Yod
of
HaVaYaH
14.
Merkavot
in
the
holy
Merkavot
[pl.
of
Merkava
[structure/chariot)]
ascend
into
the
letters
inscribed
in
the
holy
names,
which
imply
the
high
secrets.
Each
Merkava
ascends
into
a
specific
letter,
when
that
letter
is
inscribed
to
the
fullest,
meaning
when
its
Merkava
ascends
and
comes
into
it.
Each
letter
stands
on
the
wholeness
of
the
Merkava
that
is
suitable
for
it.
From
this
follows
the
clarification
of
each
letter
in
its
holy
Merkava,
in
the
four
directions
of
the
world,
HG
TM.
15.
The
first
letter,
Aleph,
ascends
in
illumination
of
reflected
light,
and
descends
in
illumination
of
direct
light,
receiving
VAK
HGT
NHY.
Afterwards,
the
letter
ascends
to
receive
its
crowns,
GAR,
HBD,
and
ascends
to
a
hundred
worlds,
to
Bina,
whose
count
of
the
Sefirot
is
one
hundred.
From
there,
it
receives
its
GAR.
Corresponding
to
this
Aleph,
the
letter
Yod
in
the
beginning
of
the
name
HaVaYaH,
which
ascends
in
the
will
of
the
thought
to
Hochma,
is
concealed
and
unknown.
Two
times,
Katnut
and
Gadlut,
were
established
because
of
the
ascent
of
Malchut
to
Bina.
At
first,
when
Malchut
rose
to
Bina,
she
ended
the
degree
under
the
Hochma,
and
that
Sium
[end/ending]
that
was
established
under
the
Hochma
is
called
Parsa.
For
this
reason,
only
KH
remained
in
the
degree,
while
Bina
and
TM
went
out
from
the
degree
to
the
degree
below
it.
Since
there
are
only
two
vessels
there,
KH,
there
are
only
two
lights
there,
Nefesh-Ruach,
and
the
GAR
is
missing,
which
are
Neshama,
Haya,
Yechida,
due
to
the
absence
of
the
three
vessels
Bina
and
TM.
This
is
the
time
of
Katnut.
Afterwards,
at
the
time
of
Gadlut,
Malchut
descends
from
the
place
of
Bina,
from
the
Parsa,
to
her
own
place.
At
that
time,
the
three
vessels
Bina
and
TM
ascend
and
connect
to
the
degree.
Since
there
are
already
five
vessels,
all
five
lights
NRNHY
return
and
clothe,
and
then
there
is
GAR
in
the
degree.
The
shape
of
the
letter
Aleph
implies
this,
since
the
upper
Hod
of
Aleph
is
KH
that
remained
in
the
degree
at
the
time
of
Katnut,
and
the
line
under
the
upper
Yod
is
Parsa,
which
ends
the
degree
under
the
KH.
This
is
the
time
of
Katnut.
At
the
time
of
Gadlut,
when
Malchut
descends
from
the
Parsa
to
her
place,
and
Bina
and
TM
return
and
adhere
to
the
degree,
the
bottom
Yod
connects
to
the
Aleph,
which
indicates
the
Bina
and
TM
that
returned
and
adhered.
Thus,
the
upper
Yod
implies
KH,
and
the
bottom
Yod
implies
Bina
and
TM,
while
the
line
between
them
implies
the
Parsa,
the
Sium
that
was
done
at
the
time
of
Katnut
under
the
KH.
We
could
say
that
since
at
the
time
of
Gadlut,
Malchut
had
already
descended
to
her
place,
and
Bina
and
TM
returned
to
their
degree
as
before,
why
does
the
line
that
divides
between
the
upper
Yod
and
the
lower
Yod
still
exist
inside
the
Aleph,
since
the
Sium
under
the
KH
has
already
been
canceled?
The
answer
is
that
after
the
breaking
of
the
vessels
in
the
world
of
correction,
that
correction
was
done
that
the
Parsa
would
never
be
canceled,
and
would
always
be
in
the
state
of
VAK
without
GAR,
so
as
to
keep
the
illumination
of
Hassadim
that
comes
to
the
degree
from
expanding
from
above
downward
as
it
was
during
the
breaking
of
the
vessels.
