved in Me, inscribed in Me.” The letters’ questions and answers is the Creator’s playing with the letters. The question is the MAN and the answer is the MAD of upper light. The words “It is enough for you” are a correction of the boundary, when He told her, “Enough, expand no further,” as it was said in the holy name Shadai.

This is so because once the Yod began to expand in this great and holy light, the Creator stopped her and did not let her expand through the letter Tav, but only in the letter Shin, since He told her, “Enough, expand no further.” It was said, “Rise up, it is improper for you to be uprooted from My name,” for if you expand any further, you will no longer be able to be set in the name HaVaYaH.”

Explanation: It is written, “I am not read as I am written, for I am written in HaVaYaH and I am read in ADNI.” This is so because the name HaVaYaH never changes, as it is written, “I the Lord do not change.” And since over time there are corruptions and corrections, there are changes there. Thus, prior to the end of correction He is called ADNI, for in this name a change is possible, and not by the name HaVaYaH, in which there is no change.

Yet, after the end of correction, it will be read as it is written, as it is written, “And the name of the city from that day shall be, ‘The Lord is there.’” She was told, “Rise up, it is improper for you to be uprooted from My name,” for if some corruption were to occur in you, you would be uprooted from My name, since there are no corruptions or corrections in My name, HaVaYaH. Hence, you are unfit for the world to be created with you.”

Also, He told her, “It is enough for you that you are carved in Me, you are inscribed in Me, and all My desire is in you.” “In you” points to three degrees in the Yod in the name HaVaYaH: “carved” in Hochma de ZA, “inscribed” in Hochma of upper AVI, and “All My desire is in you” is in Hochma de AA, in Hochma Stimaa.

The Letters Tet, Het

33) The letter Tet entered. She said to Him, “O Lord of the world, it is good for You to create the world with me, for in me are You called Tov [good] and Yashar [upright].” He told her, “I will not create the world with you because your goodness is blocked within you and concealed within you, as it is written, ‘How great is Your goodness, which You have stored up for those who fear You.’ And since the good is hidden within you, it has no share in this world, which I wish to create, but only in the next world.

“Moreover, because your goodness is concealed within you, the gates of the palace will sink, as it is written, ‘Her gates have sunk into the ground.’ Also, Het stands opposite from you, and when you join together you will be Het-Tet, meaning sin. This is why those letters were not written in the holy tribes.” She promptly departed Him.

Explanation: The Tet is Yesod de ZA with respect to its internality, since the Tzadi is the ninth letter of ZA, who mates with the Nukva in Tzadik [righteous]. But Tet is the ninth letter of Bina de ZA, and she is the internality of Yesod de ZA. It is called Tov [good], as it is written, “Say, ‘A righteous is good.’” And since he is the Neshama of Yesod, where there is no gripping to the Klipot, the Tet argued that the world should be created with her.

“He told her, ‘Because your goodness is blocked within you and concealed within you.’” The light that the Creator created on the first day, Adam was watching and observing it from the end of the world to its end. When the Creator looked at the generation of the flood and the generation of Babylon, and saw that their works were corrupt, He stood and hid it for the righteous when the future comes, as it is written, “And God saw the light, that it was good,” and there is no good but a righteous, as it is written, “Say, ‘A righteous is good.’”

Commentary. When the Creator saw that the wicked would corrupt their works and would give a hold of this light to the Klipot, He hid it in the upper Tzadik [righteous] and Tzedek [justice] of AVI. This light extends in concealment from the Tzadik and Tzedek de AVI into the internality of Yesod de ZA, which is the Tet. In that correction, the Creator replied to the Tet, “Because your goodness is blocked within you and concealed within you. And since the good is concealed within you, it has no share of this world, which I wish to create, but in the next world. That is, because I need to hide you from the wicked, and you are fit only for the righteous who are worthy of receiving from the next world, you have no part in the correction of this world, which is ZON, since there is gripping to the outer ones in you.

“Moreover, because your goodness is hidden within you, the gates of the palace will sink, since this light shines only in the insides of Yesod, in concealment. Hence, the Nukva will not be able to receive of this light at her gates, unless through concealment in her internality. And because of that, the gates of Nukva sink into the insides of her Yesod, by which they are kept from the touch of the outer ones, and she is guaranteed that the outer ones will not govern her gates. It is as we learn, that at the time of the ruin, the enemies did not rule the gates of the palace, but were sunk in the earth. And since the letter Tet needs such care, you are not qualified for the creation of the world with you.”

“Also, the letter Het stands opposite from you, and when you join together you will be Het-Tet,” since Het is Hod, Malchut that is included in ZA, and is the left pipe in Yesod de ZA.

There are two pipes in Yesod de ZA: 1) the right one, Tet, for begetting souls. 2) The left one, Het, for discharging waste for the outer ones. The Het is considered the Kof that is included in Yesod, from which the tiny candle comes out to the outer ones—through which the outer ones acquire strength to resemble the holy Adam, as a monkey in front of a person. It is written about it, “God has made them one opposite the other.”

Those two pipes are close to one another, and there is only a hair’s breadth between them. For this reason, the left pipe has the strength to overcome the right pipe, and then it becomes Het-Tet, and in Gematria, Het-Tet is Tov (17) [good]. Thus, “One opposite the other.” This is so because when the right prevails, meaning Tet, it is Tov [good] in Gematria, as it is written, “Say, ‘A righteous is good.’” And if the left pipe, Het, prevails over the Tet, it is Het-Tet in Gematria [sin].

It was said, “The letter Het is opposite you.” This means that the left pipe, Het, has the power to overcome you, and then they, Het-Tet, unite as one and the Klipot can emit the abundance of Kedusha [holiness] to them. It is from them that there is domination to all the sins. It was said, “This is why those letters were not written in the holy tribes,” for this is why there are no letters Het, Tet, in the names of the tribes, indicating that they are high and separated from the Het, who is the root of the opposite power. It is as we learn, that Jacob’s bed was whole and no waste came out of it to the outer ones, as it was with Abraham and Isaac.

The Letter Zayin

34) The letter Zayin entered. She said to Him, “O Lord of the world, it is good for You to create the world with me, for in me Your children will keep the Sabbath, as it is written, ‘Remember the Sabbath day, to keep it holy.’” He told her, “I will not create the world with you because there is war in you, a sharp sword and a spear, with which war is fought, arms. Also, you are as the letter Nun, in which the world was not created because there is falling in her.” She promptly departed Him.

