A
Thousand
Children
Who
Pass
Away
from
the
World
from
Rosh
Hashanah
to
Rosh
Hashanah
251.
If
he
has
one
letter
behind
the
right
ear,
and
an
inscription
of
a
freckle,
with
one
hair
hanging
at
the
top
of
his
ear,
and
the
little
finger
in
his
left
hand
is
bent,
then
his
wife
will
come
true
and
bear
sons
and
daughters.
If
she
has
these
signs,
one
son
from
among
her
sons
will
kneel
and
fall
between
her
legs,
to
be
a
springing
fountain
in
the
Torah.
He
will
approach
and
elicit
fountains
and
streams
in
the
Torah,
and
after
a
few
years,
will
perish
from
the
world.
252.
That
child
is
of
those
one
thousand
children
who
pass
away
from
Rosh
Hashanah
[beginning
of
the
Hebrew
year]
to
Rosh
Hashanah.
That
number
was
in
the
early
days,
but
once
the
Temple
has
been
ruined,
only
sixty
children
were
found,
minus
one,
who
depart
from
Rosh
Hashanah
to
Rosh
Hashanah.
They
are
the
ones
who
depart
from
the
world
while
emitting
scent,
meaning
before
they
come
to
sin,
before
it
is
their
time
to
exit
the
world.
253.
This
is
so
because
when
the
Creator
comes
to
teach
Torah
to
those
children
who
depart
from
the
world
while
emitting
scent,
before
it
is
their
time,
they
are
the
first
in
those
matters
that
an
ear
has
never
heard
before.
The
Creator
said
to
that
appointee
whose
name
is
Yofiel,
who
stands
and
ties
ties,
meaning
unifies
unifications
of
the
Torah,
“Who
is
it
who
came
before
Me?”
as
it
is
written,
“Who
has
preceded
Me,
that
I
should
pay,”
and
I
will
indeed
pay.
254.
At
that
time,
the
Creator
called
Matat,
who
was
standing
inside
the
curtain
of
the
screen,
and
sixty
thousand
myriads
(six
hundred
million)
of
those
with
the
wisdom
of
Torah
around
him,
and
he
was
tying
ties
to
his
lord.
The
Creator
told
him,
“Who
has
preceded
Me?
Who
has
preceded
Me,
that
I
should
pay?
Is
he
registered
among
the
members
of
your
seminary,
or
not?”
Matat
said
to
Him,
“Lord
of
the
world,
he
is
not
in
my
seminary;
he
is
among
the
members
of
Your
seminary.
All
those
before
me,
in
my
seminary,
are
under
all
the
heaven,
as
it
is
written,
“Everything
under
heaven
is
Mine.”
255.
There
are
two
seminaries
above:
the
seminary
of
that
boy
Matat,
and
the
high
seminary
of
the
Creator.
Wherever
we
learned
“upper
seminary,”
it
is
the
Creator’s,
and
wherever
we
learn
“seminary
of
the
firmament,”
it
is
Matat’s.
256.
Then
the
Creator
said
to
him,
“So
summon
him
to
Me;
take
him
out
from
the
world
and
bring
him
to
Me;
summon
him
and
I
will
smell
him,
as
it
is
written,
‘My
beloved
went
down
to
his
garden,
to
the
flowerbed
of
perfume,
to
pasture
in
the
gardens
and
pick
roses.’”
“My
beloved”
is
the
Creator,
as
it
is
written,
“My
beloved
is
to
me,
and
I
am
to
him,
who
pastures
in
the
roses.”
“Went
down
to
his
garden”
is
the
barn
of
the
firmament,
which
stands
like
a
barn.
“To
the
flowerbeds
of
perfume”
is
the
seminary
of
Matat.
“To
pasture
in
the
gardens
and
pick
roses,”
to
visit
and
look
at
those
seminaries
of
His.
What
is
“to
pick
roses”?
Do
not
pronounce
it
Shoshanim
[roses]
but
Sheshonim
[who
study].
They
are
the
ones
who
are
the
first
to
give
of
scent
in
this
world;
they
are
picked
up
and
depart
from
this
world
before
their
time.
