And
I
Saw
the
Animals,
and
Behold,
a
Wheel
Was
on
the
Earth
125.
It
is
written,
“And
I
saw
the
animals,
and
behold,
a
wheel
was
on
the
earth
among
the
animals
to
its
four
sides.”
“And
I
saw
the
animals”
are
Ysrael
Saba,
meaning
YESHSUT,
where
there
is
the
rope,
the
middle
line,
in
its
engravings
on
the
right
and
on
the
left.
The
root
of
the
middle
line,
ZA,
which
ascends
and
unites
the
right
and
the
left,
is
in
YESHSUT.
The
four
animals
that
are
there
are
three
lines
and
Malchut
who
receives
them.
The
right
and
left
in
them
are
lion
and
ox,
Yod-Hey,
which
are
in
YESHSUT
themselves.
The
middle
line,
the
eagle,
is
ZA,
who
ascends
to
YESHSUT
and
unites
them
with
each
other,
and
he
is
Vav.
Malchut,
who
is
the
face
of
a
man,
receives
all
of
them,
and
she
is
the
bottom
Hey.
126.
Three
inscriptions
are
tied
to
one
another—south,
east,
and
north—which
are
the
three
animals:
lion,
ox,
and
eagle.
They
are
the
three
lines
where
the
right
is
south,
the
middle
is
east,
and
the
left
is
north.
They
are
Yod-Hey-Vav,
where
right
and
left
are
Yod-Hey,
and
the
middle
is
Vav.
They
are
hidden
anterior,
which
the
eye
does
not
govern
so
as
to
see.
Ezekiel
says,
“And
I
saw
the
animals.”
How
could
he
have
seen
them?
127.
However,
he
was
looking
from
within
the
light
that
does
not
shine,
which
is
Malchut,
who
receives
and
contains
within
her
the
three
animals
lion,
ox,
and
eagle,
and
the
Hochma
that
is
in
them
is
revealed
within
her.
He
is
as
one
who
sees
with
a
lantern,
a
vessel
whose
walls
are
made
of
glass,
and
in
which
a
candle
is
placed
so
as
to
shine
with
eyes
shut.
When
the
candles
gleam
inside
that
lantern,
it
blazes
a
temporary
blaze,
which
does
not
persist.
The
illumination
does
not
continue
but
rather
shines
and
promptly
stops.
Ezekiel
was
not
looking
at
the
three
animals
in
their
place
in
YESHSUT
or
in
ZA,
since
they
are
hidden
in
them
and
are
not
given
to
sight,
Hochma,
since
Hochma
is
revealed
only
in
Malchut.
Rather,
he
was
looking
at
the
place
of
revealing,
Malchut,
in
which
the
Hochma
is
revealed,
vision.
She
herself
is
the
face
of
a
man,
but
all
three
animals—lion,
ox,
and
eagle—are
incorporated
in
her
and
stand
like
three
candles
in
a
lantern.
Ezekiel
saw
them
from
within
the
lantern,
Malchut.
It
is
known
that
even
in
Malchut,
Hochma
is
revealed
only
during
the
journeying
of
the
lines,
and
it
promptly
vanishes.
128.
The
three
lines
whose
illumination
rolls
and
comes
in
three
places
rolls
south,
north,
and
east,
one
by
one.
This
is
called
journeying,
or
rolling.
They
sparkle
according
to
that
time
only
during
the
rolling
and
the
journeying,
and
that
sparkling
enters
one
another,
meaning
they
are
incorporated
in
one
another.
The
order
of
their
journeying
is
that
one
ascends
and
one
descends,
in
direct
light
and
in
reflected
light.
It
grows
stronger
on
the
south
side,
which
is
the
right
line,
Hesed,
in
the
matter
of
the
letter
Yod,
which
entered
the
light
and
became
air,
which
is
the
meaning
of
Malchut
that
rose
to
Bina
and
diminishes
her
into
KH
of
vessels
and
Nefesh-Ruach
of
lights,
which
are
right
line
and
the
face
of
a
lion.
Afterwards,
it
grows
stronger
and
enters
the
north
side,
the
left
line,
in
which
the
Yod
comes
down
from
the
air,
and
the
illumination
of
Hochma
returns
to
shine
in
the
degree.
It
rolls
in
its
connections,
meaning
makes
a
dispute
with
the
right
line
and
comes
and
ascends
in
the
letter
Tet,
which
implies
that
her
good
is
concealed
within
her,
for
due
to
the
dispute,
the
Hochma
was
concealed
there,
as
it
is
written,
“And
God
saw
the
light,
that
it
was
good,”
that
the
light
sparkles
and
blazes
in
the
engravings
in
the
letter
Tet,
and
He
concealed
it.