Explanation: Zayin [] is Yod [] over Vav [], indicating the Gadlut of Mochin de Nukva, as it is written, “A virtuous woman is the crown of her husband.” This is so because she is mingled with the male world, which is Vav, and then becomes a crown over his head. This is the Yod over the Vav, and her husband is crowned in her, as it is written, “Remember the Sabbath day, to keep it holy.” By elevating the Sabbath day, the Nukva, up to a crown over the ZA, at which time she is included in the male, the Nukva is called “holy.” The Zayin argued that since this light is great and holy, as is the rest, and there is cessation of all the Klipot there, I am worthy of the world being created with my quality.

He told her, “I will not create with you, since Zayin is Netzah de ZA, for Zayin-Het-Tet are NHY de ZA, and when the Nukva is included in Zayin, in Netzah, she obtains strength to rise with ZA to upper AVI, where she becomes a crown over his head and her husband is crowned in the Sabbath.

However, since the whole correction is only through inclusion of the male and ascent to AVI, and not in her own place below, in the place where she always stands with ZA, her correction is incomplete during the 6,000 years. This is because during the weekdays, when she returns to her place, her inclusion in the Zayin is regarded as arms, to the point that all wars with the Sitra Achra concerning the weekdays that prepare for the Sabbath are regarded as from her. And the one who wins this war is given the King’s daughter.

During the weekdays, each one must triumph in the battle with the Sitra Achra and the outer ones, and then he is rewarded with the King’s daughter, the Sabbath. Thus, while there is still no illumination of the Sabbath during the 6,000 years, it is sufficient for complete cessation of the Klipot, for this is why the weekdays return to her repeatedly until the end of correction, when it will be a day that is all Sabbath and rest forever and ever.

He told her, “I will not create the world with you because there is war in you, a sharp sword and a spear, with which war is fought. This is because your illumination is still incomplete for you are incomplete in your place below, and one should be rewarded with you only after wars with the Sitra Achra.”

Also, war indicates the wars of the lower ones with the Sitra Achra. A sharp sword indicates the quality of Malchut while she is incorporated in Netzah during the weekdays, at which time she is a sharp sword, compared to the Klipot that wish to get a hold of her. And a spear with which war is fought indicates ZA himself, who is called “a spear,” depicted as Vav, like a spear, to pierce the Sitra Achra with its quality. This is why it was said, “You are similar to the letter Nun,” since the Gevurot of the male are from Bina, Nun.

The Letters Vav, Hey

35) The letter Vav entered. She said to Him, “O Lord of the world, it is good for You to create the world with me, for I am a letter in Your name, HaVaYaH.” He told her, “Vav, it is enough that you and Hey are letters of My name, HaVaYaH, that you are in My name, carved and engraved in My name. I will not create the world with you.”

Commentary: Even though the Yod has already asked it, and was turned down, the Vav still thought that the Yod was turned down because her level was too high. The Vav argued that the world should be created with her quality, at the level of Vav-Hey in the name, in Mochin de Ima.

“He told her, ‘Vav, it is enough that you and Hey are letters of My name.’” He replied to them with the same reply that He gave to the Yod. He limited her, too, telling her, “Enough, expand no further than the Shin so the Klipot will not get hold of you. For this reason, you are unfit for creating the world with you, for you, too, need guarding from the Klipot.”

The Letters Dalet, Gimel

36) The letter Dalet and the letter Gimel entered. They, too, said the same. He told them, too, “It is enough for you to be with one another, since the poor will not cease from the earth and they must be treated with mercy [Hesed]. The Dalet is poor because she is called Dalet, from the word Daloot [poverty]. The Gimel Gomelet Hesed [rewards with Hesed] to the Dalet. “Hence you must not part from one another and it is enough for you to nourish one another.”

Explanation: Although the Dalet receives abundance from the Gimel, and the angle on her roof is protruding with Hassadim, there is still power to the Sitra Achra to cling unto her, to separate her, and to forge the letter Reish in her, and again she becomes poor and meager. And He said to them, as well, “It is enough for you to be with one another, since you need great care so you can be with each other and the Gimel will bestow upon the Dalet. After all, the poor will not cease from the land because there is power in the opposite to separate you and revert the Malchut, who is called “world,” into the letter Reish and poverty.

They must be rewarded with goodness, for then an awakening from below is needed, to give alms to the poor, to make the Dalet receive from Gimel once again. This is why He said, “It is enough for you to nourish one another. It is enough for you; if you can keep yourselves in Zivug, nourishing each other, the Klipot will not be able to govern you. Hence, I will not create the world with you.”

The Letter Bet

37) The letter Bet entered. She said to Him, “O Lord of the world, it is good for You to create the world with me, for in me are You blessed above and below, since Bet is Beracha [blessing].” The Creator told her, “I will indeed create the world with you, and you will be the beginning with which to create the world.”

Commentary: The letter Bet is Hochma, Hesed de Hochma, a point in His palace, since the light of Hassadim is a palace to the light of Hochma. It is a blessing, as it is written, “And I will pour out a blessing for you.” This light is not diminished whatsoever as it passes and cascades through the degrees. As it is at the top of the degrees, receiving from Ein Sof, so it is with all its greatness and merit in the world of Atzilut, and similarly through the end of Assiya. It does not become any thicker by all those Masachim [plural of Masach] through which it passes.

The letter Bet argued, “It is good for You to create the world with me, for in me are You blessed above and below. That is, the light of my blessing is equal above and below, without any difference, and no Masach or Aviut [thickness] can blemish my illuminations whatsoever. Hence, my quality is suitable for the creation of the world, for there will be no gripping for the Klipot in me, since the Klipot grip only where there is some deficiency. And since there are no deficiencies in me, there will be no gripping in me.”

The Creator told her, “I will indeed create the world with you, and you will be the beginning with which to create the world,” for He agreed with her that her quality was suitable for the creation of the world, as it is written, “For I said, ‘A world of Hesed [mercy] shall be built.’” The word Ybaneh [shall be built] means Binyan [construction/structure], as well as Havanah [understanding], since He ruled her sufficient scrutiny to separate those who adhere to Kedusha [holiness] from those who stray from the Creator to adhere to another god, as it is written, “‘And test Me now in this,’ says the Lord of hosts, ‘If I will not open for you the windows of heaven and pour out for you a blessing until it overflows.’”