257.
At
that
time,
the
boy
Matat
called
Gabriel,
of
whom
it
is
written,
“who
had
the
writer’s
inkhorn
at
his
waist,”
and
said
to
him,
“Write
a
letter
and
give
it
to
the
angel
of
death
regarding
so
and
so,
to
pluck
him
from
the
world.
He
promptly
departs,
and
is
first
raised
to
the
seminary
of
Matat,
where
he
says
the
learning
he
has
brought
with
him.
He
learns
there
what
he
learns,
and
then
he
is
brought
up
to
the
upper
seminary
of
the
Creator,
and
he
is
destined
for
His
seminary.
There,
He
plays
with
them,
with
innovations
in
the
Torah,
with
those
who
are
His,
and
with
high
secrets
and
flavors
of
Torah
that
were
concealed
from
him
in
this
world.
258.
Yofiel,
the
great
appointee,
goes
from
the
upper
seminary
and
signs
concealed
matters
and
secrets
of
the
Torah
from
the
two
seminaries.
Anything
that
is
asked
in
the
seminary
of
the
firmament,
of
Matat,
those
in
the
upper
seminary
answer,
that
of
the
Creator.
This
is
so
because
there
are
no
questions
and
queries
in
the
upper
seminary;
rather,
there
are
questions
in
the
seminary
of
the
firmament.
Yofiel
signs
the
words
of
Torah
from
the
two
seminaries
properly,
and
it
is
written
about
it,
“will
go
from
strength
to
strength.”
259.
In
the
days
to
come
[end
of
correction],
the
questions
and
queries
will
depart
from
the
seminary
of
Matat,
as
it
is
written,
“will
go
from
strength
to
strength,
and
it
is
written,
“Peace
be
within
your
walls,
tranquility
within
your
palaces,”
meaning
that
there
will
no
more
be
questions,
but
only
peace
and
tranquility.
Thus
far,
the
meaning
of
the
eyes
and
looking
at
their
colors
have
been
clarified.
It
is
known
that
when
a
person
is
born,
he
has
only
the
beastly
soul,
from
the
side
of
a
pure
beast.
However,
when
he
is
sanctified
and
purifies
himself
in
Torah
and
commandments
to
bring
contentment
to
his
maker,
he
is
rewarded
with
attaining
the
five
degrees
of
the
soul
called
NRNHY.
At
first,
he
receives
the
light
of
Nefesh
from
Malchut
of
Atzilut,
which
sines
in
the
world
of
Assiya.
If
he
is
rewarded
more,
he
receives
the
light
of
Ruach
from
ZA
of
Atzilut,
which
shines
in
the
world
of
Yetzira.
When
he
receives
from
ZA,
he
receives
from
the
three
lines
in
him—right,
left,
and
middle—one
at
a
time.
At
first,
he
receives
from
the
right
line
of
ZA,
which
shines
in
a
state
of
Hassadim
without
Hochma,
for
at
that
time,
he
has
only
VAK
of
Ruach
without
a
Rosh.
When
he
is
rewarded
more,
he
receives
from
the
left
of
ZA
before
he
unites
with
the
right
through
the
middle
line,
for
then
it
is
Hochma
without
Hassadim.
At
that
time,
he
is
rewarded
with
GAR
of
Ruach.
A
person
cannot
persist
very
long
in
this
degree,
since
he
might
sin,
meaning
draw
Hochma
from
above
downward,
and
then
he
will
fall
to
the
shells.
For
this
reason,
before
he
comes
into
a
sin,
the
Creator
takes
him
from
the
world
and
corrects
him
in
the
two
upper
seminaries
of
Matat
and
of
the
Creator
in
the
same
way
that
the
Creator,
who
is
the
middle
line,
acts
to
correct
the
left
line
and
unite
it
with
the
right.
Then,
he
reincarnates
into
this
world
and
receives
from
the
middle
line
of
ZA
the
completion
of
the
degrees:
Neshama,
Haya,
Yechida.
