The
Old
Man
[The
Grandfather]
15)
Who
is
a
serpent
that
flies
in
the
air
and
walks
in
separation?
Whatever
the
case,
there
is
rest
for
one
ant
that
lies
between
its
teeth.
It
begins
in
bonding,
and
ends
in
separation.
And
who
is
he?
An
eagle
that
nests
in
a
tree
that
never
was.
His
sons,
who
were
stolen,
are
not
of
the
creations,
since
they
were
created
in
a
place
where
they
were
not
created.
When
they
rise
they
fall,
and
when
they
fall
they
rise,
two
that
are
one,
and
one
that
are
three.
What
is
a
handsome
maiden
who
has
no
eyes
and
the
body
is
concealed
and
revealed?
She
comes
out
in
the
morning
and
covers
during
the
day.
She
adorns
herself
in
adornments
that
never
were.
The
Mochin
of
the
left
that
appear
through
the
exit
of
the
Yod
from
the
Avir
in
the
dot
of
Shuruk
are
regarded
as
flying
in
the
air.
Then
the
Malchut
is
without
a
coupling
with
ZA,
and
as
long
as
they
are
without
the
right,
there
is
suction
to
the
Sitra
Achra,
and
the
serpent
flies
in
the
air
and
suckles
from
the
Kedusha
[holiness].
When
the
middle
line
comes
and
diminishes
the
left
through
the
screen
of
Hirik,
so
it
will
not
shine
from
above
downwards
but
only
from
below
upwards,
by
that,
it
connects
with
the
right
and
the
serpent
parts
from
the
Kedusha,
for
it
has
nothing
more
to
suck.
These
judgments
of
the
screen
of
Hirik,
which
repel
the
serpent
from
sucking
from
the
left
line
are
from
the
judgments
of
the
second
restriction,
which
came
by
the
ascent
of
the
screen
to
Bina,
and
the
serpent
clings
to
these
judgments.
The
venom
between
the
serpent’s
teeth,
with
which
it
kills
people,
is
from
the
judgments
of
the
first
restriction,
meaning
only
from
Malchut.
That
venom
is
called
“an
ant.”
When
the
serpent
has
the
strength
to
cling
to
the
judgments
of
the
second
restriction,
which
rise
up
to
Bina,
it
leaves
the
judgments
of
the
first
restriction,
which
are
only
in
Malchut.
Hence,
that
ant
has
rest,
meaning
that
she
lies
between
its
teeth,
for
she
is
from
the
judgments
of
the
first
restriction.
And
when
Malchut
is
in
a
coupling
with
ZA
and
the
left
line
shines
in
her,
if
the
serpent
comes
near
to
suckle
from
the
left,
the
coupling
immediately
parts
and
he
has
nothing
to
suckle.
In
other
words,
it
begins
to
suckle
from
the
connection
of
ZA
with
the
Nukva,
and
ends
in
separation,
for
the
coupling
is
promptly
separated.
Bina
is
called
“an
eagle”
and
there
is
no
judgment
in
her.
Rather,
he
is
merciful
toward
his
sons,
ZON,
and
she
accepts
to
her
the
judgments
of
Malchut,
and
by
that
she
is
diminished
into
VAK
to
give
Mochin
to
ZON.
At
the
time
of
Gadlut,
the
judgments
descend
from
Bina
to
Malchut,
and
Bina
returns
to
GAR,
giving
Mochin
to
ZON.
The
Mochin
of
VAK
are
called
“tree.”
The
eagle,
Bina,
nests
there
because
she
received
the
judgments
of
Malchut.
However,
this
tree
is
not
as
it
was
because
afterwards,
at
the
time
of
Gadlut,
the
judgments
come
down
from
Bina
and
it
becomes
apparent
that
there
was
no
judgment
in
Bina.
When
Israel
are
in
exile,
the
sons,
ZON,
are
robbed
from
the
mother,
Bina,
meaning
that
the
Sitra
Achra
suckles
from
the
judgments
in
ZON.
However,
those
judgments
come
from
the
Bina
when
she
is
in
Katnut
due
to
Malchut’s
ascent
to
her.
And
since
the
judgments
of
Bina
are
in
a
tree
where
they
were
not—especially
the
judgments
in
ZON
that
are
received
from
her,
which
are
as
though
they
never
were—those
judgments
that
extend
from
Bina
are
called
“created”
or
“creation.”
This
is
why
it
is
said
that
his
sons
were
robbed,
that
the
Sitra
Achra
suckles
from
the
judgments
in
them,
that
by
that,
they
rob
the
abundance
during
the
exile,
and
they
are
not
of
the
people,
meaning
that
there
are
no
judgments
of
creation
[Beria]
in
them,
since
they
were
created
in
judgments
of
Bina,
as
it
is
written,
“In
Beresheet
[In
the
beginning]
God
created,”
in
a
place
where
they
were
not
created.
That
is,
the
place
itself,
Bina,
is
not
considered
Beria,
since
the
judgments
in
her
are
in
a
tree
that
never
was.
It
is
especially
so
with
ZON,
who
receive
from
her.
It
follows
that
the
whole
grip
of
the
Sitra
Achra
in
ZON
during
the
exile
is
unjust.
When
the
middle
line
decides
between
right
and
left,
it
corrects
the
left
to
illuminate
only
from
below
upwards,
and
the
right—from
above
downwards.
The
illuminations
of
the
right
from
before
were
illuminating
in
ascent
from
below
upwards,
meaning
that
they
were
in
VAK.
Now
they
shine
in
descent—from
above
downwards—and
the
illuminations
of
the
left,
which
previously
illuminated
from
above
downwards,
in
descent,
now
illuminate
in
ascent,
from
below
upwards.
By
that,
the
two
lines,
right
and
left,
became
one—two
that
are
one.
And
one
that
are
three
means
that
the
middle
line,
which
is
one,
inherits
all
three
lines
and
becomes
three.
Once
Malchut
diminished
and
descended
to
from
Chazeh
of
ZA
and
below,
she
has
no
more
Hochma
of
her
own.
Instead,
she
is
a
handsome
maiden
with
no
eyes,
for
Hochma
is
called
“eyes.”
She
receives
the
Hochma
that
she
has
from
ZA,
and
the
body
is
concealed
and
revealed,
for
once
she
is
covered
from
illumination
of
Hochma,
and
once
the
Hochma
in
her
is
revealed.
She
comes
out
in
the
morning
and
becomes
covered
in
the
day.
She
comes
out
to
illuminate
in
Hochma
in
a
coupling
in
the
morning
darkness,
and
in
the
day,
she
is
governed
by
ZA
and
the
Hochma
in
her
is
covered,
as
in
ZA.
She
adorns
herself
in
adornments
that
never
were,
meaning
that
the
adornments
extend
to
her
from
judgments
and
Katnut
of
Bina,
and
since
the
judgments
of
Bina
are
in
a
tree
that
never
was,
those
adornments
are
all
regarded
as
never
having
been.
20)
The
old
man
opened
and
said,
“The
Lord
is
on
my
side;
I
will
not
fear.
What
can
man
do
to
me?
The
Lord
is
for
me
among
those
who
help
me
…
It
is
better
to
trust
in
the
Lord.”
How
good
and
pleasant
and
precious
are
words
of
Torah,
and
I,
how
do
I
say
to
the
Master
that
thus
far,
I
have
not
heard
even
a
single
word
from
their
mouths?
However,
I
can
say
that
there
is
no
shame
at
all
in
saying
words
of
Torah
before
everyone.
21)
That
old
man
enveloped
himself.
He
opened
and
said,
“If
a
priest's
daughter
is
married
to
a
foreign
man,
she
shall
not
eat
of
the
offering
of
the
gifts.”
This
verse
relies
on
another
verse,
“But
if
a
priest's
daughter
becomes
a
widow
or
divorced,
and
has
no
child
and
returns
to
her
father's
house
as
in
her
youth,
she
shall
eat
of
her
father's
bread.”
The
words
of
Torah
are
hidden
words,
for
there
are
meanings
to
each
and
every
thing.
22)
How
many
are
the
words
of
wisdom
that
are
hidden
within
each
word
in
the
Torah,
and
which
are
known
to
sages
who
know
the
ways
of
Torah?
The
Torah
is
not
the
words
of
dreams,
given
to
the
one
who
solves
them,
and
following
that
mouth
that
solves
them.
Rather,
they
must
be
solved
according
to
their
ways.
And
if
words
of
dreams
should
be
solved
according
to
their
ways,
then
words
of
Torah,
which
are
entertainments
of
the
holy
King,
are
all
the
more
so,
meaning
that
she
is
required
to
walk
in
the
way
of
truth
in
them,
as
it
is
written,
“For
the
ways
of
the
Lord
are
right.”
23)
A
priest’s
daughter
is
a
high
soul,
the
daughter
of
Abraham
the
patriarch,
the
first
of
the
proselytes,
Hesed,
and
he
draws
to
this
soul
from
a
high
place,
Bina.
There
is
a
priest
who
is
called
“a
man
priest,”
and
not
an
actual
priest.
Similarly,
there
is
a
priest,,
there
is
a
deputy,
there
is
a
high
priest,
and
there
is
a
priest
who
is
not
great.
A
plain
priest
is
greater
and
higher
than
a
man
priest.
Hence,
there
are
degrees
NRN
in
the
soul:
Neshama
is
from
the
high
priest,
Ruach
is
from
a
plain
priest,
and
Nefesh
is
from
a
man
priest.
24)
“And
if
a
priest's
daughter
be
married
unto
a
foreign
man.”
This
is
the
holy
soul
that
was
extended
from
a
high
place,
Bina,
and
entered
the
hidden
one
of
the
tree
of
life,
ZA.
When
the
wind
of
the
high
priest,
Hesed
of
ZA,
blows
and
gives
souls,
clothing
the
souls
with
Hesed
and
placing
them
in
this
tree,
ZA,
the
souls
flee
from
there
and
enter
a
treasure,
Malchut.