But while they turn toward another god, they are devoid of blessing, for another god is infertile and does not bear fruit. This is the meaning of the prophet’s conclusion, “So you will again distinguish between the righteous and the wicked, between one who serves God and one who does not serve Him.” Thus, “A world of Hesed [mercy] shall be built.”

He told her, “You will be the beginning with which to create the world.” By that, He indicates that He did not determine the light of blessing for the completion of the world, but for a good and sufficient beginning to bring the world to completion. This is so because the light of Hassadim is VAK without a Rosh, and is still not enough for begetting new souls for multiplication, as there is no begetting for any Partzuf before it obtains GAR, which are called Rosh. Hence, it still lacks completeness.

And the ruling that He ruled—that the Bet and the blessing are the ones with which to create the world, the core of each Partzuf—means that it will not be absent in any Partzuf de Kedusha [holiness]. But the completion of GAR that is needed for Mochin of begetting is not the core of the Partzuf, but regarded merely as addition, dependent on the good deeds of the lower ones. But VAK will never be absent.

The Letter Aleph

38) The letter Aleph stood and did not enter. The Creator told her, “Aleph, why are you not coming in to Me as did all the other letters?” She said to Him, “O Lord of the world, I saw that all the letters departed You in vain; what would I do there? Moreover, You have already given Bet this great gift, and it is unbecoming of a great King to transfer the gift that He gave to His servant, and give it to another.” The Creator told her, “Aleph, Aleph, although the world was created with the letter Bet, you will be the head of all the letters, for there is no unification in Me, except in you. In you will all calculations begin, all the works of the people of the world, and the whole unification is only in the letter Aleph.”

Commentary: All the questions of the letters are the letters’ raising of MAN, and all the replies are the descent of MAD. It is impossible to have an awakening from below in the great wholeness in the letter Aleph, unless by an awakening from above. It is written about it, “She has fallen, she will not rise again, the virgin of Israel,” meaning she will not rise by herself, but the Creator will raise her.

Therefore, at the beginning of the emanation of the Mochin de GAR, while they are playing in the palace of AVI—which The Zohar deals with in this essay—as well as at the end of correction, the letter Aleph will not awaken by raising MAN from below upwards, the way Mochin de GAR come out during the 6,000 years. Rather, it will all be only by awakening from above, as it was said that she will not rise again—by herself—but the Creator will raise her.

And what was said—that the letter Aleph stood and did not enter, and the Creator told her, “Aleph, why are you not coming in”—indicates that the Aleph did not awaken at all by raising of MAN, as did the other letters, until the Creator told her that the Creator will raise her. And He said “Aleph, Aleph,” twice, to indicate those two times, 1) while the letters were playing, and 2) at the end of correction, for then, too, the Creator Himself will raise her.

She said to Him, “I saw that all the letters departed You in vain.” The reason why she did not dare raise MAN on her own was that she saw that all the letters left empty handed, for it turned out that on all the levels there was one opposite the other. For this reason, she thought that she was not better than they, and that she, too, had an opposite. This is why she said, “What would I do there? For I saw that I am no better than they.”

“Moreover, You have already given Bet this great gift, and it is unbecoming of a great King to transfer the gift that He gave to His servant and give it to another. That is, the second reason why I did not dare raise MAN is that I saw that You have already determined the quality of the Bet as the core of the structure of each Partzuf, as it is written, ‘A world of Hesed [mercy] shall be built.’ Hence, I did not consider that change still possible, for it is not the King’s conduct to transfer a gift that He gave to one servant, and give it to another servant.”

The Creator told her, “Aleph, Aleph, although the world was created with the letter Bet, you will be the head of all the letters.” Commentary: It is true that the world was already created with the letter Bet. It is also true that I will not transfer her gift to another. However, only VAK without a Rosh was created with her quality, hence the letters are still lacking a Rosh, since they are unfit for multiplication without it. Therefore, you will be used for extending the Rosh to all the letters—the Mochin de GAR, the Mochin de PBP [face-to-face] and begetting.

“There is no unification in Me, except in you. In you will all calculations begin, all the works of the people of the world, for My unification appears in the world only in your quality. Also, the whole issue of reward, punishment, and repentance, on which the end of correction will appear, will be only in you. This is so because I have established the Bet only as the core of the Partzuf, so it will be completely independent of the deeds of the lower ones, so even if they corrupt their works, no change in the Mochin would result from that. The Mochin in you, however, depend entirely on the deeds of the lower ones. If they corrupt their works, the Mochin de GAR in you will depart; and if they repent, they will draw the Mochin de GAR once more.”

It was said, “In you will all calculations begin, all the works of the people of the world.” “Calculations” indicate that if they corrupt their works, as it is written, “God made men upright, but they have sought out many devices,” then the Mochin de GAR will depart. “The works of the people of the world” points to raising MAN by good deeds, for then they will draw the Mochin de GAR once more. “The whole unification is only in the letter Aleph” implies to the great unification of the end of correction, which will be in the letter Aleph, too.

39) The Creator made superior, great letters, which imply to the Sefirot of Bina, and inferior, small letters, which imply to the Sefirot of Malchut. This is why it is written Bet, Bet, Beresheet Barah [In the beginning [God] created], and also Aleph, Aleph, Elokim Et [God [created] the]. The first Aleph and Bet are letters from above, from Bina, and the second Aleph and Bet are letters from below, from Malchut. Yet, all of them together are from the upper world, Bina, and from the lower world, Malchut, so they bestow upon each other.

Explanation: Superior, great letters are from Bina, and inferior, small letters are in ZON. Thus, when the upper one wishes to bestow upon the lower one, he must clothe in the lower one. This is the meaning of the two letters Bet of Beresheet Barah, and the two letters Aleph of Elokim Et. The first Bet is of the upper one, Bina, and the second Bet is of the lower one, ZA, in which the first Bet clothed. Similarly, the first Aleph is from Bina, who clothed in the second Aleph, of ZA, to bestow upon him.

It was said that all of them together are from the upper world, Bina, and from the lower world, Malchut. This means that the two letters Bet are one thing, and the two letters Aleph are also one thing. However, the first are from the upper world, Bina, and the second are from the lower world, Malchut. And they are one because they clothe one another, as the upper one who wishes to bestow upon the lower one. Thus, the Bet of the upper world clothed in the Bet of the lower world, and the Aleph of the upper world clothed in the Aleph of the lower world.