129.
The
letter
Tet
is
blocked
in
a
blocking;
all
the
sparks
and
brightness
that
shine
and
sparkle
emerge
from
her.
Happy
is
he
who
sees
her
in
his
dream,
for
she
is
a
corridor
from
which
sparks
sparkle,
expanding
and
collecting.
Before
the
left
unites
with
the
right,
the
Hochma
in
it
cannot
shine,
and
it
is
concealed.
Then,
a
correction
of
the
vessel
is
performed
so
as
to
receive
into
it
the
concealing
of
the
light
of
Hochma
so
that
afterwards,
when
the
Hochma
unites
with
the
Hassadim
on
the
right,
the
Hochma
will
shine
from
within
her
concealment
in
that
vessel.
That
vessel
is
the
letter
Tet,
whose
right
head
is
bent
into
her,
indicating
the
Hochma
that
is
hidden
in
her.
The
letter
Tet
is
blocked
in
a
blocking;
all
the
sparks
and
brightness
emerge
from
her,
for
the
hidden
Hochma
in
the
letter
Tet
emerges
and
shines
and
sparkles
after
the
left
unites
with
the
right,
and
there
is
a
house,
as
it
is
written,
“In
wisdom
[Hochma]
shall
a
house
be
built.”
Although
the
letter
Tet
is
not
a
house,
since
only
the
blocking
of
the
Hochma
was
concealed
in
her,
and
not
the
Hochma
itself,
nevertheless,
she
is
regarded
as
a
corridor
to
the
house,
for
the
revealing
in
her
is
in
the
corridor,
in
which
one
does
not
stay
permanently,
as
in
the
house,
but
temporarily.
Expanding
and
collecting
means
that
it
expands
and
collects
the
light
and
becomes
concealed
once
more.
By
this
The
Zohar
concludes
explaining
the
left
line,
the
face
of
an
ox.
130.
One
line
ascends
and
descends,
in
reflected
light
and
in
direct
light,
and
grows
stronger
on
the
east
side,
which
is
the
middle
line,
the
face
of
an
eagle,
in
the
letter
Tet
and
in
the
letter
Yod,
which
contains
left
and
right
together,
where
the
left
is
implied
in
the
letter
Tet,
and
the
right
in
the
letter
Yod.
It
expands
from
two
sides,
from
the
right
and
from
the
left,
and
rolls
in
four
sides.
Two
are
above,
HB,
which
are
an
inheritance
from
AVI.
Also,
there
are
two
from
two
sides,
south
and
north,
which
settles
and
becomes
incorporated
with
everyone,
and
it
is
a
high
Merkava
[structure/chariot]
in
four
sides.
One
wheel
is
in
the
earth,
among
the
animals.
This
is
the
bottom
Merkava
in
Malchut,
which
is
incorporated
in
four
sides.
At
its
root,
the
middle
line
is
ZA
that
rose
to
Bina
and
united
the
right
and
the
left
of
Bina,
and
three
lines
came
out
in
Bina,
the
HBD
in
her.
The
right
is
Hochma,
the
left
is
Bina,
and
the
middle
is
ZA,
Daat.
All
the
lights
that
the
lower
one
causes
in
the
upper
one,
the
lower
one
is
rewarded
with
them.
Hence,
since
the
three
lines
in
Bina
emerged
from
ZA
through
its
decision
in
the
two
lines
in
Bina,
ZA,
too,
receives
three
lines
HBD
from
Bina.
However,
the
Daat
of
ZA
is
regarded
as
his
own,
for
in
Bina,
too,
it
is
from
ZA,
and
the
two
lines
right
and
left,
HB,
come
in
him
from
the
incorporation
since
the
three
lines
are
incorporated
in
one
another,
and
there
are
three
lines
in
each
of
them.
For
this
reason,
the
Moach
of
Daat
in
him
is
regarded
as
having
inherited
from
AVI,
and
the
two
lines
HB
in
him
are
from
the
incorporation.
He
expands
from
two
sides
for
because
he
united
the
two
sides
of
Bina,
and
rolls
in
four
sides,
which
are
HB
and
the
two
sides
of
Daat.
ZA
receives
two
above,
in
the
inheritance
from
AVI.
These
are
the
two
sides
of
the
right
and
left
in
the
Daat
of
ZA,
which
he
receives
from
Bina.