Hence,
although
the
GAR
were
already
in
the
Aleph,
the
degree
of
Parsa
still
remained
in
VAK
without
GAR.
This
is
why
there
is
the
line
inside
the
Aleph
also
at
the
time
of
Gadlut.
There
are
the
same
discernments
in
the
letter
Yod
at
the
beginning
of
the
name
HaVaYaH:
the
upper
Yod,
the
line
underneath
it,
and
the
bottom
Yod.
The
Yod
ascends
through
the
will
of
the
thought
to
Hochma,
implying
the
upper
Hochma,
called
“thought.”
It
becomes
concealed
and
unknown,
since
the
upper
Hochma
is
concealed
and
does
not
bestow
upon
the
lower
ones,
as
all
the
illuminations
of
Hochma
that
are
revealed
to
the
lower
ones
are
only
from
Bina
that
returned
to
being
Hochma.
16.
One
walnut
was
covered
under
her,
meaning
was
spread
under
the
Yod,
which
is
covered
in
concealment
within
concealment.
It
is
a
Merkava
that
stands
under
the
concealment.
The
letter
Yod
is
concealed
because
of
one
dot
that
is
below
it,
which
is
found
within
the
walnut.
The
walnut
stands
in
six
pillars
that
support
it
from
six
sides
which
are
concealed
inside
the
walnut.
Yod
in
the
name
HaVaYaH
is
opposite
the
upper
Yod
of
Aleph;
it
is
KH
of
Katnut.
The
walnut
that
is
spread
under
the
Yod
and
covered
her
is
opposite
the
line
under
the
upper
Yod
in
the
Aleph,
the
Parsa
that
ends
the
degree
under
the
Hochma,
which
is
always
on
the
level
of
VAK
and
never
receives
GAR.
This
is
why
it
was
said,
“One
walnut
was
covered
under
her,”
meaning
that
one
walnut
spread
under
the
Yod,
like
the
line
under
the
Yod
in
the
Aleph,
the
Parsa.
It
is
called
“walnut”
from
the
words
“cut
off”
[in
Hebrew],
since
this
Parsa
makes
a
Sium
on
the
degree
below
the
Hochma;
it
cuts
off
the
three
vessels
Bina
and
TM,
and
takes
them
out
from
the
degree.
It
is
covered
in
concealment
within
concealment,
in
which
a
correction
of
double
concealment
was
made,
in
a
way
that
even
when
the
Malchut
emerges
from
the
Parsa
and
returns
to
her
place,
nevertheless,
the
Parsa
is
never
canceled
and
then,
too,
remains
in
VAK
without
GAR.
She
is
a
Merkava
that
stands
under
the
concealment,
meaning
that
this
Parsa
is
not
only
a
Sium,
but
a
complete
Merkava
that
stands
in
VAK
in
concealment
of
GAR.
The
letter
Yod
stands
in
concealment
of
GAR
because
of
one
dot
that
is
below
her:
the
Malchut
that
ascended
under
the
Yod,
which
is
Hochma,
and
ended
the
degree
there.
The
walnut
stands
in
six
pillars
that
support
it
in
six
sides.
There
are
Vav
in
it,
HGT
NHY
that
support
it
in
six
sides,
since
HG
is
south
and
north,
TM
are
east
and
west,
NH
are
above
and
below,
on
six
sides
concealed
within
a
walnut
since
they
never
receive
GAR.
17.
One
holy
Merkava
comes
out
from
this
letter
Yod,
a
Merkava
that
is
concealed
and
not
revealed,
except
when
the
illumination
of
the
hidden
walnut
shines.
At
that
time,
that
Merkava
becomes
revealed.
For
this
reason,
the
Merkava
is
concealed
and
revealed.
Before
the
illumination
of
the
walnut,
she
is
concealed,
and
after
the
illumination
of
the
walnut,
she
is
revealed.
The
first
two
phases
of
Yod
are
the
Yod
herself,
and
the
walnut
underneath
her,
which
are
similar
to
the
top
Yod
over
the
Aleph,
and
the
line
below
the
Yod.
From
this
Yod,
one
holy
Merkava
comes
out,
the
third
phase
of
the
Yod,
which
is
similar
to
the
bottom
Yod
of
Aleph,
which
receives
illumination
of
GAR
after
Malchut
has
descended
from
the
Parsa
to
her
place.