40) Beresheet [In the beginning] is in Hochma, on which the world, ZA, stands, to enter the high, hidden secrets in the light of Bina. Here, the six great, upper edges are engraved, VAK de Bina, from whom everything comes, and from whom six origins and streams, VAK de ZA, were made, to bring them into the great sea, Malchut. That is, Barah [created] Sheet [Aramaic: 6] is implied in the letters of Beresheet, since six edges were created from here. And who created them? The one who is not mentioned; that hidden one who is not known, AA.

Explanation: There are two Hochmot [plural of Hochma] in Atzilut: 1) The first Hochma, Hochma de AA, is called Hochma Stimaa. 2) The Hochma of the thirty-two paths. This is Bina that rises to the Rosh de [of] AA, where she becomes Hochma to bestow upon ZA.

It was said, “Beresheet is in Hochma.” It is so because Resheet [beginning/primer/prime] is the name of Hochma, but not the first Hochma, that of AA, but Hochma on which the world stands, the Hochma of the thirty-two paths that the world, ZON, stands on, from whom it receives, and in whom it exists. But ZA cannot receive anything from Hochma de AA himself and the world was not created by her. Hence, Beresheet Barah [In the beginning [God] created] refers to the Hochma of the thirty-two paths, which is Bina that returns to being Hochma through her ascent to Rosh AA.

When the ZON, the world, receive from the Hochma of thirty two paths, they rise to upper AVI, and AVI are called “the high, hidden secrets.” This is why it was said, “Hochma, on which the world, ZA, stands, to enter the high and hidden secrets.” “Stands” means obtainment of Mochin. ZON exist through the Mochin that he receives from the Hochma, and through her they rise to the high and hidden secrets, which are AVI, clothing them, meaning becoming like them, since the lower one that rises to the upper one becomes like him.

It was said, “Here, the six great, upper edges are engraved, VAK of the upper Bina ... That is, Barah [created] Sheet [Aramaic: 6],” since Beresheet has the letters of Barah Sheet. And the “Six edges” are VAK. The great, upper six edges were engraved in this Hochma, from whom all are emanated and emerge, as it is written, “You have made them all in wisdom [Hochma].” It is so because this Hochma is Bina that came out of the Rosh de AA because Aba took Ima out because of the sons, and Aba himself is set up as a kind of male and female. Hochma de AA and Aba de Atzilut set themselves up as a kind of male and female through the Malchut that rose to them in the place of Bina, hence Bina herself departed from Rosh de AA and from Aba, and became Guf de AA, without a Rosh, since while she stands in Guf de AA, she could not receive from GAR de AA and became VAK, devoid of GAR.

Thus, the Bina was carved and became six edges without a Rosh. Here, the six great, upper edges from which everything comes out were engraved, since VAK without GAR were carved in Hochma of the thirty-two paths, who is Bina, due to her exit from Rosh de AA. Afterwards, through MAN from the lower ones, she returns to Rosh de AA and receives GAR de Hochma from AA, and she gives to ZON, who give the abundance to all the worlds. Thus, all the worlds come out of those six edges that were carved in Bina. And the reason why he calls them “the great, upper VAK,” is that they are Bina, like the letters of Bina, which are called “great letters.”

“From them, six origins and streams were made, to bring them into the great sea, Malchut.” This is so because the carving of six edges while the Bina is outside Rosh de AA is called “six origins,” as they are only the origins of Mochin de ZA. Afterwards, upon her return to Rosh de AA, they become Mochin de GAR, which are called “streams for ZA.” Then they become six streams, as it is written, “He will drink from the brook by the wayside; therefore He will lift up His head,” and then ZA imparts them upon the great sea, his Nukva.

It was said that six origins were made of the VAK, the six great, upper edges of Bina. These are VAK de ZA de Katnut. And the streams are the Mochin de ZA. To bring them means to impart into the great sea, to Nukva. And the reason why VAK de Katnut de Bina are called “origins of Mochin” is that Bina went out to be VAK de Katnut only to become a source for imparting Mochin upon ZON. Had Bina not gone out, they would be unfit for any Mochin.

It was said Barah Sheet [created six]. “Created” points to VAK without a Rosh, since the word “created” means blocking. Thus, two issues are implied here in the word Beresheet: 1) Hochma, for Resheet [first, beginning] indicates Hochma. 2) Barah Sheet, to show that six edges without a Rosh were created out of Hochma, and these are the origins of Mochin for ZON. They are called “world,” and they are the seven days of creation.

And who created them? The one who is not mentioned, that hidden one who is not known, AA. Since the word Barah is in Beresheet itself, who is it who created it? He says about it that it is that hidden one who is not known, Hochma Stimaa de AA, since he took Bina out of his Rosh and made her VAK, creating these six great upper edges, implied in Beresheet.

Lock and Key

41) Rabbi Hiya and Rabbi Yosi were walking along the way. When they arrived at a certain field, Rabbi Hiya said to Rabbi Yosi, “Your saying Barah Sheet, which is implied in Beresheet, is so indeed, since the six upper days, which are only VAK de Bina, impart upon the Torah, ZA, and not more. The others, GAR de Bina, are hidden.

Explanation: The Torah is ZA. The six upper days are VAK de Bina, who are above ZA. He says that for this reason Barah Sheet was implied in the word Beresheet, since Beresheet implies to Bina that returned to being Hochma in order to bestow upon ZA. And because ZA is not receiving GAR de Hochma from her, but only VAK de Hochma, the letters Barah Sheet are implied in this Hochma in Beresheet, indicating that ZA receives from her only VAK de Hochma. But the others, GAR de Bina, are hidden because GAR of the Hochma remain hidden for ZA and he does not attain them.

It is known that Atik was established in Tzimtzum Bet [second restriction], who raised the bottom Hey to his Nikvey Eynaim, to emanate upon Partzuf AA. Hence, Keter was divided into two halves, where GE remained in Nukva de Atik, and half of the bottom Keter, AHP, was established as Partzuf AA. It is considered that the bottom Hey is operating NE in Atik, and Yod-Hey-Vav in AHP, which are AA. This is so because the bottom Hey de HaVaYaH is missing in AA, hence, there are only the first nine in AA, lacking Malchut, and only Ateret Yesod de ZA complements him into ten Sefirot.

Also, Malchut was hidden in NE de Atik, and all the Partzufim of Atzilut were imprinted from them. The Partzufim themselves were divided into two halves, with GE apart and AHP apart, since Bina was divided into two Partzufim, where GE in her were set up as upper AVI, and AHP in her as YESHSUT.