Hence,
anyone
who
is
rewarded
with
the
degree
of
GAR
of
Ruach
is
called
“a
child”
because
he
will
not
be
able
to
live
long,
since
the
Creator
takes
him
from
the
world
so
he
does
not
sin,
and
he
must
reincarnate.
It
was
said,
“This
child
is
from
those
one
thousand
children
who
pass
away
from
the
world
from
Rosh
Hashanah
to
Rosh
Hashanah,”
since
those
in
the
degree
of
GAR
of
Ruach
are
implied
by
the
name
“one
thousand,”
for
then
they
receive
Hochma
from
the
left
line
of
ZA,
and
Hochma
is
called
“one
thousand.
Mochin
of
GAR
of
Ruach
are
the
lights
of
the
first
state
of
Malchut,
which
shine
on
Rosh
Hashanah
before
the
blowing
of
the
Shofar
[ram’s
horn
blown
on
special
dates].
This
is
the
intimation
that
they
perish
from
the
world
because
they
are
from
Rosh
Hashanah
to
Rosh
Hashanah,
which
are
the
Mochin
of
judgment
that
govern
on
Rosh
Hashanah.
For
this
reason,
for
fear
that
they
might
sin,
the
Creator
removes
them
from
the
world.
The
number
one
thousand
in
completeness
was
in
Malchut
in
the
early
days,
in
the
first
state
of
Malchut.
However,
since
the
Temple
was
ruined,
after
the
diminution
of
Malchut,
who
is
called
“the
Temple,”
and
she
was
ruined
from
the
degree
of
the
first
state
and
came
to
the
second
state,
only
sixty
children
minus
one
were
found,
who
depart
from
Rosh
Hashanah
to
Rosh
Hashanah.
This
is
so
because
in
the
second
state,
GAR
of
Hochma
have
been
diminished,
and
only
VAK
of
Hochma,
HGT
NHY,
remained
in
her.
Since
each
Sefira
contains
ten,
they
are
sixty.
But
they
lack
one
Sefira
from
them,
Malchut
of
the
ten
Sefirot
in
Yesod,
who
cannot
receive
Hochma
because
there
is
illumination
from
Malchut
of
the
quality
of
judgment
in
her,
which
is
restricted
so
as
not
to
receive
Hochma.
These
are
the
ones
who
depart
from
the
world
while
still
emitting
scent,
before
they
come
to
sin,
for
as
long
as
they
use
Hochma
in
a
state
of
from
below
upward,
which
is
called
“scent,”
they
depart,
for
fear
that
they
might
come
to
draw
from
above
downward,
which
is
the
sin
of
the
tree
of
knowledge.
After
they
pass
away
from
the
world,
the
Creator
takes
them
and
filters
them
in
the
way
that
the
middle
line
corrects
the
left
line
in
order
to
unite
it
with
the
right.
When
the
Creator
comes
to
teach
Torah
to
those
children
that
departed
from
the
world
while
emitting
scent,
prematurely,
meaning
that
He
wishes
to
correct
them
in
the
middle
line,
for
their
light
of
the
left
to
unite
with
the
right,
since
the
middle
line
is
called
Torah,
they
are
the
first
in
those
matters.
That
is,
the
ear
has
not
heard
them
before,
meaning
their
light
of
the
left
is
from
the
left
line,
which
precedes
the
correction
of
the
middle
line,
so
they
are
incomplete.
The
Creator
said
to
that
appointee
whose
name
is
Yofiel,
the
minister
of
wisdom
who
stands
and
ties
the
ties
of
Torah,
who
stands
and
unifies
the
unifications
of
the
Torah,
the
middle
line,
called
Torah,
who
watches
over
the
Hochma
that
is
comprised
of
right
and
left,
He
therefore
asks
him,
“Who
has
preceded
Me?”
Who
is
the
one
who
preceded
the
correction
of
the
middle
line,
who
took
from
the
left
line
before
he
united
with
the
right,
and
who
is
then
in
a
correction
of
Hochma
without
Hassadim.
Who
is
the
one
who
preceded
to
receive
Hochma
of
the
left
before
I
corrected
it,
and
I
must
complete
it
with
the
correction
of
the
left
line,
and
I
will
certainly
complete
it.