25)
Woe
unto
the
world
when
people
do
not
know
how
to
beware,
for
they
draw
the
extension
of
the
soul
into
a
body
during
their
coupling
with
the
evil
inclination,
who
is
a
foreign
man,
and
the
priest’s
daughter,
who
is
the
soul,
flees
down
and
finds
a
body
in
a
foreign
man.
And
because
it
is
her
master’s
will,
she
enters
there,
yields,
and
cannot
govern
and
is
not
completed
in
this
world
when
she
departs
it,
as
it
is
written,
“She
will
not
eat
in
the
contribution
of
the
holies,”
as
do
all
other
souls
who
were
completed
in
this
world.
26)
“And
if
a
priest's
daughter
be
married
unto
a
foreign
man.”
The
holy
soul
is
shamed
because
she
will
be
married
to
a
foreign
man,
meaning
extended
over
a
converted
proselyte,
blooming
over
him
from
the
Garden
of
Eden
in
a
clandestine
way,
over
a
body
that
is
built
from
the
impure
foreskin
because
his
fathers
were
not
circumcised.
This
is
the
meaning
of
“Unto
a
foreign
man.”
27)
In
the
pillar
that
stands
to
weigh
on
it,
inside
the
air
that
breathes,
there
are
scales
on
the
right
side
and
on
the
left
side.
On
the
right
side
are
scales
of
Tzedek
[justice],
and
on
the
left
side,
scales
of
deceit.
These
scales
are
never
restful
and
the
souls
go
up
and
down,
coming
and
going
through
these
scales.
There
are
robbed
souls,
when
Adam
of
the
Sitra
Achra
governs
Adam
of
Kedusha
[holiness],
as
it
is
written,
“When
the
man
has
power
over
the
man
to
harm
him.”
The
middle
line
decides
and
sustains
the
two
lines,
right
and
left,
separates
between
them,
where
the
right
line
illuminates
from
above
to
below,
and
the
left
line
illuminates
from
below
to
above,
and
not
from
above
to
below.
The
middle
pillar
sustains
the
two
lights
right
and
left,
and
weighs
them
as
if
on
a
scale,
where
the
illumination
of
the
right
line
draws
down
to
the
lower
ones,
and
the
illumination
of
the
left
line
raises
up.
By
that,
the
balance
pivot
stands
in
the
middle,
leaning
neither
to
the
right
nor
to
the
left,
but
to
both,
each
according
to
its
way.
In
the
pillar
that
stands
to
weigh
on
it,
“Inside
the
air
that
breathes”
because
the
illumination
of
the
left
appears
through
the
exit
of
the
Yod
from
the
Avir
[air],
in
the
dot
of
Shuruk.
When
the
middle
pillar
illuminates
in
Malchut,
two
scales
are
made
there.
1.
Scales
of
Tzedek,
like
the
middle
pillar,
to
draw
illumination
of
the
right
from
above
downwards,
and
illumination
of
the
left
only
from
below
upwards.
2.
Scales
of
deceit,
the
grip
of
the
Sitra
Achra,
who
draw
illumination
of
the
left
from
above
downward.
Because
of
these
two
scales,
Malchut
is
called
“the
tree
of
knowledge
of
good
and
evil.”
If
the
soul
receives
from
the
scales
of
deceit,
she
is
robbed
by
the
Sitra
Achra
and
falls
into
her
hands.
These
are
called
“the
robbed
souls.”
At
that
time,
it
is
written,
“When
the
man
has
power
over
the
man
to
harm
him,”
when
Adam
of
the
Sitra
Achra
governs
Adam
of
Kedusha,
yet
it
is
to
harm
him.
28)
But
this
soul,
which
the
Sitra
Achra—who
is
called
“a
foreign
man”—had,
and
which
was
robbed
by
him,
is
harmful
to
him,
to
that
foreigner.
“She
shall
not
eat
of
the
offering
of
the
gifts,”
as
do
other
souls,
until
the
Creator
corrects
her,
as
it
is
written,
“If
a
priest's
daughter
is
married
to
a
foreign
man,”
it
will
be
so
that
she
will
not
eat
of
the
offering
of
the
gifts.
29)
How
are
the
souls
robbed?
In
this
world,
everything
is
led
by
the
tree
of
knowledge
of
good
and
evil,
Malchut.
When
the
people
of
the
world
behave
on
the
good
side,
in
determining
to
the
middle
line,
the
scales
stand
and
decide
to
the
good
side.
When
behaving
as
the
bad
side—extending
illumination
of
the
left
from
above
downwards—the
scales
sentence
to
the
side
of
the
Sitra
Achra,
and
the
Sitra
Achra
robs
and
takes
all
the
souls
that
were
on
the
scales
at
that
time.
30)
But
it
is
to
harm
him,
the
Sitra
Achra,
since
those
souls
surrender
everything
that
they
find
from
the
evil
side
and
obliterate
it.
The
sign
of
that
is
the
holy
ark,
which
was
robbed
by
the
Philistines
and
they
governed
it,
to
their
detriment.
31)
What
came
out
of
those
robbed
souls?
They
became
the
righteous
of
the
nations
of
the
world
and
bastards,
disciples
of
the
wise.
Yet,
bastards,
disciples
of
the
wise
come
before
an
uneducated
high
priest.
They
are
the
most
important
in
the
world,
even
though
the
high
priest
enters
the
deepest
of
the
holy
of
holies.
32)
It
is
written
about
the
robbed
souls,
“If
a
man
sells
his
daughter
as
a
maid,
she
will
not
go
out
as
the
man-servants
do,
if
she
is
displeasing
in
the
eyes
of
her
master.”
O
Lord
of
the
world,
who
will
not
fear
You,
who
governs
all
the
kings
of
the
world,
as
it
is
written,
“Who
will
not
fear
You,
O
king
of
the
nations;
indeed
it
is
Your
due.”
33)
How
many
are
the
people
in
the
world
who
are
confused
and
err
in
this
verse?
They
all
say
it,
but
the
verse
does
not
straighten
out
in
their
mouths.
Is
the
Creator
called
“king
of
the
nations”?
Is
He
not
the
king
of
Israel?
Indeed,
so
He
is
called,
as
it
is
written,
“When
the
Most
High
gave
the
nations
their
inheritance.”
It
is
also
written,
“For
the
portion
of
the
Lord
is
His
people,”
for
which
He
is
called
“king
of
Israel.”
And
if
He
is
called
“king
of
the
nations,”
it
is
a
praise
for
them
that
the
Creator
rules
over
them,
and
not
as
they
say,
that
they
were
given
to
His
servants
and
appointees.
34)
Moreover,
the
end
of
the
verse
writes,
“For
among
all
the
wise
men
of
the
nations
and
in
all
their
kingdoms,
there
is
none
like
You.”
All
this
is
praise
to
the
rest
of
the
nations,
so
it
is
a
wonder
that
they
do
not
rise
in
this
verse
to
the
height
of
the
firmament.
After
all,
the
verse
gives
their
sages
and
their
kingship
some
relation
to
the
Creator,
for
which
it
should
be
said
that
the
Creator
is
greater
than
them.
However,
the
Creator
blinds
their
eyes
and
they
do
not
know
of
Him
at
all.
This
is
the
meaning
of
what
we
say,
that
they
are
all
nothing,
zero,
Tohu
[void],
as
it
is
written,
“All
the
nations
are
as
nothing
before
Him.
They
are
regarded
by
Him
as
less
than
nothing
and
meaningless.”
However,
this
verse
ascribes
high
and
honorable
importance
to
them,
for
it
is
written,
“For
among
all
the
wise
men
of
the
nations
and
in
all
their
kingdoms,
there
is
none
like
You,”
and
it
is
written,
“God
rules
over
nations.”
36)
All
the
names
and
all
the
appellations
of
the
Creator
expand
to
their
ways,
all
clothe
in
one
another,
and
all
divide
into
certain
ways
and
trails,
except
for
one
name,
which
is
clearer
than
all
other
names,
which
He
has
inherited
to
the
only
nation
that
is
clearer
than
all
other
nations.
It
is
Yod
He
Vav
He,
as
it
is
written,
“For
the
portion
of
the
Lord
is
His
people.”
It
is
also
written,
“And
you
that
cleave
unto
the
Lord,”
who
cling
to
this
very
name
more
than
to
all
other
names.
37)
And
one
name
from
among
all
those
names,
which
expanded
into
several
ways
and
trails,
is
called
Elokim
[God].
He
inherited
this
name
and
it
was
dispensed
to
the
lower
ones
in
this
world.
This
name
was
dispensed
to
the
servants
and
appointees
that
lead
the
rest
of
the
nations,
as
it
is
written,
“And
God
came
to
Balaam
at
night.”
It
is
also
written,
“And
God
came
unto
Abimelech
in
the
night’s
dream.”
Similarly,
each
appointee
that
the
Creator
inherited
to
the
rest
of
the
nations
is
included
in
this
name.
Even
idol
worship
is
included
in
this
name,
and
this
name
was
king
over
the
nations,
and
not
the
other
name,
which
was
king
over
Israel,
the
name
of
the
Lord
[HaVaYaH],
who
is
unique
to
the
unique
nation,
the
nation
of
Israel,
the
holy
nation.
38)
“Who
will
not
fear
You,
O
king
of
the
nations?”
We
should
not
understand
the
words
as
the
name
Elokim
being
king
over
the
nations,
in
whom
there
is
fear
and
judgment.
It
is
not
so
and
it
is
not
written
about
that,
for
if
so,
even
idol
worship
would
be
included
in
this
rule,
“Who
will
not
fear
You,”
for
idol
worship,
too,
is
called
God.
39)
“Who
will
not
fear
You,
O
king
of
the
nations?”