Thus, the bottom Hey is in NE de AVI and Yod-Hey-Vav without the bottom Hey are in YESHSUT. They lack the Malchut because their Malchut remained in NE of upper AVI, as in Atik and AA. Also, GE were established as the great ZON in ZON, and AHP in the small ZON, while Malchut remained the great NE de ZON, and the small ZON have only the first nine, without Malchut, with only Ateret Yesod complementing their Malchut, as in Atik and AA. Thus, as the Keter was divided into two halves—GAR and ZAT—Bina and ZON were divided, too: the bottom Hey remained in the GAR of each, and in the ZAT there are only Yod-Hey-Vav, without the bottom Hey, and only Ateret Yesod de Malchut complements them instead of Malchut.

Therefore, the upper half of each degree remains unknown, like Partzuf Atik, where the bottom Hey does not descend from their NE in Gadlut, as well. This is so because although in Gadlut, they bring back the AHP of the Kelim to them that were missing, they still do not extend GAR of lights due to the bottom Hey, on which there was Tzimtzum Aleph [first restriction], is hidden in them to not receive Hochma. Hence, they always remain in light of Hassadim, pure air. However, only the bottom half of each degree extends the GAR of lights at the time of Gadlut, when the Yod comes out of their Avir and they return to being Ohr [light] of Hochma and GAR.

Because of it, it is considered that the Partzufim of GAR that extend in the five Partzufim of Atzilut are regarded as merely VAK de Hochma and remain deficient of GAR de Hochma. This is so because the GAR of each Partzuf do not receive Hochma, but VAK of each Partzuf. For this reason, there is only VAK de Hochma in these Mochin.

It was said that six upper days impart upon the Torah, ZA, and not more. ZA has only six days, VAK de Mochin, from the upper Mochin. But the others, GAR de Bina, are hidden. GAR de Mochin are concealed; they are hidden even in the Partzufim above him, since only the VAK of the upper Partzufim have Mochin.

42) But in the essay, Beresheet, it was said that that hidden, holy one engraved a carving in his intestines, in Bina, of one hidden one, the Nukva de Atik, who is dotted in the imbedded dot, the point of Malchut de Tzimtzum Aleph, which rose to Bina and took AHP de AA out of his Rosh. That carving that was engraved in Bina was engraved and hidden in her, as one who hides everything behind one key, and the whole of that one key is hidden in one palace. And even though everything is hidden in that palace, that key is the most important because that key closes and opens.

Explanation: The holy, hidden one, AA, who is called “the holy Hochma Stimaa,” engraved a carving of lack of AHP de Kelim in his intestines, in Bina, of one hidden one, the internality of Nukva de Atik. “Dotted” means the correction of the Masach for a Zivug. “At the imbedded dot” means in a circle, in Malchut de Tzimtzum Aleph, the middle point, on which there was the first restriction.

This is different from the Masach that is set up with Ateret Yesod, as is with the VAK of all the Partzufim, since a Masach of Ateret Yesod is called “the point of settling,” and not by the name, “the middle point.” It is so because AA is engraved and becomes deficient of his GAR through the internality of his superior, Nukva de Atik, who is set up with the bottom Hey in her NE.

It was said that that engraving that was carved in Bina was carved and hidden in her, as one who hides everything behind one key. A key is Malchut of Ateret Yesod, set up in every VAK of the Partzufim of Atzilut. This is so because in Partzufim of VAK, the Yod comes out of their Avir [air] and they become Ohr [light], meaning that the Masach descends from their NE to the Peh, and brings the AHP back to the degree. At that time, once they have AHP of Kelim, they acquire GAR of lights, too. For this reason, the Masach in NE is regarded as a key because it closes the Partzuf from illumination of GAR while it is in NE, and reopens it with lights of GAR when it descends back to its place, to the Peh. For this reason, it is called “the opening of the eyes.”

It was said that there is concealment in her, as one who hides everything behind one key. It is so because although Atik himself was engraved in the bottom Hey, the carving that was engraved in AA by Atik is unlike the carving of Atik himself, since AA was carved through a Miftacha [key], Ateret Yesod, lacking the Malchut. It follows that only Ateret Yesod governs in NE de AA, and not the bottom Hey.

Thus, the air of AA is known because it is set up with a key. But the air of Atik is not known because the Malchut of the middle point is in him, and she does not extend GAR in him. It is not perplexing that they are saying here that there are GE in AA, and we said above that there is only AHP in him, half of the bottom Keter, since with regard to Atik, he only has AHP, but with regard to himself, he is GE, devoid of AHP.

It was said that the whole of that key is hidden in one palace. This is so because AA emanated to upper AVI and engraved for AVI, too, lacking GAR of lights and AHP de Kelim. Also, they are the palace in which all the lights of GAR were hidden—GAR de Neshama, GAR de Haya, and GAR de Yechida—and AA extended the bottom Hey of Atik into this palace, too, as well as himself, who is the key.

And even though everything is hidden in that palace, the heart of everything is in that key. The palace, Bina, is a palace for Hochma, in which there are GAR and VAK. The bottom Hey governs her GAR, and the Miftacha, Ateret Yesod, governs her VAK. And although everything is hidden in that palace, even the bottom Hey from Atik, still, the heart of everything is in that key, in Ateret Yesod.

This is so because VAK de Bina, YESHSUT, VAK without Rosh de GAR, are the only ones in which the concealment is discerned. But in GAR de Bina, AVI, where there is the bottom Hey in NE, GAR is not deficient there because the Hassadim of upper AVI are as important as Hochma and GAR.

Also, the closing and opening are done by the bottom Hey in NE, for when she rises to NE, she closes the Mochin de GAR because then the Partzuf remains deficient of AHP de Kelim and GAR of lights. And when she descends from NE to the Peh, she opens the Mochin de GAR to illuminate in the Partzuf, for then she brings back the AHP of Kelim and GAR of lights to the Partzuf.

Thus, only the bottom Hey herself closes and opens. But since the opening of Mochin is not in GAR, but only in ZAT, in which the bottom Hey does not govern, but Ateret Yesod, the Miftacha, and the GAR of each degree—where the bottom Hey rules—always remain in the unknown Avir, the closing and opening are attributed to the Miftacha, and not to the bottom Hey.

43) There are many hidden treasures in that palace, one atop the other. Within that palace there are gates that were made for concealing, made to block the lights. They are fifty, carved into four directions, and they became forty-nine gates, since one gate has no side and it is unknown where it is, above or below. For this reason, that gate remained hidden.