In
the
beginning,
she
comes
out
with
illumination
of
VAK
in
concealment
of
GAR.
During
the
Katnut,
the
Merkava
is
concealed
and
not
revealed
in
the
level
of
VAK,
for
the
GAR
is
revealed
only
when
the
illumination
of
the
hidden
walnut
shines,
when
Malchut
comes
out
from
the
Parsa,
which
is
called
a
“walnut.”
At
that
time,
the
Merkava
is
revealed,
for
then
the
GAR
is
revealed
in
the
third
phase
of
the
Yod,
in
the
Merkava.
However,
the
three
phases
of
Yod
are
not
similar
to
the
three
phases
of
the
Aleph.
The
three
phases
of
Aleph
are
all
one
degree,
but
the
three
phases
of
Yod
are
distinct
degrees:
AVI,
first
YESHSUT,
and
second
YESHSUT.
They
are
unlike
the
three
phases
of
Aleph,
but
point
to
the
origin
of
each
phase,
which
is
similar
to
the
three
phases
of
Aleph.
Concerning
the
division
of
the
ten
Sefirot
of
Bina,
wherever
the
ten
Sefirot
of
Bina
are
divided
into
two
degrees,
GAR
are
Partzuf
AVI,
and
ZAT
are
Partzuf
YESHSUT.
The
division
is
because
GAR
of
Bina
always
desire
mercy
[Hesed]
and
have
no
wish
for
Hochma.
For
this
reason,
they
are
considered
as
though
they
did
not
leave
the
Rosh
of
AA,
and
their
Hassadim
are
discerned
as
GAR.
Conversely,
ZAT
of
Bina,
which
are
from
the
incorporation
of
ZON
in
Bina,
need
illumination
of
Hassadim.
Hence,
their
Hassadim
are
in
VAK,
lacking
GAR,
and
need
a
correction
in
order
to
draw
GAR.
There
are
two
Partzufim
YESHSUT
in
ZAT
of
Bina,
for
because
it
was
established
that
the
Parsa
would
not
be
canceled
even
after
the
exit
of
Malchut
from
Bina,
one
degree
that
never
receives
GAR,
like
the
Parsa,
is
extended
from
her.
Accordingly,
there
are
two
degrees
in
the
ten
Sefirot
of
Bina
that
never
receive
GAR.
These
are
upper
AVI
that
are
extended
from
GAR
of
Bina,
and
the
Partzuf
that
emerges
from
Parsa,
which
is
called
the
first
YESHSUT,
who
also
never
receives
GAR.
The
difference
between
them
is
tremendous,
since
although
AVI
never
receive
Hochma,
the
Hassadim
in
them
are
discerned
as
GAR,
just
like
Hochma.
Conversely,
the
first
YESHSUT,
which
is
already
from
the
phase
of
ZAT
of
Bina,
its
Hassadim
are
not
in
the
phase
of
GAR,
but
in
the
phase
of
VAK
without
a
Rosh,
and
the
reason
it
does
not
receive
Hochma
is
because
of
the
Parsa
that
is
not
canceled.
What
was
said,
that
during
the
emergence
of
Malchut
from
Bina,
the
GAR
are
revealed,
this
is
in
the
second
YESHSUT,
which
is
a
third
degree
of
the
ten
Sefirot
of
Bina,
in
which
the
Hochma
and
the
GAR
are
revealed.
Three
phases
of
Yod:
1)
The
Yod
itself,
upper
AVI,
regarded
as
Hochma
since
Hochma
of
AA
shines
in
them
although
they
do
not
receive
it
because
they
delight
in
mercy.
2)
The
Merkava
of
the
walnut,
which
is
extended
from
the
Parsa,
the
first
YESHSUT,
which
is
in
VAK
without
a
Rosh
and
does
not
receive
GAR
because
of
the
Parsa
that
is
not
canceled.
3)
The
third
Merkava,
the
second
YESHSUT,
in
which
the
GAR
is
revealed,
and
from
which
the
Hochma
is
bestowed
upon
the
lower
ones.
18.
The
third
Merkava
emerges
from
the
sparkling
of
the
candle
when
it
measures
a
measure
under
the
first
connection.
This
is
one
sparkling.