It
is
not
written
“King
of
the
nations”
about
the
Creator.
Rather,
the
meaning
is
“Who
is
the
king
of
the
nations
who
will
not
fear
You,
will
not
be
frightened
of
You
or
shaken
by
You?”
It
is
as
though
it
were
written
“Who
is
the
king
of
the
nations
who
will
not
fear
You?”
Similarly,
in
the
verse,
“Praise
the
Lord!
Praise
the
servants
of
the
Lord,
praise
the
name
of
the
Lord,”
one
who
hears
it
does
not
know
what
is
written.
Because
it
is
written,
“Praise
the
Lord,”
it
is
also
written,
“Praise
the
servants
of
the
Lord,”
while
it
should
have
said,
“Servants
of
the
Lord,
praise
the
name
of
the
Lord.”
Yet,
it
is
necessary
that
even
though
initially
it
is
written
“Praise
the
Lord,”
relating
to
the
servants
of
the
Lord,
here
too,
even
though
at
first,
it
is
written,
“Who
will
not
fear
You,”
it
relates
to
the
king
of
the
nations.
It
is
as
though
it
were
written,
“Who
is
the
king
of
the
nations
who
will
not
fear
You?”
and
all
is
written
as
it
should
be.
40)
“For
among
all
the
wise
men
of
the
nations
and
in
all
their
kingdoms,
there
is
none
like
You.”
“There
is
none
like
You”
is
the
word
that
spreads
among
them
in
their
wisdom
and
they
all
thank
for
it.
When
they
see
Your
deeds
and
might
in
their
wisdom,
this
word
spreads
among
them
and
they
say,
“There
is
none
like
You.”
The
meaning
of
the
words
is
that
among
all
the
sages
of
the
nations
and
in
all
their
kingdoms
there
are
none
like
You,
they
say,
and
it
spreads
among
them.
41)
“And
she
said
to
Abraham,
‘Drive
out
this
maid
and
her
son.’”
Sarah
wished
to
clear
out
idolatry
from
the
house.
This
is
why
it
is
written,
“In
all
that
Sarah
tells
you,
listen
to
her.”
A
maid
is
idol
worship.
Here
it
is
written,
“If
a
man
sells
his
daughter,”
the
soul
that
comes
by
incarnations
for
bad
deeds
in
the
world.
The
maid
is
the
other
side,
in
the
bad
incarnation
of
the
scales,
when
they
return
to
the
scales
of
deceit
and
she
is
robbed
by
the
Sitra
Achra.
To
bring
her
out
of
there,
“She
will
not
go
out
as
the
man-servants
do,”
who
are
all
the
robbed
souls.
Rather,
she
is
crowned
with
a
crown
on
her
head.
42)
The
souls
here
are
souls
of
little
children
who
suckle
from
the
power
of
their
mothers.
The
Creator
sees
that
if
they
exist
in
the
world
they
will
rot
and
will
become
as
sour
as
vinegar.
Hence,
He
collects
them
while
they
are
small,
when
they
still
give
off
a
good
scent.
43)
The
Creator
leaves
them
to
be
robbed
by
that
maid,
Lilit,
and
when
they
are
given
into
her
possession,
she
delights
in
the
child,
robs
it
and
takes
it
out
of
the
world
while
it
is
still
suckling
from
the
power
of
its
mother.
44)
These
souls
will
not
do
good
in
the
world,
as
it
is
written,
“If
she
is
displeasing
in
the
eyes
of
her
master,”
since
this
man
will
be
spoiled
in
her
after
some
time
if
he
exists
in
her.
This
soul
is
robbed
and
another
is
not
robbed.
It
is
written
about
them,
“And
I
saw
all
the
oppressed.”
This
is
the
meaning
of
what
is
written,
“If
she
is
displeasing
in
the
eyes
of
her
master.”
45)
“If
she
is
bad
in
the
eyes
of
her
master,
for
whom
she
was
designated,
he
shall
let
her
be
redeemed.
He
shall
not
sell
her
to
a
foreign
people
because
he
is
deceitful
with
her.”
It
is
written,
“For
whom
she
was
designated.”
“For
whom”
is
written
with
an
Aleph
[rather
than
with
the
usual
Vav].
If
you
say
that
the
Creator
gave
her
to
the
other
side
since
her
first
day,
it
is
not
so
because
now
in
the
circling
of
the
scales,
“For
whom
she
was
designated,”
“For
whom”
with
a
Vav,
which
was
not
so
before.
46)
It
is
written,
“He
shall
let
her
be
redeemed.”
Now
he
redeems
her
for
the
Creator
while
she
still
emits
a
good
fragrance,
before
she
grows
sour,
and
elevates
her
to
the
heights
above,
to
His
seminary.
Is
it
because
she
was
robbed
by
the
other
that
He
is
giving
her
to
the
righteous
of
the
rest
of
the
nations
and
to
bastards,
disciples
of
the
wise,
the
text
comes
and
proves,
“He
shall
not
sell
her
to
a
foreign
people,
because
he
is
deceitful
with
her,”
since
he
has
robbed
her
with
the
robbing
of
the
circling
of
the
scales.
Rather,
he
shall
give
her
to
Israel
and
not
to
another.
And
when
she
comes
out
of
the
scales,
“She
will
not
go
out
as
the
man-servants
do.”
Rather,
she
is
crowned
with
a
crown
high
on
her
head.
47)
And
that
side
did
not
come
within
that
child;
she
has
no
control
over
his
soul.
Rather,
she
takes
her
and
rejoices
with
her,
she
flies
out
of
her
hands
and
enters
the
place
of
the
Sitra
Achra.
And
the
Sitra
Achra
commands
the
child
and
rejoices
with
him
and
laughs
at
him,
and
longs
for
that
flesh
until
afterwards
the
Creator
takes
his
soul
and
she
takes
his
body.
After
that,
everything
is
in
the
possession
of
the
Creator.
48)
“She
will
not
go
out
as
the
man-servants
do.”
What
is,
“As
the
man-servants
do”?
When
she
leaves
the
scales
and
that
side
is
in
joy,
the
Creator
lists
her
and
seals
her
with
a
ring,
and
spreads
over
her
His
garment
of
honor,
which
is
the
holy
name
Elokah.
This
is
the
meaning
of
what
is
written,
“Because
he
is
deceitful
with
her,”
in
the
garment
of
honor
of
the
King
[“garment”
and
“deceit”
are
the
same
word
here].
Then
she
is
kept
from
being
delivered
to
a
foreign
people—to
righteous
of
the
nations
of
the
world
and
to
bastards,
disciples
of
the
wise—but
only
to
Israel.
49)
It
is
as
it
is
written,
“As
in
the
days
when
God
watched
over
me,”
meaning
the
garment
of
honor,
called
Elokah
[God].
It
is
written
about
this,
“He
shall
not
sell
her
to
a
foreign
people
because
he
is
deceitful
with
her,”
meaning
that
while
the
King’s
garment
of
honor
is
still
in
her.”
Since
His
garment
is
in
her,
it
is
written,
“He
shall
not
sell
her
to
a
foreign
people.”
50)
What
is
the
permission
that
the
Creator
gives
to
the
Sitra
Achra
to
rob
the
soul?
All
the
people
in
the
world
are
in
possession
of
the
holy
King,
and
all
have
time
to
live
in
this
world
until
He
wishes
to
raise
them
from
the
world,
and
the
Sitra
Achra
has
no
permission
to
harm
them
prior
to
that
time.
But
that
soul
does
not
have
allotted
time
to
live,
hence
the
Sitra
Achra
laughs
at
her,
rejoices
in
her,
and
takes
her
out
of
the
world.
It
follows
that
by
not
allotting
her
time,
the
Sitra
Achra
is
given
permission
to
rob
her.
51)
When
the
Creator
wished
to
create
the
world,
a
desire
rose
within
Him
and
He
portrayed
all
the
souls
that
were
to
be
given
to
people.
All
were
portrayed
before
Him
in
that
very
form
that
they
were
destined
to
have
in
people
and
He
saw
each
and
every
one.
52)
Some
of
them
are
destined
to
harm
their
ways
in
the
world,
and
when
their
time
to
descend
to
the
world
has
come,
the
Creator
calls
upon
that
soul
and
tells
her,
“Go,
come
into
a
certain
place,
within
a
certain
body.”
She
replied
to
Him,
“Lord
of
the
world,
I
am
content
with
this
world,
where
I
dwell,
and
I
will
not
go
to
another
world
where
I
will
be
enslaved
and
dirty
among
them.”
The
Creator
replied
to
her,
“Since
the
day
you
were
created,
you
were
created
for
this,
to
be
in
that
world
in
a
body.”
When
the
soul
sees
it,
she
unwillingly
comes
down
and
enters
a
body
there.
53)
When
the
Torah,
which
advises
the
entire
world,
sees
it,
she
warns
the
people
of
the
world
and
says,
“See
how
merciful
is
the
Creator
over
you.
He
sold
the
good
gem
that
He
had,
the
soul,
for
nothing
so
that
you
would
work
in
it
in
this
world.”
54)
“If
a
man
sells
his
daughter”
is
the
Creator.
“His
daughter”
is
the
holy
soul.
“As
a
maid”
means
to
be
a
maidservant,
enslaved
among
you
in
this
world.
“Please,
when
it
is
time
for
her
to
exit
this
world,
let
her
not
go
out
as
the
servants
do;
let
her
not
go
out
soiled
with
iniquities;
let
her
go
out
free,
clear,
and
clean
so
that
her
Master
will
rejoice,
be
praised
in
her,
and
reward
her
well
with
the
purities
in
the
Garden
of
Eden,
as
it
is
written,
‘And
satisfy
your
soul
with
purities,’
when
the
soul
comes
out
clear
and
clean.”