Commentary: There are three kinds of GAR—GAR de Neshama, GAR de Haya, and GAR de Yechida. In each of three kinds of GAR are innumerable details. This is why it was said, “Many hidden treasures in that palace, one atop the other.” When the bottom Hey is in the NE, all those degrees are hidden and unknown.

Also, “There are gates that were made for concealing, made to block the lights. They are fifty.” Gates are receptacles for lights. There are two discernments in them: 1) While they are still blocked, when they are closed, they are blocked and receive nothing. 2) When they are open and receive lights from the upper one.

When the gates of the palace are blocked, they number fifty. But with respect to opening the gates, they are only forty-nine. The number fifty is because ten Sefirot are essentially only five Sefirot KHB TM, but Tifferet consists of VAK, hence they are ten. Thus, when each of the ten Sefirot comprises ten, they are fifty.

They are carved into four directions and become forty-nine gates because the closing and opening is not done in the bottom Hey, but only in the Miftacha [key] Ateret Yesod. It follows that carving, meaning the carvings that are suitable for reception, were not done in all five Sefirot KHB TM, but only in the four Sefirot KHB Tifferet, and not in Malchut, and four times ten are forty.

However, Malchut contains ten Sefirot KHB TM, as well. It follows that she, too, can receive from the Miftacha to her first nine, down to her Ateret Yesod, hence there is carving here to forty-nine Sefirot: forty from the four Sefirot KHB Tifferet, each of which consists of ten, and the first nine from the Malchut, which includes ten. It follows that it is missing only the Malchut de Malchut.

This is why it was said, “One gate has no side and it is unknown where it is, above or below.” This is the reason why this gate remained blocked—the Malchut de Malchut, the fiftieth gate, the actual bottom Hey, who descends from Eynaim to Peh at the time of Gadlut. And even though the bottom Hey descends from NE of upper AVI to the Peh, and their AHP are with YESHSUT that clothe over them, they join AVI into a single Partzuf. At that time, lights of GAR are drawn into them, which is why AVI receive nothing of the lights of GAR and remain in pure air, as though the bottom Hey has still not descended from their NE.

It therefore follows that with regard to GAR de Bina, who are upper AVI, it is unknown whether the bottom Hey still stands at their NE above, since they are still only in light of Hassadim as before, or whether the bottom Hey descended from NE to the place of the Peh, since they elevated their Kelim de AHP along with YESHSUT, and impart the Mochin de GAR of lights to YESHSUT. It necessarily follows that the bottom Hey descended into the Peh in such a way that if we look from the perspective of upper AVI, it seems to us that the bottom Hey is in NE, and if we look from the perspective of YESHSUT, we see it below, in the Peh.

It was said, “One gate has no side,” for it is Malchut de Malchut, the actual bottom Hey. It is not known whether it is above or below because with respect to AVI, it is above, and with respect to YESHSUT, it is below. For this reason, that gate remained blocked.

It follows that because of that, Malchut de Malchut did not open at all, and it is blocked as during the time of Katnut, as prior to her descent to the Peh. This is so because the opening of the gates was done only in YESHSUT, in which the bottom Hey is missing, and the Ateret Yesod is used in them in her stead. However, in upper AVI, in which the bottom Hey is operating, they remained blocked of GAR as before.

This is why that gate remained blocked. You should know that even though the fiftieth gate is the Malchut de Malchut, it is only with respect to the Kelim. But with respect to the lights, it is regarded as GAR of the Mochin, since because of it, upper AVI remained in light of Hassadim, without GAR, as did all the upper ones.

Thus, the blocking of the fiftieth gate causes a deficiency of GAR de Mochin in all the degrees, and there is only VAK de Mochin in them. We learn that all fifty gates of Bina were given to Moses, besides one. This is the deficiency of GAR de Mochin, since these GAR de Mochin will shine in the worlds only at the end of correction.

44) Within those gates there is one lock and one narrow place, in which to insert that key. It is neither inscribed nor apparent, but only according to the inscription of the key, who do not know in the narrow place, but only in that key. It is written about that, “In the beginning, God created.” “In the beginning” is the key, in which everything is hidden, and this is what closes and opens.

Six gates are included in that key, which closes and opens. When it closes those gates and includes them within it, it is certainly written, “In the beginning,” a disclosed word within a hidden word. “Created” is a hidden word everywhere, indicating that the key closes and does not open.

Explanation: The bottom Hey in the NE is called Man’ula [lock], since it locks the lights of GAR that cannot illuminate in the Partzuf, as long as it stands above in NE. It was said that within those gates there is one lock, and one narrow place, the Yesod in the bottom Hey, at the forty-ninth gate of the Kelim. This is so because the actual bottom Hey, Malchut de Malchut, is the fiftieth gate, and Yesod de Malchut is the forty-ninth gate, in which to insert the key. This is so because the Miftacha, Ateret Yesod of the Mochin, which lowers the bottom Hey from NE to the Peh, enters the Yesod of the bottom Hey and the Partzuf opens in lights of GAR. This is why Ateret Yesod is called Miftacha.

“It is neither inscribed nor apparent, but only according to the inscription of the key, who do not know in the narrow place, but only in that key.” The Miftacha is Ateret Yesod of the Mochin and enters its corresponding Behina [discernment] in the bottom Hey—Yesod de Malchut, the Man’ula, which is the bottom Hey. It is not inscribed to conceal and to lock the GAR, but only according to the inscription of the key, which governs ZAT de Bina, YESHSUT, but not in itself, in the bottom Hey that governs GAR de Bina, upper AVI, who are always regarded as complete GAR. Also, the Man’ula is inscribed to open only in Yesod de Mochin.

By that, it follows that they do not know in the narrow place, but only in that key. Knowing means extending of Mochin, since the Mochin were extended only in the Miftacha, in ZAT de Bina, where the Miftacha operates, meaning in Ateret Yesod. However, they remain unknown in the place of upper AVI, who are GAR de Bina, where the Miftacha is not operating, but the bottom Hey herself.

It follows that even though the actual bottom Hey is unknown, whether it is above or below, it is still enough to be known for YESHSUT, since through her, it opens in Mochin de GAR. This is so because there are only Yod-Hey-Vav in YESHSUT, without Malchut, and Ateret Yesod serves as a Masach in him instead of the Malchut. And the Mochin, too, which lower the bottom Hey from NE to the Peh, operate only in Masach of Ateret Yesod, since there was no closing and deficiency of GAR in the bottom Hey at all for her to need to open, since she operates in AVI, who are always GAR.