Then
there
are
two
from
the
two
sides
south
and
north,
which
are
HB
of
ZA,
which
is
settled
and
incorporated
with
all
of
them.
These
are
not
regarded
as
the
actual
Mochin
of
ZA,
but
rather
come
in
it
because
of
the
incorporation,
and
only
the
Daat
is
regarded
as
the
actual
Mochin
of
ZA.
131.
The
upper
Merkava
in
ZA,
which
is
four
sides,
HB
and
the
right
and
left
in
Daat,
expands
light
from
three
sides.
One
side
is
its
own,
Daat,
to
which
the
inheritance
from
AVI
was
connected.
There
were
two
sides,
right
and
left
in
Daat,
and
they
connected
into
one,
which
is
Daat,
the
middle
line,
and
two
from
the
two
sides,
HB.
132.
the
Merkava
of
ZA
expands
the
light
of
the
east
in
it,
which
is
the
middle
line.
The
bottom
Merkava
in
Malchut
reveals
one
face
from
the
four
faces
in
her
Merkava,
the
face
of
an
eagle,
corresponding
to
that
light
that
is
in
the
middle
line,
and
receives
it
and
shines
from
it.
When
that
face
shines
from
that
light,
that
face
is
called
ADNI,
which
means
ruler
and
sovereign
in
control
of
a
great
light.
When
that
face
receives
the
light
in
the
middle
line,
it
becomes
a
hall
to
it
and
conceals
it
within
it,
and
for
it,
it
becomes
a
master,
a
sovereign,
and
a
ruler.
133.
The
Merkava
of
ZA
expands
the
south
light
in
her,
the
right
line.
The
bottom
Merkava
in
Malchut
reveals
one
face
of
her
four
faces,
the
face
of
a
lion,
corresponding
to
that
light,
and
receives
it
and
shines
from
it.
When
that
face
shone
from
that
light
in
the
right
line,
that
face
is
called
El
[God],
controlling
to
do
good
to
the
world
with
mercy,
and
to
give
each
one
the
proper
food.
134.
The
Merkava
of
ZA
expands
the
north
light
in
her,
the
left
line.
The
bottom
Merkava
in
Malchut
reveals
one
face
of
her
four
faces,
the
face
of
an
ox,
toward
that
light,
and
receives
it
and
shines
from
it.
When
that
face
shines
from
it,
from
the
left
line,
that
face
is
called
Elokim
[God],
which
means
it
is
the
ruler
and
sovereign
to
judge
the
world
with
judgment,
and
to
pass
judgment
on
anyone
who
needs
it,
and
to
treat
everything
with
judgment,
since
all
the
judgments
come
from
the
left
line,
as
it
is
written,
“Out
of
the
north
calamity
shall
break
forth.”
135.
Thus
far
the
high
faces
in
the
Merkava
of
ZA.
The
bottom
faces
in
the
Merkava
of
Malchut,
connect
three
in
three,
where
the
three
faces
lion,
ox,
and
eagle
in
the
Merkava
of
ZA,
shine
to
the
three
faces
lion,
ox,
and
eagle
in
the
Merkava
of
Malchut,
and
are
incorporated
in
one
another.
One
face
that
remains
from
the
bottom
Merkava,
the
face
of
a
man,
everyone
asks
about
it,
where
is
the
one
face
that
remained?
136.
In
what
place
is
it?
In
the
land,
so
the
lower
ones
will
not
remain
unattended
for
even
for
one
moment,
since
that
face,
the
face
of
a
man,
when
all
the
other
three—lion,
ox,
and
eagle—were
incorporated
in
it,
that
face
takes
from
all
of
them
and
is
incorporated
in
all
of
them,
and
it
alone,
in
all
three
faces,
is
to
watch
over
all
the
people
of
the
world
with
mercy.
137.
That
face,
the
face
of
a
man,
always
praises
and
awakens
an
awakening
to
those
who
are
above
Malchut.
Those
who
are
above
her
awaken
to
those
upper
ones
who
are
above
them,
and
those
upper
ones
above
them
awaken
upward
and
connect
to
one
another
through
Ein
Sof.
138.
This
is
when
he
awakens
in
the
awakening
of
these
faces
with
upper
kisses
to
be
in
adhesion
with
the
upper
one,
and
to
complete
and
nourish
all
the
worlds,
so
all
the
worlds
will
be
in
gladness,
as
it
is
written,
“will
kiss
me
with
the
kisses
of
his
mouth,
for
your
love
is
better
than
wine.”