55)
But
if
she
is
evil
in
the
eyes
of
her
Master,
when
she
comes
out
soiled
with
the
filth
of
iniquities
and
does
not
appear
properly
before
Him,
woe
unto
the
body
that
has
been
lost
from
that
soul
forever,
since
when
the
souls
rise
clear
and
come
out
of
this
world
clean,
each
soul
enters
the
book
in
the
King’s
pouch.”
A
pouch
is
a
leather
pocket
in
which
to
put
books,
notes,
and
papers
that
are
all
named.
He
said,
“This
is
the
soul
of
so
and
so
and
is
destined
for
that
body
which
she
left.”
Then
it
is
written,
“For
whom
she
was
designated.”
56)
When
she
is
bad
in
the
eyes
of
her
Master
because
she
is
defiled
with
iniquities
and
the
filth
of
sins,
then
it
is
written,
“He
shall
not
sell
her”
with
an
Aleph,
and
that
body
is
lost
from
her
and
she
is
not
designated
for
it,
except
for
that
soul
whose
master
wishes,
when
the
body
repents.
Then
it
is
written,
“He
shall
let
her
be
redeemed,”
as
it
is
written,
“He
redeemed
his
soul
from
going
through
hay.”
“He
shall
let
her
be
redeemed”
relates
to
the
man,
whose
counsel
is
to
redeem
her
and
repent.
And
to
the
two
sides,
it
is
written,
“He
shall
let
her
be
redeemed”:
In
relation
to
Creator,
“He
shall
let
her
be
redeemed”
from
Hell.
In
relation
to
man,
“He
shall
let
her
be
redeemed”
by
repentance.
After
one
repents,
the
Creator
redeems
them
from
the
path
of
Hell.
57)
“He
shall
not
sell
her
to
a
foreign
people.”
Who
is
a
foreign
people?
When
the
soul
goes
out
of
the
world,
she
is
shamed
and
the
man
strays
from
the
way
with
her.
She
seeks
to
rise
into
the
holy
camps
because
the
holy
camps
stand
on
the
way
of
the
Garden
of
Eden,
and
the
camps
of
the
foreigners,
the
harm-doing
angels,
stand
in
the
way
of
Hell.
58)
When
the
soul
is
rewarded
with
keeping
the
spreading
of
the
garment
of
honor
over
her,
the
name
Elokah
[God]
is
over
her.
Several
holy
camps
are
intended
for
her,
to
bond
with
her
and
to
bring
her
to
the
Garden
of
Eden.
If
she
is
not
rewarded,
several
foreign
camps
are
intended
for
her,
to
bring
her
to
Hell,
and
these
harm-doing
angels
are
destined
to
take
vengeance
in
her.
The
writing
comes
and
instructs
about
it,
“He
shall
not
sell
her
to
a
foreign
people,”
which
are
the
harm-doing
angels.
“Because
he
is
deceitful
with
her”
is
the
clothing
of
keeping,
the
name
Elokah
that
the
Creator
spreads
over
her
and
guards
her,
so
no
foreign
people
will
rule
her.
59)
How
much
should
one
be
careful
of
deviating
in
his
ways
in
this
world?
If
a
person
is
rewarded
in
this
world
and
properly
watches
over
the
soul,
the
Creator
desires
him
and
is
praised
with
him
each
day
in
His
company.
He
says,
“See
the
holy
son
that
I
have
in
that
world.
He
did
so
and
so,
and
so
and
so
are
his
deeds
corrected.”
60)
When
that
soul
comes
out
of
this
world
pure,
clean,
and
clear,
the
Creator
illuminates
for
her
with
several
lights.
Each
day,
He
declares
about
her,
“This
is
the
soul
of
My
son,
so
and
so.
There
will
be
keeping
to
that
body
that
she
left.”
61)
“If
he
designates
her
for
his
son,
he
shall
deal
with
her
according
to
the
custom
of
daughters.”
What
is
the
custom
of
daughters?
Within
the
strong
rock,
the
world
of
Beria,
in
that
hidden,
highest
of
all
firmaments,
which
is
there,
is
a
palace
of
love
that
stands
under
the
holy
of
holies
of
Beria.
There
are
hidden
treasures
there,
and
all
the
kisses
of
the
King’s
love
are
there,
and
souls
that
are
loved
by
the
King
enter
there.
62)
When
the
King
enters
the
palace,
it
is
written,
“And
Jacob
kissed
Rachel,”
for
there
is
coupling
of
Neshikin
[a
coupling
of
kissing]
there,
and
there
the
Creator
finds
that
holy
soul.
He
promptly
greets
her
and
kisses
her,
embracing
her
and
elevating
her
with
Him,
and
plays
with
her.
63)
“He
shall
deal
with
her
according
to
the
custom
of
daughters.”
As
the
father
does
to
his
daughter,
whom
he
loves,
kissing
her,
embracing
her,
and
giving
her
gifts,
the
Creator
does
to
the
pure
soul
each
day.
64)
It
is
written,
“Will
do
for
the
one
who
waits
for
Him.”
As
the
daughter,
the
soul,
complements
the
Assiya
in
this
world,
the
Creator
complements
another
Assiya
for
her
in
the
next
world,
as
it
is
written,
“Neither
has
the
eye
seen
a
God
besides
You,
will
do
for
the
one
who
waits
for
Him.”
And
here
it
is
written
that
the
“will
do”
here,
too,
is
as
it
is
written,
“Neither
has
the
eye
seen
a
God
besides
You,”
too.
65)
“If
he
takes
to
himself
another.”
What
is
the
meaning
of
“another”?
Did
the
Creator
prepare
another
soul
for
the
righteous
in
this
world?
Is
it
not
the
same
soul
that
has
complemented
her
Master’s
will
in
this
world?
It
follows
that
there
is
no
guarantee
for
the
righteous
whatsoever.
66)
“And
the
dust
will
return
to
the
earth
as
it
was,
and
the
spirit
will
return
to
God
who
gave
it.”
The
friends
established
this
verse
at
the
ruin
of
the
Temple,
“And
the
dust
shall
return
to
the
earth
as
it
was.”
Here
it
is
as
it
is
written,
“And
the
Canaanite
was
then
in
the
land.”
Indeed
he
was,
since
after
the
ruin,
the
land
returned
to
the
possession
of
the
shell
of
Canaan
as
it
was
in
the
beginning.
“And
the
spirit
will
return
to
God
who
gave
it.”
That
spirit
which
shall
return
is
the
Shechina,
which
is
the
holy
spirit.
When
the
Shechina
saw,
in
those
ten
journeys
that
she
traveled,
that
Israel
did
not
wish
to
repent
before
the
Creator
and
that
the
Sitra
Achra
was
governing
the
holy
land,
the
Shechina
departed
and
returned
to
God.
67)
The
spirit
of
a
righteous
man
is
crowned
in
a
form
in
the
lower
Garden
of
Eden,
and
on
all
the
Sabbaths,
appointed
days,
and
beginnings
of
months,
the
spirits
crown
themselves
and
take
off
their
form
from
the
lower
Garden
of
Eden.
They
rise
up
to
the
upper
Garden
of
Eden,
and
as
the
Creator
did
in
the
holy
soul
above,
He
does
with
this
spirit
below
in
the
lower
Garden
of
Eden,
which
rose
before
Him.
He
says,
“This
is
the
spirit
of
the
body
of
so
and
so.”
Promptly,
the
Creator
crowns
that
spirit
with
several
crowns
and
plays
with
her.
68)
The
Creator
does
not
leave
what
He
does
for
the
soul
for
that
spirit.
Rather,
He
does
not
deny
her
food,
clothing,
and
conjugal
rights.
These
are
three
upper
names
that
“Neither
has
the
eye
seen
a
God
besides
You,”
which
is
Bina.
69)
They
are
all
in
the
next
world,
Bina,
and
extend
from
there.
“Her
food”
is
an
extension
of
sparkling
and
light,
reflected
light
and
direct
light,
which
shine
in
a
concealed
way.
It
is
food
that
nourishes
all,
HaVaYaH
punctuated
as
Elokim,
which
is
the
name
of
Bina.
“Her
food”
with
its
letters
reversed
means
“That
God.”
“That”
is
Bina,
the
first
Hey
of
HaVaYaH,
and
this
is
why
it
is
written,
“Asher,
his
bread
shall
be
fat”
because
the
food
is
extended
from
her.
70)
“Her
clothing”
is
the
spreading
that
the
King
spreads
over
her,
meaning
the
garment
of
honor
of
the
name
Elokah.
This
is
another
extension
that
illuminates
and
always
keeps
the
soul.
This
is
as
it
is
written,
“His
garment
is
in
her”
always,
for
He
is
not
absent
from
her.
71)
“Her
conjugal
rights”
is
an
extension
from
the
next
world,
Bina,
in
which
there
is
everything—the
Lord
of
hosts,
the
name
in
NHY
of
Bina,
which
illuminates
in
all
the
hidden
upper
lights
of
the
tree
of
life,
in
which
there
is
the
hidden
coupling,
from
which
she
comes
out.
And
all
of
that
is
in
refinement
and
craving
of
the
next
world,
Bina.
72)
When
she
is
properly
rewarded,
He
will
not
deny
her
those
three.
And
if
she
is
not
proper,
those
three
are
denied
of
her,
so
no
crown
is
made
for
her
from
even
one
of
them.
It
is
written,
“If
he
will
not
do
these
three
things
for
her,”
meaning
if
she
is
not
rewarded,
“then
she
shall
go
out
for
nothing,
without
money.”
That
is,
she
will
go
out
of
Him
and
will
be
rejected
to
the
outside.
“Without
money”
means
she
has
no
longing,
craving,
and
no
refinement
at
all.
73)
Thus
far,
the
Torah
has
proven
that
all
the
counsels
depend
on
her,
and
she
gives
a
good
advice
to
people.