And since the whole concealment and closing were only in Ateret Yesod, which operates in YESHSUT, it follows that only the Ateret Yesod de Mochin is the Miftacha to lower the bottom Hey from the Eynaim to the Peh, meaning only in the fine Kelim, which are made by the power of the Masach of Ateret Yesod, like them. This is why he concludes that they do not know in the narrow place but only in that key. That is, the Mochin reach only the Kelim de YESHSUT, which come out from the Miftacha, Ateret Yesod, and not to AVI, the bottom Hey, Malchut de Malchut, the actual Man’ula.

The word Beresheet [In the beginning], which is Hochma, contains within it only the Miftacha, Ateret Yesod, the forty-ninth gate of the Kelim, and does not include the fiftieth gate of the Kelim, the Malchut de Malchut. This is why it was said, Beresheet; it is the key in which everything is hidden. With it, everything is blocked in Katnut. Also, it closes and opens—closes all the Mochin in Katnut, in the bottom Hey in the Eynaim, and opens them in Gadlut, to bring down the bottom Hey from NE to the Peh.

The difference is that for this reason the opening of Hochma—implied in the word Beresheet—is only for the VAK of the degrees, which are the Kelim of that key. But the Mochin of Beresheet do not shine for the GAR of the Partzufim, since their Kelim are not from the Miftacha, but from the bottom Hey.

“Six gates are included in that key, which closes and opens,” since the GAR of the Mochin are absent in it and it opens only ZAT of the Mochin, where each of the ZAT has only VAK, and they are seven Sefirot, VAK. It follows that the Miftacha, the seventh Sefira, Ateret Yesod, contains only six gates within it. This is why it was said, “Six gates are included in that key, which closes and opens,” thus indicating that it extends only VAK de Mochin.

It was said, “‘In the beginning,’ a disclosed word within a hidden word. ‘Created’ is a hidden word everywhere, kept, which the key closes and does not open.” In other words, “In the beginning” indicates Hochma, which is a disclosed word. But when it is said, “In the beginning [God] created,” it means that the Hochma has disappeared and became concealed. It was said, “‘In the beginning,’ a disclosed word within a hidden word,” since the word “created” is written after it, and “Created” is a hidden word everywhere. Thus, “In the beginning [God] created” means that the Hochma has been hidden. It follows that the meaning is closing, and not opening, that the Hochma was hidden and was not disclosed yet.

BeHibaraam [When They Were Created] – BeAvraham [In Abraham]

45) Barah [created] is a hidden word that indicates that the key closes and does not open. And while the key closes with the word Barah, the world was not, it did not exist, and Tohu [chaos] was covering everything. While this Tohu was dominating, the world was not, and did not exist.

46) When did that key open the gates and was prepared to be used and to produce offspring? When Abraham, Hesed, arrived, as it is written, “These are the generations of the heaven and the earth when they were created.” Do not pronounce it, “BeHibraam [When they were created], but BeAvraham [In Abraham]. Then all that was hidden in the word Barah, the letters, the Kelim, were used again and they opened to listen. Then the pillar that produces offspring came out, the holy foundation organ on which the world stands, since Barah [created] has the letters of EVAR [Aleph-Bet-Reish, forming the word “organ”].

And when did that key open the gates and was made ready for use and for bearing offspring? There are three things in this question:

Opening the gates means the descent of the bottom Hey from NE to the Peh, at which time the forty-nine gates open in Mochin de Hochma.

Being made ready for use in clothing of Hochma in light of Hassadim, where before the clothing of light of Hochma in light of Hassadim, the AHP could not receive the Mochin de Hochma, even though they already conjoined in GE into a single degree. This is so because without clothing of Hassadim, MI would not shine in ELEH, and ELEH would still be concealed in the name, and it is considered that the Mochin were not yet made available for use in the lower one.

To produce offspring means begetting souls, since once ZA receives those Mochin in full, he mates with the Nukva and begets the souls of the righteous.

And he replies, “When Abraham came.” Having been entirely hidden in the word Barah, the letters were reused—Abraham, Hesed de ZA de Gadlut, at which time Hesed became Hochma. And before Abraham came, everything was hidden in the word Barah, and Tohu, ZON, governed the world. Also, ZON had neither Hassadim nor Hochma, and when Abraham came, meaning the light of Hesed that is imparted in ZA, the gates were opened in abundance of Hochma, since the bottom Hey descended from Eynaim to Peh, YESHSUT bonded with AVI into a single degree, and GAR of lights were drawn to YESHSUT, meaning light of Hochma.

And since ZA already had light of Hassadim from Abraham, light of Hochma clothed in light of Hassadim, the letters ELEH bonded with MI, the name Elokim was complemented, and the Mochin clothed in ZA. This is why it was said that when Abraham came, the letters were reused, meaning that Mochin de Hochma were drawn into the Hassadim and clothed in ZA, and the pillar that produces offspring came out, since then the bottom Hey descended from NE to Peh, and it, too, obtained Bina. Also, ZA and Nukva, of whom he was deficient, are called “new NHY” in him, with Yesod de Gadlut, which is called “a holy foundation organ on which the world stands,” since through this organ he imparts upon the Nukva, who is called “the bottom world,” begetting the souls of the righteous.

47) When this EVAR [organ] is inscribed in the word Barah, the upper, hidden one inscribes another for His name and honor. This is the MI. And He created ELEH. Also, the holy, blessed name, MA, was inscribed and took out EVAR from the word Barah. It is inscribed in ELEH from this side and in EVAR from that side. The hidden one, ELEH, exists, and EVAR exists. When one is completed, the other is completed. He carved the letter Hey for this EVAR, and carved the letter Yod for ELEH.

Now The Zohar details the Mochin de ZA, which it previously introduced in general. It says that when the EVAR is inscribed in the word Barah, the upper, hidden one inscribes another for His name and honor, meaning MI. This is so because the EVAR is Yesod and Atara [“crown” or “the glan”], and Barah indicates the closing of the GAR by the ascent of the bottom Hey to NE. The Atara of the EVAR is inscribed in the bottom Hey in NE, just as the Man’ula, the bottom Hey, is inscribed in the inscription of the Miftacha, Ateret Yesod.