When
the
measure
is
present,
it
shines
and
ascends
and
descends,
and
is
supported
under
the
letter
Yod.
This
is
one
dot.
Afterwards,
the
sparkling
expands
and
elicits
three
other
sparks,
which
are
supported
under
the
bottom
tip
of
the
Yod.
19.
Afterwards,
another
sparkling
emerges
from
the
second
connection,
which
shines
and
ascends
and
descends,
and
is
supported
under
the
letter
Yod,
in
another
phase.
Afterwards,
that
sparkling
expanded
and
elicited
three
other
sparks,
which
were
supported
under
the
letter
Yod.
Afterwards,
another
sparkling
emerged,
from
the
third
connection.
From
this,
the
non-holy
connected
to
the
quality
of
the
candle.
The
third
Merkava
is
called
“the
second
YESHSUT,”
which,
in
itself,
is
divided
into
three
Partzufim
called
“three
connections”:
The
first
connection
is
Partzuf
HBD,
the
second
connection
is
Partzuf
HGT,
and
the
third
connection
is
Partzuf
NHY.
This
is
from
the
perspective
of
the
vessels.
From
the
perspective
of
the
lights,
the
order
is
reversed:
The
first
connection
is
Partzuf
NHY,
called
Ibur
[impregnation];
the
second
connection
is
Partzuf
HGT,
called
Yenika
[suckling];
and
the
third
connection
is
Partzuf
HBD
called
Mochin
[lights
of
Gadlut].
At
first,
each
one
emerges
in
Katnut,
in
VAK.
Afterwards,
the
GAR
and
the
Gadlut
are
drawn
to
them.
It
all
depends
on
the
screen
that
was
established
in
Malchut,
which
ends
the
light
from
expanding
from
it
and
below.
Hence,
the
upper
light
strikes
it
to
expand
more,
and
this
is
called
“coupling
by
striking.”
Through
it,
reflected
light
rises
from
the
screen
and
clothes
the
upper
light,
and
that
reflected
light
measures
the
measure
of
the
level.
If
the
screen
and
Malchut
are
in
the
place
of
Bina,
the
screen
extends
through
its
reflected
light
only
the
measure
of
the
level
of
VAK.
But
if
the
screen
and
the
Malchut
descend
from
Bina
to
the
place
of
Malchut,
the
measure
of
the
screen
and
reflected
light
in
it
expands
and
it
extends
GAR.
This
is
why
the
screen
is
called
“a
candle,”
since
the
reflected
light
lights
up
in
it
and
ascends
from
it
and
above,
and
measures
the
measure,
measures
the
level
of
the
Partzuf,
whether
VAK
or
GAR,
and
also
which
phase
of
GAR.
The
third
Merkava
emerges
from
the
sparkling
of
the
candle
out
of
the
sparkling
of
the
screen,
which
is
called
“a
candle,”
through
a
coupling
by
striking
with
the
upper
light,
which
raises
reflected
light.
When
it
measured
the
measure,
when
it
raises
reflected
light
that
measures
the
level
of
the
degree,
to
connect
and
correct
the
first
Partzuf,
Partzuf
NHY
or
Partzuf
Ibur,
this
is
one
sparkling,
a
sparkling
of
Katnut.
Afterwards,
there
is
a
second
sparkling,
for
GAR.
When
the
measure,
the
reflected
light,
is
present
and
clothes
the
upper
light,
it
shines
and
raises
reflected
light,
brings
down
direct
light,
and
is
supported
under
the
Yod,
which
was
established
into
being
a
third
phase
of
the
Yod.
This
is
one
dot,
which
emerged
now
in
the
Katnut
of
this
Partzuf,
which
is
discerned
as
one
dot.
Afterwards,
in
Gadlut,
the
sparkling
expanded,
meaning
that
the
screen
and
Malchut
descended
from
Bina
to
their
place,
at
which
time
the
reflected
light
grew
and
expanded,
and
extended
GAR
to
the
Partzuf.
It
elicits
three
other
sparks,
GAR
of
Ibur
[impregnation],
which
are
supported
under
the
bottom
tip
of
the
Yod.