Henceforth,
we
will
return
to
the
first
words
in
the
upper
keeping
that
the
Creator
spreads
over
the
soul
so
she
will
not
become
a
foreign
people,
“For
His
garment
is
in
her”
and
He
is
always
guarding
for
her.
74)
“If
he
designates
her
for
his
son.”
How
can
it
be
said
“The
son
of
the
Creator”?
And
how
can
it
be
that
there
will
be
a
discernment
of
father
and
son
in
the
upper
degrees?
However,
there
is
the
matter
of
sowing
the
beans
on
the
day
of
the
snow
to
fifty-two
colors.
The
day
of
the
snow
is
male
judgments
that
extend
from
the
domination
of
the
left
line.
Sowing
means
preparing
for
the
concealment
of
the
light,
at
the
end
of
which
the
concealment
is
inverted
into
a
great
disclosure,
which
is
like
sowing
good
wheat
seeds
in
the
ground,
they
disappear
and
rot
there
but
finally
re-grow
a
hundredfold.
Beans
come
from
the
word
falling
[in
Hebrew];
it
is
the
sowing,
the
ascent
of
Malchut
to
Bina,
which
caused
the
fall
of
their
Bina
and
TM
from
all
the
degrees
to
the
degree
below
her.
The
fifty-two
colors
imply
a
son,
who
is
the
letters
Nun-Bet
[fifty-two
in
Gematria].
“The
day
of
the
snow”
is
the
day
of
the
domination
of
the
left
line,
whose
judgments
are
called
“snow.”
Beans
were
sown
into
52
colors,
for
then,
through
the
middle
line,
Malchut
rose
to
Bina,
her
Bina
and
TM
fell
to
ZA,
and
Malchut
rose
to
Bina
of
ZON,
while
their
TM
fell
to
the
souls
of
the
righteous.
And
through
this
concealment
emerged
all
the
Mochin
of
ZON
and
BYA.
This
is
why
it
is
called
“the
sowing
of
beans,”
since
the
concealment
later
becomes
a
great
disclosure,
during
the
Gadlut.
Beans
[Polim]
come
from
the
word
“falling”
[Nefillah],
meaning
the
fall
of
the
bottom
halves
of
degrees
from
each
degree
to
the
degree
below
it.
This
ascent
of
Malchut
to
Bina
made
a
connection
between
Bina
and
ZA,
when
HB
of
Bina
became
AVI
to
ZA,
and
ZA
became
their
son.
Fifty-two
colors
implies
a
son,
for
the
sowing
of
the
beans
made
a
connection
between
the
degrees,
where
the
HB
of
the
upper
one
became
AVI,
and
the
lower
one
became
BON.
Hence,
as
ZA
became
a
son
to
Hochma
and
Bina
through
it,
the
righteous
became
a
son
to
ZA.
This
clarifies
the
verse,
“If
he
designates
her
for
his
son,”
that
the
lower
righteous
is
considered
a
son
to
the
Creator,
as
ZA
is
to
Bina.
76)
Anyone
who
is
rewarded
with
thirteen
years
or
more
is
considered
a
son
of
the
Assembly
of
Israel,
Malchut.
And
anyone
who
is
twenty
years
of
age
or
more
and
is
rewarded
with
it
is
considered
a
son
of
the
Creator,
ZA,
as
it
is
written,
“You
the
sons
of
the
Lord
your
God.”
There
are
two
kinds
of
GAR:
GAR
that
extend
from
YESHSUT,
which
are
Mochin
of
Neshama
to
ZON.
Only
the
small
ZON,
which
clothe
ZA
from
the
Chazeh
and
below,
receive
these
GAR.
But
ZA
himself
still
remains
in
VAK
until
the
GAR
of
upper
AVI
are
drawn
to
him.
Then
ZA,
too,
obtains
GAR
himself,
which
are
Mochin
of
Haya.
The
small
ZON
settle
for
GAR
of
YESHSUT,
and
both
are
regarded
as
Malchut
because
they
clothe
the
place
from
Chazeh
of
ZA
and
below,
a
place
which
belongs
entirely
to
Malchut.
So
it
is
in
the
lower
ones:
If
a
person
obtains
Mochin
of
Neshama,
he
receives
them
from
the
small
ZON,
who
receive
from
YESHSUT.
And
if
a
person
obtains
Mochin
of
Haya,
he
receives
them
from
ZA
himself.
When
he
is
thirteen
years
of
age
or
more
he
receives
Mochin
of
Neshama,
and
when
he
is
twenty
or
above
he
receives
Mochin
of
Haya.
Therefore,
anyone
who
is
rewarded
with
thirteen
years
of
age
or
more
is
called
“a
son
of
the
Assembly
of
Israel,”
for
then
he
receives
Mochin
of
Neshama
from
the
small
ZON,
both
of
which
are
the
Assembly
of
Israel,
Malchut.
This
is
why
he
is
considered
her
son,
but
not
of
ZA
himself.
At
twenty
years
or
more
he
is
considered
a
son
of
the
Creator
because
then
he
receives
Mochin
of
Haya
from
ZA
himself,
who
receives
from
upper
AVI,
hence
he
is
called
“a
son
of
ZA,”
the
Creator.
77)
When
David
reached
thirteen
years
and
was
rewarded
on
the
day
he
entered
the
fourteenth,
it
is
written,
“The
Lord
said
unto
me:
‘You
are
My
son,
this
day
I
have
begotten
you.’”
It
is
so
because
previously
he
was
not
His
son,
meaning
that
the
upper
soul
was
not
over
him
because
he
was
in
his
foreskin
years.
This
is
why
it
is
written,
“This
day
I
have
begotten
you.”
“I”
and
not
the
other
side,
as
it
was
thus
far,
but
now
I
am
alone.
And
Solomon,
at
twenty
years,
he
was
rewarded
with
Mochin
of
Haya
and
through
them
became
a
son
of
the
Creator,
ZA.
78)
“If
he
designates
her
for
his
son”
means
from
thirteen
years
on.
At
that
time,
he
departs
the
authority
of
the
other
side
that
came
by
him.
It
is
written,
“Shall
deal
with
her
according
to
the
custom
of
daughters.”
Each
day
the
Creator
sees
that
child
who
stands
in
possession
of
the
foreskin,
and
comes
out
of
it
and
is
drawn
to
school
and
breaks
it,
and
goes
to
the
seminary
and
breaks
it.
What
does
the
Creator
do
to
that
soul?
He
admits
her
into
His
room
and
gives
her
many
gifts
and
presents,
and
adorns
her
with
sublime
decorations
until
the
time
when
He
brings
her
to
the
Huppah
[wedding
canopy]
in
that
son,
when
He
clothes
her
in
him
from
thirteen
years
on.
79)
“If
he
takes
to
himself
another”
means
on
the
Sabbath
day.
When
the
day
begins,
souls
come
out
of
the
tree
of
life,
ZA,
and
these
souls
breathe
to
the
lower
ones.
Then
the
lower
ones
rest
in
them
all
through
the
Sabbath
day.
These
are
the
added
soul
[Neshama]
that
the
righteous
obtain
on
the
Sabbath
day.
When
the
Sabbath
ends,
all
the
souls
rise
once
more
and
crown
themselves
in
holy
crowns
above.
Here,
too,
the
Creator
provides
man
with
an
added
soul
on
the
Sabbath
day.
This
is
another
soul,
of
which
it
is
written,
“If
he
takes
to
himself
another.”
And
even
though
this
soul
was
provided
for
him,
he
will
not
deny
the
food,
clothing,
and
conjugal
rights
of
the
first
soul,
which
he
had
in
the
beginning.
81)
Wherever
words
of
Torah
are
said,
the
Creator
and
the
Assembly
of
Israel,
Malchut,
they
are
there,
and
they
are
listened
to.
Then
the
good
side
prevails
in
the
tree
of
good
and
evil,
Malchut,
and
rises
up,
and
the
Creator
and
the
Assembly
of
Israel
are
crowned
in
good.
They
are
the
owners
of
that
good,
and
it
is
written
about
them,
“Do
not
withhold
good
from
its
owner.”
83)
“O
Lord
my
God,
You
are
very
great;
You
are
clothed
with
splendor
and
majesty.”
“O
Lord
my
God”
is
the
beginning
of
faith,
the
ascent
of
thought,
Hochma,
and
the
next
world,
Bina,
and
they
are
one,
without
separation
because
AVI,
HB,
do
not
separate.
“You
are
very
great”
is
the
beginning
of
ZAT,
the
first
day,
the
first
Sefira,
Hesed.
These
are
ancient
days,
meaning
that
she
receives
from
Sefirot
of
Atik,
and
she
is
right.
“Very”
means
left,
Gevura.
84)
“You
are
clothed
with
splendor
and
majesty”
are
two
branches
of
willow
trees,
NH.
The
tree
of
life,
Tifferet,
was
not
counted
because
of
the
“Very,”
left,
for
all
the
branches
below
amount
to
one
bitter
branch,
SAM,
and
are
included
in
the
left.
This
is
why
the
tree
of
life
was
hidden
and
did
not
wish
to
be
in
that
count
until
he
returned
as
in
the
beginning
and
praised
in
a
different
manner.
85)
“Covering
Yourself
with
light
as
with
a
cloak,
stretching
out
heaven
like
a
tent
curtain.
He
lays
the
beams
of
His
upper
chambers
in
the
waters.”
Covering
Yourself
with
light
as
with
a
cloak”
is
the
beginning
of
the
first
day,
Hesed.
“Stretching
out
heaven”
is
Tifferet,
who
is
called
“heaven.”
Here
the
left,
Gevura,
is
included,
but
it
does
not
write
“Very”
because
the
left
is
included
in
the
right
so
it
will
illuminate
in
the
entire
heaven,
Tifferet.
“He
lays
the
beams
of
His
upper
chambers
in
the
waters.”