It is considered that that hidden, upper one, upper AVI, who are inscribed in the bottom Hey, have now made another inscription in their Man’ula, the inscription of the Miftacha, who is the Atara of the EVAR. Then, MI is regarded as poised for a question, worthy of receiving MAN, lowering the bottom Hey from the Eynaim, and elevating the letters ELEH to them, the AHP, with which the GAR of lights are extended. But before the bottom Hey was inscribed in the inscription of the EVAR, there was no extension of GAR because the bottom Hey herself is the fiftieth gate, which does not open with GAR. Hence, before they are inscribed in the Miftacha of the EVAR, they are not called MI because they are not poised for a question.

And when this EVAR was inscribed in the word Barah, when the bottom Hey in the word Barah received the inscription of EVAR, who is the Miftacha, the upper, hidden one inscribed another inscription for His name and honor, and this is the MI. Then, AVI inscribe the Miftacha in the bottom Hey in their NE, to be worthy of being called MI, meaning poised for a question, and to extend Mochin de GAR, since the Mochin are extended only in the inscription of the Miftacha.

He Barah ELEH [He created these], meaning that after the Man’ula in the word Barah was inscribed with the Reshimo of the Miftacha, the EVAR, and became MI, then MI created ELEH. This means that the bottom Hey descended from NE to the Peh and raised AHP, the letters ELEH, to the Rosh, and GAR were extended. He created ELEH means concealment, since there is still no clothing of Hassadim in them, and the letters ELEH that rose are still hidden in the name and cannot be revealed without clothing of Hassadim.

It was said that the holy, blessed, name, too, MA, was inscribed and elicited EVAR out of the word Barah. Malchut that descended from the Eynaim to the Peh is called MA because the lower world is called MA. This is the Masach that was previously in NE. Now it came down to the Peh, the Zivug was made on her, and she elicited the level of Hassadim, a light of blessing. By that, it brought out the concealment of the word Barah and made it EVAR, Yesod that gives Hassadim.

It was said that the holy, blessed name, too, MA, was inscribed and elicited EVAR from the word Barah, since the light of Hassadim was still absent in the letters ELEH, to clothe in them, hence ELEH were still hidden in the name. Thus, through the light of the blessing of MA, the blocking of Barah was opened and became a giving EVAR.

“It is inscribed in ELEH from this side and in EVAR from that side.” Now two degrees are discerned in them, one opposite the other, since ELEH are AHP with the Mochin de Hochma, which are still deficient of Hassadim on this side, and EVAR, Yesod that received the level of Hassadim from the MA, stands opposite him on that side, deficient of Hochma.

It was said that the hidden, holy one, ELEH, exists, and EVAR exists, since ELEH that obtained the Mochin de Hochma, who is called “holy,” is concealed in the Partzuf on this side, and opposite it stands EVAR at the level of Hassadim in the Partzuf. When one is completed, the other is completed, since both went out through the descent of the bottom Hey from NE to the Peh, since the EVAR went out by the MA in the Peh. Similarly, ELEH, who are AHP, rose by the coming of Malchut below them to the Peh. It follows that when one is completed, the other is completed because they come at once.

“He carved the letter Hey for this EVAR, and carved the letter Yod for ELEH,” since Hey indicates the Masach that yields only the level of Hassadim without Hochma, as she is Malchut, who is unfit to receive Hochma, but only Hassadim, while Yod indicates a Masach of a male, suitable for reception of Hochma. This is why he carved the letter Hey for this EVAR, with the Masach MA, which extends only Hassadim without Hochma, and carved the letter Yod for this ELEH, with a Masach of a male, who extends Hochma and not Hassadim.

48) When the letters awakened, EVAR, Hey, and the letters ELEH, Yod, to complement this side and that side, He elicited the letter Mem. One took the Mem to this side, next to the letters Eloki [ELEH-Yod], and one took the Mem to that side, next to the letters Avraha [EVAR-Hey]. Thus, the holy name was completed, the combination Elokim was made, and the name Avraham [Abraham] was completed, too. This is why it was said that when one was completed, the other was also completed.

And there are those who say that the Creator took the letters MI and placed them in the letters ELEH, forming the combination Elokim. And the Creator took the letters MA and placed them in EVAR, forming the combination Avraham. The word MI implies to fifty gates of Bina. Also, there is the letter Yod in the letter MI, the first letter of the holy name. And the word MA implies to the holy name because HaVaYaH filled with Alephs is MA in Gematria (45).

Also, in the word MA, there is the second letter of the holy name HaVaYaH, the letter Hey. It is written, “Happy is the nation whose God is the Lord [HaVaYaH].” And it is written, “And hangs the earth on Bli MA [Hebrew: “nothing,” “without MA”].” This implies to the number HaVaYaH filled with Alephs, which is MA in Gematria, and then the two worlds existed—the next world in Yod, and this world in Hey. He created the next world with MI, and He created this world with MA, and this implies the above and below.

And then He produced offspring and the name came out whole, which was not so before. It is written about it, “These are the generations of the heaven and the earth BeHibaram [when they were created],” which is the letters of BeAvraham [in Abraham], since all the generations were hanging incomplete until the name Abraham was created. When that name, Abraham, was completed, the holy name was completed, as it is written, “On the day that the Lord God made earth and heaven.” “On the day that [the Lord God] made” is the day when they were completed through the name Abraham, and then the name HaVaYaH is mentioned. The name HaVaYaH was not mentioned in the Torah thus far.

Those two levels, the light of Hochma in ELEH, and the light of Hassadim in MA, awakened to complement one another, to clothe in one another. Then, once the Hochma clothed in Hassadim, He elicited Mem, the Malchut that receives from those two levels together.

One took the Mem to this side, next to the letters Eloki, and one took the Mem to that side, next to the letters Avraha, and the holy name was completed. The combination Elokim was formed, and so was the name Abraham, since now there are four letters Eloki. And also, He carved the letter Hey for that Evar, and there are the four letters Avraha there. Thus, now the letters have been complemented one atop the other, clothing the two levels, Hochma and Hassadim in one another, and eliciting Mem, Malchut that receives from all of them.

Then one took that Mem to this side, the side of the letters of Eloki, and one took the Mem to that side, the side of the letters of Avraha. When the letters Eloki receive the Mem, the holy name is completed and the combination Elokim is formed, and the letters Avraha receive the Mem, and the name Avraham is completed, too.

And when that name, Avraham, is completed, the holy name is completed, for they are two levels, Hochma and Hassadim, which need each other. Hence, the holy name was not completed before the name Avraham was completed.

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Conversations of a Kabbalist with his students during the day

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