In
other
words,
the
Merkava
of
the
walnut,
the
first
YESHSUT,
clothes
from
the
Chazeh
and
below
of
the
Yod,
the
bottom
tip
of
the
Yod,
and
the
second
YESHSUT
clothes
from
the
Chazeh
and
below
of
the
first
YESHSUT,
and
you
find
that
it
is
under
the
bottom
tip
of
the
Yod.
After
The
Zohar
explained
the
Katnut
and
Gadlut
of
the
Partzuf
of
Ibur
of
the
second
YESHSUT,
Partzuf
NHY,
it
now
explains
the
Katnut
and
Gadlut
of
Partzuf
Yenika
of
the
second
YESHSUT,
his
Partzuf
HGT.
It
says,
“Afterwards,
another
sparkling
emerges
from
the
second
connection.”
The
second
connection,
Partzuf
HGT
of
the
second
YESHSUT,
a
sparkling
on
its
screen
emerges.
It
shines
and
ascends
and
descends,
shining
and
raising
reflected
light
and
bringing
down
direct
light,
the
level
of
Katnut
and
VAK
of
that
Partzuf.
It
is
supported
under
the
Yod
in
a
different
phase,
in
Yenika
and
HGT.
After
it
explained
the
Katnut
and
Gadlut
of
Partzuf
HGT
and
Yenika
of
the
second
YESHSUT,
it
brings
Partzuf
HBD,
the
Partzuf
of
Mochin
of
the
second
YESHSUT,
and
says,
“Afterwards,
another
sparkling
emerged,
from
the
third
connection,”
which
is
Partzuf
HBD
and
Mochin,
called
“the
third
connection.”
The
sparkling
of
Partzuf
HBD,
too,
first
emerges
in
Katnut
of
one
dot,
and
afterwards
emerged
in
Gadlut,
in
GAR,
which
expanded
into
three
sparks,
as
with
the
Partzufim
of
NHY
and
HGT.
All
the
illumination
of
Hochma
in
ZON
and
BYA
is
extended
from
Partzuf
HBD
of
the
second
YESHSUT.
From
it,
from
that
Partzuf
HBD,
the
non-holy
connected
to
the
measure
of
the
candle,
as
that
Partzuf
is
the
root
of
the
Mochin
in
the
non-holy,
which
are
called
“lights
of
fire,”
which
connect
to
the
measure
of
the
candle,
the
measure
of
the
screen
of
Partzuf
HBD
of
the
second
YESHSUT,
which
is
the
root
of
these
Mochin.
20.
We
find
that
the
letter
Yod,
which
is
a
top
dot,
has
nine
pillars:
NHY,
HGT,
HBD
in
the
second
YESHSUT,
which
it
relies
on.
They
are
all
a
Merkava
to
the
letter
Yod,
and
then
the
Yod
shines
and
is
supported
by
those
nine
pillars.
At
that
time,
eight
other
ones
shine
from
it,
and
they
all
stand
in
the
letter
Yod,
which
is
the
hidden,
top
dot.
This
is
so
because
these
nine
Sefirot
NHY,
HGT,
HBD,
which
emerge
in
the
second
YESHSUT,
which
is
phase
three
of
the
Yod,
are
regarded
as
nine
supports
of
the
Yod
because
the
Yod
itself
is
concealed
from
Hochma.
Also,
her
phase
two,
the
Merkava
of
the
walnut,
which
is
called
the
first
YESHSUT,
is
also
in
VAK
which
are
concealed
from
Hochma.
Because
the
Hochma
is
concealed
in
them
and
revealed
only
in
the
nine
Sefirot
of
the
second
YESHSUT,
they
are
regarded
as
supporting
the
Yod
to
complete
it
from
Hochma,
since
they
reveal
the
Hochma
that
is
concealed
in
the
Yod.
You
find
that
the
letter
Yod,
which
is
the
top
dot,
has
nine
pillars
on
which
she
relies.
These
nine
Sefirot
NHY,
HGT,
HBD
of
the
second
YESHSUT,
support
the
Yod,
in
which
the
Hochma
is
concealed,
by
revealing
the
Hochma
in
them,
and
they
are
all
the
Merkava
that
completes
the
letter
Yod.
At
that
time,
the
Yod
shines
and
is
supported
by
these
nine
pillars,
since
when
the
nine
Sefirot
of
the
second
YESHSUT
are
revealed,
the
Yod
shines
and
is
supported
by
these
ten
supporters
although
the
Yod
itself
never
receives
Hochma,
as
they
are
upper
AVI,
which
are
desire
mercy.