Here
the
tree
of
life
comes
out
gladly,
a
river
that
comes
out
of
Eden,
Tifferet,
and
two
branches
of
willow
tree
are
rooted
in
its
waters,
NH,
which
grow
in
its
waters.
His
ascents
are
branches
of
willows,
NH.
86)
It
is
written,
“Who
extends
its
roots
by
a
stream,”
and
it
is
written,
“A
river
whose
streams
make
glad
the
city
of
God.”
“Whose
streams”
are
its
roots,
NH.
They
are
called
“its
ascents,”
“its
roots,”
“its
streams,”
and
they
are
all
rooted
in
the
water
of
the
river,
Tifferet.
87)
“He
rides
the
clouds.”
Clouds
are
Michael
and
Gabriel.
“He
walks
upon
the
wings
of
the
wind”
to
give
healing
to
the
world.
This
is
Rafael.
Henceforth,
“He
makes
the
winds
His
angels,
flaming
fire
His
ministers.”
88)
“If
he
takes
to
himself
another.”
Several
incarnations
sleep
here,
which
have
not
been
revealed
thus
far,
and
all
are
true
as
it
should
be,
since
one
must
not
stray
from
the
path
of
truth
even
as
a
hair’s
breadth.
In
the
beginning,
it
should
be
commented,
all
the
souls
of
the
foreigners
flee
from
the
Garden
of
Eden
by
a
hidden
road
and
clothe
in
foreigners.
When
the
souls
that
the
foreigners
gained
from
the
Garden
of
Eden
depart
this
world,
to
which
place
do
they
return?
Who
raises
them
back
to
the
place
from
which
they
came
out,
to
the
Garden
of
Eden?
89)
He
who
first
takes
and
grips
the
assets
of
the
foreigner
who
has
no
heirs
is
rewarded
with
them.
Here,
too,
all
those
holy
upper
souls
that
the
Creator
summoned
to
come
down
come
out
on
Sabbath
and
good
day
and
the
beginning
of
the
month
to
play
in
the
Garden
of
Eden
and
meet
those
souls
of
the
foreigners.
Which
of
those
souls
that
she
grips
is
rewarded
with
them
and
clothe
in
them
and
they
rise?
They
all
stand
in
that
clothing
and
descend
to
the
Garden
of
Eden
in
that
garment,
since
all
those
who
are
in
the
Garden
of
Eden
stand
there
only
in
a
clothing.
It
follows
that
those
souls
raise
the
souls
of
the
foreigners
back
to
the
Garden
of
Eden.
90)
Can
it
be
that
because
of
the
clothing
of
the
souls
of
the
foreigners,
these
souls
are
deprived
of
all
the
pleasure
that
they
had
in
the
beginning?
It
is
written
about
it,
“If
he
takes
to
himself
another,
he
may
not
reduce
her
food,
her
clothing,
or
her
conjugal
rights.”
Those
who
were
first
to
grip
them
and
were
rewarded
with
them
stand
in
this
garment
in
the
Garden
of
Eden,
meaning
the
clothing
from
the
souls
of
the
foreigners.
When
they
rise
up,
they
take
it
off
because
up
there
one
does
not
stand
in
clothing.
92)
When
all
those
holy
souls
come
down
to
this
world,
so
that
each
will
be
in
her
rightful
place
in
people,
they
all
come
down
and
clothe
those
souls
of
the
foreigners,
and
thus
enter
the
holy
seed.
In
that
clothing,
they
are
about
to
be
enslaved
by
them
in
this
world,
with
Mitzvot
and
with
good
deeds.
When
the
garments
are
drawn
out
of
the
words
of
this
world,
from
the
Mitzvot,
these
holy
souls
are
nourished
by
the
scent
that
they
smell
from
these
garments
of
theirs.
The
garments
from
the
souls
of
the
foreigners
became
intermediaries
between
the
souls
and
the
body.
The
Mitzvot
that
a
person
performs
reach
the
garments
and
the
souls
receive
nourishments
from
the
scent
that
they
smell
from
the
garments.
The
souls
themselves
are
high
and
do
not
become
enslaved
by
the
act
of
the
body,
but
their
garments
are
enslaved
by
the
act
of
Mitzvot,
and
the
souls
receive
of
the
scent
of
the
clothes.
93)
The
Creator
puts
all
the
hidden
things
He
does
into
the
holy
Torah
and
everything
is
in
the
Torah.
The
Torah
reveals
a
hidden
thing
and
promptly
dresses
in
another
garment,
hides
there
and
does
not
appear.
The
sages
are
filled
with
eyes,
and
even
though
that
thing
hid
in
its
garment
they
see
it
from
within
the
garment.
When
that
thing
is
revealed,
they
cast
opening
of
eyes
in
it
before
it
reenters
its
garment,
and
although
it
promptly
disappears,
it
no
longer
disappears
from
their
eyes.
94)
The
Creator
warned
in
regard
to
the
foreigner
in
several
places
that
the
holy
seed,
Israel,
should
be
careful
with
it,
and
afterwards
the
hidden
thing
will
come
out
of
its
sheath,
from
its
cover.
After
it
was
revealed,
it
promptly
returned
to
its
sheath
and
clothed
there.
95)
When
He
warns
of
the
foreigner
in
all
those
places,
the
thing
comes
out
of
its
sheath
and
appears,
and
He
says,
“You
know
the
heart
of
the
foreigner,”
since
the
souls
are
clothed
in
it.
Promptly,
she
enters
her
sheath
and
returns
to
her
garment
and
hides,
as
it
is
written,
“Because
you
were
foreigners
in
the
land
of
Egypt.”
This
is
a
secondary
reason.
The
text
thinks
that
because
it
clothed
immediately,
there
was
no
one
to
watch
over
it,
over
that
soul
of
the
foreigner.
The
soul
knows
the
matters
of
this
world
and
enjoys
them,
as
it
is
an
intermediary
between
the
soul
and
the
body.
This
is
why
it
is
written,
“You
know
the
heart
of
the
foreigner.”
96)
“And
Moses
entered
the
midst
of
the
cloud
as
he
went
up
to
the
mountain.”
That
cloud
is
as
it
is
written,
“I
have
set
My
bow
in
the
cloud.”
This
bow
is
Malchut
that
receives
three
colors—white,
red,
green—which
are
her
clothes
from
the
three
lines
of
ZA.
She
took
off
her
clothes
and
gave
them
to
Moses,
and
in
that
clothing,
Moses
went
up
to
the
mountain.
From
it,
he
saw
what
he
saw
and
enjoyed
everything.
97)
Many
are
the
people
in
the
world
whose
minds
are
confused
and
they
do
not
see
truthfully
in
the
Torah.
Each
day,
the
Torah
calls
upon
them
with
love
for
them,
yet
they
do
not
wish
to
turn
their
heads
back
and
listen
to
her.
98)
In
the
Torah,
a
thing
comes
out
of
its
sheath,
appears
briefly,
and
promptly
hides.
When
it
appears
out
of
the
sheath
and
promptly
hides,
the
Torah
does
it
only
for
those
who
know
her
and
are
known
in
her.
99)
It
is
similar
to
a
loved
one,
beautiful
in
appearance
and
shapely,
who
hides
in
her
palace.
She
has
a
lover
of
whom
people
do
not
know.
Rather,
he
hides.
Out
of
the
love
that
he
loves
her,
that
lover
always
passes
by
the
gate
to
her
house
and
looks
in
every
direction.
She
knows
that
her
lover
always
circles
the
gate
to
her
house.
She
opens
a
small
door
in
her
palace
and
shows
her
face
to
her
loved
one,
and
promptly
covers
herself
again.
All
those
who
were
with
the
lover
neither
saw
nor
looked,
only
the
lover
alone,
whose
guts
and
heart,
and
soul
follow
her.
He
knows
that
because
of
her
love
for
him,
she
appears
to
him
for
only
a
moment,
to
evoke
the
love
for
him.
So
is
a
word
of
Torah:
it
appears
only
to
the
one
who
loves
her.
The
Torah
knows
that
that
wise
of
heart
circles
the
gate
to
her
house
each
day.
What
does
she
do?
She
shows
her
face
from
within
the
palace,
gives
him
a
hint,
and
promptly
returns
to
her
place
and
hides.
All
those
from
there
neither
know
nor
look,
but
he
alone,
whose
guts
and
heart,
and
soul
follow
her.
This
is
why
the
Torah
appears
and
covers,
and
goes
to
her
loved
one
with
love,
to
awaken
the
love
with
him.
100)
Such
is
the
path
of
Torah.
At
first,
when
it
begins
to
appear
to
a
person,
it
insinuates
to
him.
If
he
knows,
fine.
If
he
does
not
know,
she
sends
to
him
and
calls
him
a
fool.
The
Torah
said
to
the
one
whom
she
sent
to
him,
“Tell
that
fool
to
come
near
here
and
I
will
speak
with
him.”
It
is
written
about
it,
“Whoever
is
a
fool,
let
him
turn
in
here,
and
one
who
is
heartless.”
The
man
approaches
her
and
she
begins
to
speak
with
him
from
behind
a
curtain,
spreading
matters
his
way
according
to
his
ways
until
he
gradually
observes.
This
is
the
interpretation.
101)
Then
she
speaks
with
him
in
riddles
from
behind
a
thin
sheet.
This
is
an
Agada
[telling
through
stories
and
allegories].
Once
he
grows
accustomed
to
her,
she
appears
before
him
face-to-face
and
speaks
with
him
of
all
the
hidden
secrets
and
all
the
hidden
ways
that
have
been
hidden
in
her
hearts
since
the
first
days.
Then
he
is
a
ruling
man,
possessing
Torah,
master
of
the
house,
since
she
revealed
to
him
all
of
her
secrets
and
did
not
keep
away
or
hide
anything
from
him.
102)
The
Torah
says
to
him,
“You
have
seen
the
hint
that
I
hinted
you
initially.