We
must
know
that
as
ZA
is
the
middle
line
in
the
world
of
Atzilut,
and
includes
HGT
NHY,
so
Matat
is
the
middle
line
in
the
world
of
Beria,
and
contains
four
animals:
lion,
ox,
eagle,
and
man,
which
are
Michael,
Gabriel,
Uriel,
and
Raphael.
Matat
contains
the
four
animals
like
ZA
contains
VAK.
Thus,
ZA,
the
middle
line
in
Atzilut,
stands
and
dresses
in
Matat,
the
middle
line,
between
the
animals
in
the
world
of
Beria.
It
follows
that
Matat
is
he
vehicle
that
the
middle
line
rides,
and
the
Creator,
ZA,
rides
Matat.
However,
since
Matat
is
the
middle
line,
like
ZA,
what
is
the
difference
between
Matat
and
ZA,
and
why
must
the
Creator
ride
on
Matat?
It
is
so
because
all
the
power
of
the
middle
line
to
subdue
the
left
line
and
unite
it
with
the
right
is
in
the
power
of
the
screen
of
Hirik
in
it,
which
diminishes
the
light
of
the
left
into
VAK,
and
by
this
unites
it
with
the
right.
However,
it
is
known
that
there
is
no
screen
at
all
in
the
world
of
Atzilut,
and
it
is
all
one,
and
there
are
screens
only
from
the
world
of
Beria
and
below,
which
are
below
the
Parsa
below
Atzilut.
Thus,
from
where
does
ZA
have
the
screen
of
Hirik
with
which
to
subdue
the
left
line?
This
is
the
need
for
ZA
of
Atzilut
to
clothe
Matat
in
the
world
of
Beria
at
that
time,
and
Matat
is
the
carrier
of
the
screen
of
Hirik.
When
ZA
is
clothed
with
Matat,
he
has
the
power
to
subdue
the
left
with
the
screen
of
Hirik
in
Matat.
This
is
the
meaning
of
the
two
seminaries
that
are
brought
before
us.
The
illuminations
bestowed
from
the
middle
line
to
the
souls
are
called
“seminaries.”
The
upper
seminary
is
in
ZA
in
the
world
of
Atzilut,
and
these
illuminations
come
without
a
screen
at
all.
The
bottom
seminary,
where
the
illuminations
of
the
middle
line
come
by
the
power
of
the
judgments
in
the
screen
of
Hirik,
is
called
“the
seminary
of
Matat,”
since
he
is
the
carrier
of
the
screen
of
Hirik.
However,
there
are
two
forces
in
the
screen
of
Hirik:
1)
the
force
of
the
lock,
who
is
from
Malchut
of
the
quality
of
judgment,
2)
the
force
of
the
key,
Malchut
who
is
sweetened
in
Bina.
The
screen
of
Hirik
that
there
is
in
Matat
is
the
second
screen
of
the
sweetened
Malchut,
who
is
called
“a
key,”
but
the
first
screen,
called
“lock,”
is
not
at
all
in
Matat.
According
to
what
has
been
explained,
it
is
clear
that
after
those
children
pass
away
from
the
world
while
they
are
emitting
scent,
they
must
receive
above
a
correction
of
the
middle
line,
and
that
correction
comes
to
them
only
through
the
Creator,
the
middle
line
in
Atzilut,
and
through
Matat,
the
middle
line
in
the
world
of
Beria,
and
then
they
are
ready
to
reincarnate
and
receive
their
correction
in
full.
First,
The
Zohar
explains
the
death
of
the
children,
which
comes
through
the
middle
line
in
the
world
of
Beria,
Matat,
who
carries
the
screen
of
Hirik.
However,
there
is
death
only
from
the
lock,
Malchut
of
the
first
restriction,
for
wherever
she
appears,
the
light
of
life
flees
from
there
due
to
the
restriction
that
she
has
been
restricted
so
as
not
to
receive
life,
Hochma.
And
in
the
screen
of
Hirik
in
Matat,
there
is
no
lock
at
all.