Nevertheless,
it
is
supported
and
revealed
in
these
nine
supporters
extended
from
it.
However,
all
the
support
and
revealing
of
Hochma
are
only
for
itself,
but
none
of
that
Hochma
is
bestowed
upon
others
since
the
internality
of
the
Yod
is
HS
[Hochma
Stimaa
(blocked/concealed
Hochma)],
and
this
Hochma
is
not
revealed
to
others
whatsoever.
What
is
revealed
from
here
to
others
is
only
Bina
that
returned
to
Hochma
in
a
way
that
not
all
nine
supporters
are
revealed
to
others,
but
only
eight
supporters,
only
from
Bina
and
below.
After
the
emergence
of
the
nine
supporters
from
Hochma
and
below
for
itself,
only
eight
supporters
shine
from
it
to
others,
only
from
Bina
and
below,
since
the
Hochma
inside
the
Yod
cannot
be
revealed,
as
it
is
HS
of
AA,
which
is
Ein
Sof,
since
AA
and
Atik
are
regarded
as
Ein
Sof
[infinity].
They
all
stand
in
the
letter
Yod,
which
is
the
hidden,
top
dot,
for
all
nine
supporters
in
the
second
YESHSUT
are
present
in
the
letter
Yod,
since
they
are
phase
three
of
the
Yod
and
her
phase
of
ZAT.
Hence,
they,
too,
are
hidden,
like
the
Yod,
and
their
illumination
is
not
revealed
outward,
but
only
from
Bina
and
below.
21.
The
nine
supporters
below
the
Yod
merit
and
do
not
merit
a
name.
This
is
so
because
a
name
means
attainment,
and
anything
that
we
do
not
attain,
we
do
not
define
by
a
name.
Therefore,
they
are
regarded
as
meriting
a
name
in
and
of
themselves,
and
not
meriting
a
name
with
regard
to
others,
since
others
do
not
attain
them.
Because
these
nine
are
called
Ein
Sof,
because
of
the
HS
of
AA
that
shines
in
the
internality
of
the
Yod,
they
are
regarded
as
present
and
not
present.
With
respect
to
themselves,
they
are
present,
and
with
respect
to
others,
they
are
not
present
and
are
unknown
to
others.
They
are
called
by
a
name,
and
they
are
not
called,
and
they
are
not
known
at
all,
and
these
merit
a
name
and
do
not
merit.
22.
It
is
written,
“And
I
will
proclaim
the
name
of
the
Lord
before
you,
and
I
will
be
gracious
to
whom
I
will
be
gracious,
and
I
will
have
compassion
on
whom
I
will
have
compassion.”
This
pertains
to
attainment
of
the
nine
supporters
in
the
second
YESHSUT
of
the
Yod,
since
there
is
no
one
to
stand
in
them
and
in
their
names,
and
they
are
not
revealed
to
stand
on
their
ways.
They
are
not
revealed
to
others
because
of
the
HS
that
shines
in
the
internality
of
the
Yod,
which
is
Ein
Sof.
This
is
why
Moses
did
not
perceive
them.
Because
they
preceded
his
degree,
since
they
are
the
first
sparkling,
the
Yod,
meaning
that
the
degree
of
Moses
is
Bina,
since
Moses
was
rewarded
with
Bina,
and
the
nine
supporters
are
from
the
sparkling
that
precedes
Bina,
the
Yod,
which
is
from
Hochma
itself,
this
is
why
it
is
written,
“before
you,”
I
have
called
by
the
name
before
your
degree,
and
not
in
your
degree,
since
in
your
degree,
it
is
not
called
by
a
name.
Also,
all
nine
supporters
are
extended
from
the
Yod
preceded
the
degree
of
Moses
because
they
are
extended
from
the
Yod,
Hochma.
This
is
why
he
did
not
perceive
the
ways
of
the
Creator,
since
they
all
rise
within
the
thought,
Hochma,
and
from
there,
the
ways
of
the
Creator
expand
into
several
phases
in
the
will
of
the
Creator,
and
are
unknown
at
all,
since
Hochma
is
unknown.