So
and
so
secrets
were
in
it,
so
and
so
it
is.”
Then
he
sees
that
those
words
in
the
Torah
need
not
be
added
to
or
subtracted
from,
and
then
the
literal
meaning
of
the
text
is
as
it
is—neither
adding
nor
subtracting
even
a
single
letter.
Hence,
people
should
be
careful
and
chase
after
the
Torah,
be
among
her
lovers.
103)
“If
he
takes
to
himself
another…”
How
great
and
sublime
are
the
incarnations
that
incarnate
in
this
text,
since
all
the
souls
come
by
incarnation,
and
people
know
the
ways
of
the
Creator,
how
the
scales
stand,
how
people
are
sentenced
each
day
and
each
time,
how
the
souls
are
judged
before
they
come
into
this
world,
and
how
they
are
sentenced
once
they
depart
this
world.
104)
Several
incarnations
and
abstruse
deeds
the
Creator
performs
with
several
bare
souls
who
have
no
clothing
of
Torah
and
Mitzvot,
and
several
bare
spirits
walk
in
that
world,
who
do
not
enter
the
King’s
presence.
Several
worlds
overturn
for
them,
changing
the
order
of
degrees,
called
“worlds,”
for
them.
The
world
overturns
with
several
hidden
wonders,
and
people
neither
know
nor
look.
Indeed,
how
souls
incarnate
as
stones
in
the
hollow
of
a
sling,
as
it
is
written,
“And
the
soul
of
your
enemies
He
will
sling
out
as
from
the
hollow
of
a
sling.”
105)
All
the
souls
come
out
from
the
big
and
strong
tree,
which
is
a
river
that
comes
out
of
Eden,
ZA.
All
the
spirits
come
out
of
another,
small
tree,
Malchut.
A
soul
comes
out
from
above,
and
a
spirit
from
below,
and
they
join
together
as
male
and
female.
Then
they
shine
upper
light
and
in
the
bonding
of
the
two
of
them,
it
is
called
Ner
[candle],
an
acronym
of
Neshama
and
Ruach,
as
it
is
written,
“The
candle
of
the
Lord
is
man’s
soul.”
106)
Neshama
and
Ruach
are
male
and
female,
to
shine
together.
They
do
not
shine
without
one
another,
and
when
they
join
together,
all
of
it
is
called
“a
candle.”
At
that
time
the
Neshama
is
cloaked
with
Ruach
to
stand
above
in
the
upper
Garden
of
Eden,
in
the
hidden
palace,
as
it
is
written,
“For
the
spirit
shall
wrap
before
Me,”
meaning
that
it
wraps
others.
Above,
in
the
upper
Garden
of
Eden,
in
a
hidden
palace,
the
soul
[Neshama]
wraps
and
clothes
in
a
spirit
[Ruach].
107)
And
since
there
are
Neshama
and
Ruach
in
this
palace,
the
Nefesh
does
not
come
there,
but
the
Neshama
dresses
in
Ruach
there.
And
when
she
descends
to
the
lower
Garden
of
Eden,
she
dresses
in
another
Ruach,
in
the
souls
of
the
foreigners.
The
Neshama
is
in
everyone
in
this
world,
clothed
in
them
in
both
her
Ruach
and
in
the
souls
of
the
foreigners.
108)
That
Ruach
comes
out
of
this
world,
meaning
that
he
did
not
grow
or
expand
in
this
world,
meaning
that
he
has
no
sons.
He
walks
in
an
incarnation,
finds
no
rest,
and
comes
to
the
world
as
an
incarnation
of
a
stone
in
a
hollow
of
a
sling
until
he
finds
a
redeemer
to
redeem
him—a
brother
who
marries
his
widow—and
brings
him
within
that
very
vessel
that
he
was
using,
and
to
which
his
soul
and
spirit
have
always
adhered,
and
who
was
his
mate,
spirit
in
spirit,
in
his
wife.
That
redeemer
builds
him
as
before,
bringing
him
in
a
son
that
is
born
to
that
married
widow,
who
is
his
wife,
and
he
returns
to
the
life
of
this
world
as
before.
109)
And
the
spirit
that
the
husband
had
left
with
his
wife
in
the
first
marriage
clings
to
that
vessel,
to
his
wife,
and
never
leaves
her.
Even
after
his
death,
he
does
not
disappear,
for
there
is
not
even
a
small
thing
in
the
world
that
has
no
place
and
status
in
which
to
come
and
hide,
and
it
is
never
lost.
For
this
reason,
the
spirit
that
he
left
in
the
vessel
is
there
and
chases
after
the
root
and
foundation
from
which
he
came
out,
meaning
after
the
dead
husband
who
had
no
sons,
and
brings
him
and
builds
him
in
his
stead,
instead
of
the
Ruach
that
is
his
mate,
who
went
out
with
him,
in
his
wife,
and
he
is
built
there
as
before.
Now
it
is
a
new
creation
in
the
world,
a
new
spirit
and
a
new
body.
110)
The
spirit
in
the
newborn
son
is
what
it
was,
meaning
the
man
himself,
and
not
the
spirit
he
had
left
with
her
in
the
first
marriage,
which
is
only
a
part
of
him.
However,
it
was
not
built
in
the
newborn
son,
but
by
the
force
of
the
other
spirit,
which
he
had
left
in
his
wife.
That
building
that
was
built
in
the
son
that
was
born
of
the
marriage
of
the
widow
was
built
only
by
the
force
of
the
other
spirit
that
he
left
there
in
that
vessel,
in
his
wife
in
the
first
marriage.
And
when
this
spirit
began
to
build,
it
pulled
after
it
the
spirit
that
was
walking
bare,
without
sons,
and
pulled
it
to
it.
Thus,
two
spirits
that
are
one
were
made
there.
Afterwards,
one
became
Ruach
and
the
other
Neshama,
and
they
are
both
one.
111)
If
he
is
rewarded
with
being
purified
properly,
they
both
became
one,
clothing
another,
high
soul
in
them.
As
the
rest
of
the
people
in
the
world
have
a
spirit
that
the
souls
are
rewarded
with
when
they
come
first
and
grip
it,
meaning
the
souls
of
the
foreigners,
and
another
spirit
from
above,
and
the
holy
soul
dresses
in
both
of
them.
Thus,
he
has
two
spirits
of
his
own:
the
Ruach
itself,
and
the
Ruach
that
he
left
in
his
wife
in
the
first
marriage
for
the
high
soul
to
clothe
in
them.
112)
But
there
is
another
body
to
it,
which
was
built
anew
by
the
marriage.
What
happened
to
the
first
body
that
he
left?
Either
this
one
is
in
vain
or
that
one
is
in
vain.
According
to
man’s
mind,
that
first
body
that
was
not
initially
completed
is
lost
because
he
was
not
rewarded.
Hence,
he
engaged
in
the
Mitzvot
of
the
Torah
in
vain,
even
if
he
engaged
in
only
one
of
them.
But
we
know
that
even
the
empty
ones
in
Israel
are
all
filled
with
Mitzvot
like
a
pomegranate,
and
although
this
body
was
not
complemented
with
multiplying
or
rewarded
with
growing
in
the
world,
it
kept
other
Mitzvot
in
the
Torah,
and
they
were
not
lost
from
him.
Was
that
in
vain?
113)
Friends,
open
your
eyes.
You
think
and
know
that
all
those
bodies
are
marked
with
marks
for
no
reason,
that
they
never
merit
existence.
It
is
not
so
and
we
must
not
consider
such
matters.
114)
“Who
can
speak
of
the
mighty
deeds
of
the
Lord,
or
sound
all
His
praise?”
Who
is
it
in
the
world
who
can
speak
of
the
mighty
deeds
that
the
Creator
has
always
done
in
the
world?
The
first
body
that
he
left
is
not
lost.
In
the
future,
it
will
exist,
since
it
already
suffered
its
punishment
in
several
ways,
and
the
Creator
does
not
deny
the
reward
of
any
creation
He
has
created,
except
for
those
who
have
departed
His
faith
and
in
whom
there
was
never
any
goodness,
and
except
for
those
who
did
not
kneel
in
the
blessing
“We
thank”
in
the
Eighteen
Prayer.
The
Creator
makes
other
creatures
of
them
because
that
body
will
not
be
built
in
the
form
of
a
human
being
and
will
never
rise.
But
this
is
not
so
for
those
who
died
without
sons.
115)
If
that
spirit
is
rewarded
with
being
corrected
in
the
other
body,
what
does
the
Creator
do?
The
redeemer
that
redeemed
him,
the
brother
who
married,
that
spirit
of
his—which
he
put
in
there,
mingling
and
mixing
with
that
spirit
that
was
in
that
vessel
that
his
brother
left
in
her
in
the
first
marriage—is
certainly
not
lost,
since
there
are
three
spirits
there.
The
first
is
a
spirit
that
was
in
that
vessel
and
remained
there,
which
his
dead
brother
had
left
in
it
in
the
first
marriage.
The
second
is
the
spirit
of
his
dead
brother
himself,
who
was
drawn
to
there,
who
was
bare,
without
sons.
The
third
is
the
spirit
that
that
redeemer
has
placed
in
there,
the
marrying
brother,
who
was
mingled
with
them.
It
is
impossible
to
be
in
three
spirits,
so
what
should
be
done?
116)
But
so
are
the
upper
Gevurot
that
the
Creator
makes.
The
soul
dresses
in
the
spirit
that
that
redeemer
has
placed
in
there,
in
the
place
of
the
clothing
from
the
souls
of
the
foreigners.
And
the
spirit
of
the
dead—who
is
bare,
without
sons,
who
returned
there
to
be
rebuilt—will
be
clothing
for
the
upper
soul.