For
this
reason,
he,
too,
must
use
others
to
reveal
for
him
the
screen
of
the
lock,
which
is
the
first
necessary
operation
in
the
screen
of
Hirik.
For
this
reason,
he
is
assisted
in
this
by
Gabriel
and
by
the
angel
of
death,
for
in
order
to
reveal
the
lock,
he
must
first
awaken
the
left
line,
Gabriel,
and
at
the
end
of
the
left
line,
the
lock
awakens,
as
it
is
written,
“Sin
crouches
at
the
door.”
As
it
is
written
about
Gabriel,
“who
had
the
writer’s
inkhorn
at
his
waist,”
the
force
of
the
lock
that
awakens
through
him
is
the
writer’s
inkhorn
with
which
he
writes
a
writing
to
the
angel
of
death
to
take
his
soul,
since
the
angel
of
death
does
not
put
to
death
unless
by
revealing
the
lock.
You
find
that
Matat
can
reveal
the
screen
of
Hirik
in
his
first
operation,
the
lock,
only
through
Gabriel
and
the
angel
of
death,
and
through
this
operation,
all
the
illumination
of
the
left
line
departs
from
those
children,
and
then
they
die.
Afterwards,
Matat
accepts
them
into
his
seminary,
where
the
force
of
the
lock
is
concealed,
and
they
receive
the
force
of
the
screen
of
Hirik
of
the
seminary
of
Matat,
the
screen
of
the
key,
the
second
operation
of
the
middle
line.
At
that
time,
the
right
and
the
left
unite
through
the
middle
line
in
the
world
of
Atzilut,
which
is
the
seminary
of
the
Creator,
and
through
these
two
seminaries,
they
receive
the
soul
that
is
extended
through
the
middle
line.
In
order
to
complete
the
children,
as
it
is
written,
“Who
has
preceded
Me,
that
I
should
pay,”
the
Creator
calls
Matat,
since
the
Creator,
the
middle
line,
wants
to
complete
them
with
the
middle
line,
which
does
two
operations
in
the
screen
of
Hirik
until
it
unites
the
light
of
Hochma
in
the
left
with
the
Hassadim
in
the
right,
for
this
reason,
He
must
ride
on
Matat,
who
has
the
screen
of
Hirik.
Matat
stands
inside
the
curtain
of
the
screen,
the
screen
of
Hirik,
of
which
he
is
the
carrier,
and
sixty
thousand
myriads
of
those
with
the
wisdom
of
the
Torah
are
around
him,
for
he
contains
Hochma
of
the
left
and
Hassadim
of
the
right
in
one
unification.
The
Hochma
of
the
left
is
called
sixty
thousand.
One
thousand
is
Hochma,
and
sixty
indicates
that
they
are
VAK
of
Hochma,
where
each
comprises
ten,
and
they
are
sixty.
Myriad
indicates
the
existence
of
Hassadim,
which
are
manifold.
The
Hochma
of
the
Torah
means
the
Hochma
that
is
received
through
the
Torah,
who
is
the
middle
line.
He
ties
ties
to
his
lord,
for
by
the
power
of
the
screen
of
Hirik
that
he
carries,
he
unites
the
right
and
the
left
of
his
lord—who
is
ZA,
who
rides
him—with
each
other.
The
Creator
asked
him
“Who
has
preceded
Me,
who
has
preceded
Me
that
I
should
pay?”
Who
is
the
one
who
preceded
Me,
who
received
from
the
illumination
of
the
left
before
I
corrected
him
with
the
middle
line?
Behold,
I
must
complete
him.
Is
he
registered
among
the
members
of
your
seminary,
or
not?
Has
he
already
received
the
correction
of
the
screen
of
Hirik,
which
is
applied
in
the
members
of
your
seminary,
or
not?
That
is,
he
awakened
Matat
to
correct
him
through
the
screen
of
Hirik.
