135. It is written, “But the mercy [Hesed] of the Lord is from the world and to the world on those who fear Him, and His righteousness to children’s children.” How great is the fear of the Creator, that humbleness is included in fear, and Hassidut [the quality of Hesed] is included in humbleness. It follows that anyone in whom there is fear of sin has all of them. One who has no fear of heaven has neither humbleness nor Hassidut.
136. One who exits fear and clothes in humbleness, humbleness is better, and he is incorporated in all of them, as it is written, “Because of humbleness, there is fear of the Lord.” Anyone in whom there is fear of heaven is rewarded with humbleness. Anyone in whom there is humbleness is rewarded with Hassidut. Anyone in whom there is fear of heaven is rewarded with all of them. With humbleness, as it is written, “Because of humbleness, there is fear of the Lord.” With Hassidut, as it is written, “But the mercy [Hesed] of the Lord is from the world and to the world on those who fear Him.”
137. Anyone in whom there is Hassidut is called an “angel of the Lord of hosts,” as it is written, “For the lips of a priest will guard knowledge, and they should seek Torah from his mouth, for he is an angel of the Lord of hosts.” How did the priest merit being called an “angel of the Lord of hosts”? As the angel of the Lord of hosts is above in heaven, so is the priest an angel of the Lord of hosts below.
138. An angel of the Lord of hosts above is Michael, the great minister who comes from Hesed of above. He is the great priest of above. It is as though the High Priest of below is called an “angel of the Lord of hosts,” since he comes from the side of Hesed, and Hesed is Rachamim [mercy] within Rachamim. This is why there is no priest from the side of judgment. A priest is rewarded with Hesed because of the fear, as it is written, “But the mercy [Hesed] of the Lord is from the world and to the world on those who fear Him.”
139. Why is it written “from the world and to the world”? They are two worlds, ZA and Malchut, two worlds that returned into one world, uniting with each other. “From the world and to the world” means the upper rule, Adam of above, ZA, and Adam of below, Malchut. It is written, “Days of old [Hebrew: the world],” and it is written, “Years of the world, which are written about ZA, who is called “world.”
140. “But the mercy [Hesed] of the Lord is from the world and to the world on those who fear Him,” indicating that anyone who fears sin is called Adam [man], that two worlds are on him, which are called Adam, if there are fear, humbleness, and Hassidut in him, since fear is the whole of everything.
141. A man is an inclusion of male and female, since one in whom male and female have been connected is called a “man,” and then he is fearing heaven. Moreover, there is humbleness in him. Even more, there is Hesed [mercy] in him. And one in whom there are no male and female, there are neither fear nor humbleness, nor Hassidut in him. This is why man is called the “inclusion of everything.” Since he is called “man,” there is Hesed in him, as it is written, “I said, ‘Let a world of Hesed be built.’” But the world cannot be built unless there are male and female.
142. It is also written, “But the mercy [Hesed] of the Lord from the world and to the world on those who fear Him, and His righteousness to children’s children,” since those who fear Him are the whole of man, male and female, for otherwise, there is no fear in him.
“The mercy of the Lord from the world and to the world” are the priests, who come from the side of Hesed. They inherit this lot, which comes from the upper world, ZA, to the lower world, Malchut. “On those who fear him” are the priests below, who incorporate male and female, as it is written, “and make atonement for himself and for his house.” His house is the Nukva [female], in order to be incorporated in the man. “And His righteousness to children’s children,” since he has been rewarded with children’s children.