Matat
said
to
him,
“Lord
of
the
world,
he
is
not
in
my
seminary,
meaning
he
has
not
received
anything
from
the
power
of
the
screen
that
is
applied
among
the
members
of
my
seminary;
he
is
among
the
members
of
Your
seminary,
meaning
that
there
is
still
no
incorporation
of
the
screen
in
him,
and
he
is
similar
to
the
souls
from
Atzilut
from
the
seminary
of
the
Creator,
in
which
there
is
no
screen.
All
those
before
me
in
my
seminary
are
below
all
the
heavens,
for
the
members
of
the
seminary
of
Matat
are
below
the
heavens,
where
there
are
already
screens.”
There
are
two
seminaries
above:
the
seminary
of
the
Creator
from
souls
that
have
no
screen
in
them,
and
the
seminary
of
Matat,
from
souls
that
have
screens
in
them.
At
that
time,
the
Creator
told
him,
“Pluck
him,
that
I
may
smell
him,”
that
He
will
correct
those
children
with
the
correction
of
the
middle
line
with
the
two
operations:
1)
Through
the
lock,
which
completely
removes
the
light
of
the
left,
and
causes
the
death
of
the
children.
This
is
why
he
said,
“pluck
him,”
meaning
they
exit
this
world.
2)
Through
the
key,
which
corrects
the
children
to
receive
VAK
of
Hochma,
who
are
called
“scent.”
“That
I
may
smell
him,”
that
the
scent
will
be
drawn
in
him,
VAK
of
Hochma.
It
is
written,
“My
beloved
went
down
to
his
garden,
to
the
flowerbed
of
perfume.”
“My
beloved”
is
the
Creator,
the
middle
line.
“Went
down
to
his
garden”
is
the
barn
of
the
firmament,
the
left
line
in
the
firmament,
which,
before
it
unites
with
the
right,
is
called
“a
barn,”
from
the
words
“living
in
a
foreign
land”
[in
Hebrew],
since
they
receive
from
the
left
without
right,
feeling
themselves
as
living
in
a
foreign
land.
The
Creator
went
down
to
that
barn
in
order
to
correct
it
with
the
screen
of
Hirik
and
unite
it
with
the
right.
“The
flowerbed
of
perfume”
is
the
seminary
of
Matat,
who
is
called
“fragrant
perfume,”
since
through
him,
VAK
of
Hochma,
which
are
called
“scent,”
are
corrected.
“To
pasture
in
the
gardens
and
pick
roses”
means
to
visit
and
look
at
those
seminaries
of
his,
to
correct
the
left
through
the
two
seminaries,
where
from
the
first
seminary,
he
takes
the
screen
of
Hirik,
and
in
the
upper
seminary,
he
unites
the
left
with
the
right.
“And
pick
roses”
means
the
roses
that
are
early
to
give
of
scent
in
this
world,
the
children
who
are
standing
on
the
degree
of
GAR
of
Ruach,
who
are
early
to
receive
the
scent
of
Hochma
from
the
left
line
before
it
receives
the
correction
of
the
middle
line.
And
while
they
give
off
scent,
when
they
receive
Hochma
from
below
upward,
who
is
called
“scent,”
they
are
plucked
and
exit
the
world
so
they
do
not
fail
in
drawing
the
Hochma
from
above
downward.
And
now
it
explains
how
Matat
can
reveal
the
screen
of
the
lock,
which
is
the
first
operation
of
the
screen
of
Hirik,
since
there
is
nothing
in
it
from
the
state
of
the
lock,
for
it
only
carries
the
screen
of
the
key.
After
the
Creator
told
him
to
awaken
two
operations
of
the
screen
of
Hirik
on
them,
Matat
begins
to
work.
At
first,
he
goes
to
awaken
the
screen
of
the
lock,
and
it
is
said,
“Then
the
boy
Matat
called
Gabriel,”
awakening
the
left
line,
who
is
called
Gabriel.
It
is
written,
“who
had
the
writer’s
inkhorn
at
his
waist,”
for
at
the
end
of
the
left
line
there
is
the
lock,
as
it
is
written,
“Sin
crouches
at
the
door,”
and
it
is
called
“the
writer’s
inkhorn,”
since
with
it,
he
writes
writings
to
the
angel
of
death
and
gives
him
the
power
to
put
to
death,
since
the
angel
of
death
puts
to
death
only
by
the
force
of
the
revelation
of
the
lock,
which
is
revealed
by
Gabriel.
“At
his
waist”
means
at
his
end.
He
said
to
him,
“Write
a
letter
and
give
to
the
angel
of
death
regarding
so
and
so,
to
pluck
him
from
the
world,”
meaning
to
awaken
his
writers’
inkhorn,
the
revelation
of
the
lock,
and
give
it
to
the
angel
of
death.
This
is
the
first
operation
of
the
screen
of
Hirik
which
reveals
the
screen
of
the
lock,
which
cancels
all
the
illumination
of
the
left
line
from
the
children,
and
then
they
are
given
to
the
angel
of
death,
and
they
die
with
the
revelation
of
the
lock.
Now
there
is
a
need
for
the
second
correction
of
the
screen
of
Hirik,
to
conceal
the
lock
and
reveal
the
key,
for
by
this,
the
children
will
be
able
to
receive
the
VAK
of
Hochma
that
are
united
with
Hassadim,
the
light
of
Neshama.
It
was
said
that
first,
he
is
elevated
to
the
seminary
of
Matat
in
order
to
receive
the
screen
of
the
key
from
him,
which
qualifies
him
to
receive
his
VAK
of
Hochma.
There
he
says
his
learning
which
he
has
brought
with
him,
and
there,
in
the
screen
of
Matat,
he
receives
his
learning
once
more,
the
Hochma,
but
only
to
the
extent
of
VAK.
Afterwards,
he
is
elevated
to
the
upper
seminary
of
the
Creator,
where
he
will
receive
the
lights
without
any
screen
at
all.
Yofiel,
the
great
appointee,
goes
from
the
upper
seminary
and
seals
concealments
and
secrets
of
the
Torah
from
the
two
seminaries.
Through
the
screens
in
the
seminary
of
Matat,
he
takes
the
unified
lights
of
Hochma
and
of
Hassadim
in
the
seminary
of
the
Creator.
The
reason
for
the
need
for
two
seminaries
is
that
anything
that
is
asked
in
the
seminary
of
the
firmament,
of
Matat,
those
in
the
upper
seminary,
that
of
the
Creator,
answer.
All
the
judgments
in
the
screen
of
the
seminary
of
Matat
are
sweetened
by
the
lights
in
the
seminary
of
the
Creator,
for
were
it
not
for
the
screen
and
the
judgments
in
the
seminary
of
Matat,
the
unified
lights
of
right
and
left
in
the
seminary
of
the
Creator
would
not
be.
For
this
reason,
they
are
as
praised
as
the
light,
since
they
caused
them.
There
is
no
screen
at
all
in
the
seminary
of
the
Creator
in
Atzilut,
since
the
screens
begin
from
the
Parsa
below
Atzilut
and
downward.
There
are
no
questions
and
queries
in
the
upper
seminary,
the
seminary
of
the
Creator,
for
there
are
no
screens
and
judgments
there.
Rather,
in
the
seminary
of
the
firmament
there
are
questions,
in
the
seminary
of
Matat
in
the
world
of
Beria.
For
this
reason,
Yofiel
must
seal
the
secrets
of
Torah
from
the
two
seminaries
together,
for
one
complements
the
other,
and
only
from
the
two
of
them
do
the
words
of
Torah,
the
lights,
ascend
and
correct
properly.
In
the
days
to
come,
the
questions
and
queries
will
depart
from
the
seminary
of
the
firmament
of
Matat.
In
the
days
to
come,
when
the
lock
is
corrected,
as
it
is
written,
“Death
will
be
swallowed
up
forever,”
all
the
screens
and
judgments
in
the
three
worlds
BYA
will
be
canceled,
and
BYA
will
return
to
being
Atzilut.
Then
you
will
find
that
the
questions
and
queries
will
have
departed,
which
are
the
screens
and
the
judgments
from
the
seminary
of
the
firmament
in
the
world
of
Beria.