The
spirit
that
was
in
the
beginning—which
remained
in
the
vessel—the
spirit
that
her
dead
husband
had
left
in
her
in
the
first
marriage
has
fled
from
there
and
the
Creator
summons
a
place
within
the
window
in
the
rock,
past
the
shoulders
of
the
Garden
of
Eden.
That
spirit
is
hidden
there
and
rises
to
the
first
body
of
the
dead
without
sons
that
he
had
had
before,
and
in
that
spirit,
that
body
will
rise
for
the
revival
of
the
dead.
This
is
one
that
are
two.
117)
But
until
that
body
is
revived,
its
punishment
is
heavy,
for
because
he
could
not
grow
with
sons,
it
is
lowered
into
the
ground
near
the
land
of
Arka.
There
are
seven
lands:
Earth,
Ground,
Valley,
Oblivion,
Aridity,
Arka,
Universe.
He
is
sentenced
there
and
then
he
is
raised
to
this
universe
in
which
we
are.
Now
he
descends
back
to
the
ground,
and
now
he
rises.
Thus,
he
rises
and
descends,
and
he
has
no
rest
except
on
Sabbaths,
good
days,
and
beginnings
of
months.
118)
These
are
the
ones
who
sleep
in
a
ground
of
dust.
It
is
called
Admat
[ground]
because
it
is
from
Udma.
It
is
called
“dust”
because
it
is
from
Universe.
It
is
written
about
them,
“Many
of
those
who
sleep
in
the
dust
of
the
ground
will
awake,”
some
to
eternal
life,
and
some
to
cursing
and
eternal
disgrace.
If
the
bare
spirit
is
rewarded,
the
spirit
of
the
dead
without
sons,
since
he
returned
to
this
world
as
before
in
the
son
that
was
born
from
the
marriage
of
the
brother,
he
merits
being
corrected.
This
is
so
because
the
spirit
he
had
left
in
his
wife
in
the
first
marriage,
and
which
hid
in
the
rock,
will
be
corrected
in
the
first
body
that
the
dead
left
without
sons.
It
is
written
about
those,
“Some
to
eternal
life,
and
some
to
cursing,”
meaning
all
those
who
were
not
rewarded
with
being
corrected.
119)
These
are
the
high
Gevurot
of
the
upper,
holy
King,
that
nothing
was
lost,
and
even
the
fume
of
the
mouth
has
its
place
and
status,
and
the
Creator
does
what
He
does
with
it.
Even
a
word
of
a
person
and
even
a
voice
are
not
in
vain.
There
is
room
and
status
for
everything.
120)
The
one
who
is
built
now—the
dead
without
sons,
who
incarnated
in
the
son
that
was
born
from
the
marriage
of
the
brother
and
came
out
to
the
world
a
new
creation—has
no
mate.
For
this
reason,
his
mate
is
not
declared
prior
to
his
birth
because
he
lost
his
mate:
the
mate
that
he
had
has
become
his
mother,
and
his
brother
has
become
his
father.
123)
“Go
forth,
O
daughters
of
Zion,
and
gaze
on
King
Solomon
with
the
crown
with
which
his
mother
has
crowned
him.”
Who
could
gaze
on
King
Solomon,
the
king
that
peace
is
his?
It
is
ZA.
And
yet,
he
is
hidden
from
all
the
hosts
of
above,
which
are
above
in
Bina,
the
place
of
which
it
is
written,
“Neither
has
the
eye
seen
a
God
besides
You.”
Thus,
how
does
it
write,
“Go
forth,
O
daughters
of
Zion,
and
gaze
on
King
Solomon”?
Also,
there
is
his
honor.
All
the
upper
angels
ask
and
say,
“Where
is
the
place
of
His
honor,”
the
concealment?
And
what
is
the
merit
of
“Go
forth
...
and
gaze”?
124)
However,
“Go
forth,
O
daughters
of
Zion,
and
gaze
on
King
Solomon,”
is
written
“With
a
crown,”
and
not
“And
with
a
crown,”
for
anyone
who
sees
a
crown,
the
Malchut,
sees
the
pleasantness
of
the
King
that
peace
is
his.
“With
which
his
mother
has
crowned
him”
is
Malchut,
which
surrounds
ZA.
She
is
called
a
daughter
and
she
is
called
a
sister
and
she
is
called
a
mother.
She
is
everything
and
everything
is
in
her.
One
who
gazes
and
knows
in
Malchut
will
know
the
upper
wisdom.
125)
The
vessel
that
was
below—the
woman
who
married
the
brother,
who
was
previously
the
wife
of
the
dead
without
sons—was
below
him.
How
will
it
be
made
above
that
she
will
be
his
mother?
Her
husband—the
dead
without
sons—who
was
above
her,
how
did
he
turn
and
become
lower,
becoming
her
son?
His
mate
has
become
his
mother;
his
brother
is
his
father.
If
the
father
of
the
first,
of
his
wife,
would
redeem
him,
meaning
would
marry
his
wife,
all
would
be
well.
But
having
his
brother
become
his
father?
Is
this
not
a
wonder?
Indeed,
it
is
an
upside-down
world,
the
upper
ones
below
and
the
lower
ones
above.
126)
One
who
is
in
the
place
of
the
light
cannot
look
and
see
in
the
dark.
But
the
Creator
is
not
so.
He
knows
what
is
in
the
dark
even
though
the
light
is
with
Him.
Out
of
the
light,
He
gazes
into
the
darkness
and
knows
all
that
is
there.
127)
Here
we
should
first
say
one
thing,
which
the
first
ones
said
about
those
visions
of
the
night.
One
who
mounts
his
mother
in
a
dream
should
expect
Bina,
as
it
is
written,
“For
if
you
call
upon
understanding
[Bina].
“If,”
because
it
is
mother
[“If”
is
spelled
like
“mother”],
hence
he
should
expect
Bina.
This
is
fine
but
he
should
have
written
that
one
who
saw
his
mother
in
a
dream
will
be
rewarded
with
Bina.
But
why
is
it,
“One
who
mounts
his
mother”?
128)
It
is
because
he
turned
over
and
rose
from
below
upwards.
First
he
was
a
son,
meaning
below
her.
When
he
rose
upwards
and
mounted
her,
the
tree
overturned
and
he
became
from
the
upper
world,
governing
her
and
rewarded
with
Bina.
129)
First,
when
Adam
rose
to
thirteen
years,
it
is
written,
“The
Lord
said
unto
me:
‘You
are
My
son,
this
day
I
have
begotten
you,’”
meaning
that
he
became
a
son
to
Malchut,
and
Malchut
is
his
mother,
and
then
he
is
below
her.
Once
he
rose
above
her,
becoming
her
husband,
he
is
from
the
upper
world,
ZA,
since
he
rose
to
the
degree
of
Joseph,
Yesod
of
ZA,
rewarded
with
Bina
like
ZA,
who
has
Mochin
of
Bina.
130)
So
is
this
vessel,
the
dead
man’s
wife.
First,
he
was
her
dead
husband,
in
the
degree
of
Joseph,
Yesod
of
ZA,
the
husband
of
the
lower
tree,
Malchut,
who
obeys
his
will
and
whom
he
governs.
It
is
so
because
every
female
stands
in
the
form
of
the
Nukva,
the
lower
tree,
Malchut.
Since
he
did
not
wish
to
exist
in
the
degree
of
Joseph
and
did
not
exist
to
copulate
in
it,
to
multiply
in
the
world
and
to
produce
offspring,
and
died
without
sons,
he
therefore
went
down
and
incarnated
in
the
son
that
was
born
from
the
marriage
to
the
brother,
while
she,
his
wife,
became
his
mother.
And
the
redeemer,
the
marrying
brother,
who
previously
was
his
brother,
inherited
the
inheritance
of
Joseph,
while
he
went
down
and
incarnated
in
the
newborn
son.
131)
When
he
went
down,
the
verse,
“You
are
My
son,
this
day
I
have
begotten
you”
came
true
in
him.
He
became
her
son
and
the
tree
that
was
below
while
he
was
governing
her
as
a
husband
over
his
wife
has
overturned.
Once
he
went
down,
incarnating
in
the
son
that
was
born
from
the
marriage
of
the
brother,
who
inherited
the
inheritance
of
the
place
of
Joseph,
his
marrying
brother
is
called
his
father
and
everything
is
as
correct
and
proper
as
it
should
be.
132)
First,
he
was
from
the
male
world,
Joseph.
But
he
was
uprooted
from
there
and
now
he
is
from
the
female
world,
Malchut.
He
who
was
governing
her
is
now
governed
by
her,
and
he
is
brought
back
to
being
in
the
female
world.
Hence,
he
has
no
mate
at
all,
and
he,
the
female,
is
not
declared,
as
every
person
is
declared
prior
to
being
born,
“The
daughter
of
so
and
so
to
so
and
so,”
since
he
was
brought
back
to
the
female
world.
133)
The
first
body
that
he
had
left,
the
dead
without
sons,
if
people
in
the
world
had
known
and
looked
at
the
sorrow
that
he
had
while
he
was
uprooted
from
the
male
world
and
was
brought
back
to
the
female
world,
they
would
know
that
there
is
no
sorrow
in
the
world
such
as
that
sorrow.
He
has
no
mate
because
he
does
not
stand
in
the
place
of
the
male.
He,
the
female,
is
not
declared
because
he
is
from
the
female
world.
And
if
he
has
a
mate,
with
Rachamim
[mercy],
through
prayer,
he
meets
with
a
female
who
has
not
had
a
mate,
as
we
learn,
“Perhaps
another
will
greet
him
with
mercy,”
since
the
dead
without
sons
is
called
“other.”
Thus,
everything
is
properly
corrected.
134)
“But
if
a
priest's
daughter
becomes
a
widow
or
divorced,
and
has
no
child
and
returns
to
her
father's
house
as
in
her
youth.”
The
priest’s
daughter
is
the
soul.
A
widow
is
from
the
first
body,
of
the
dead
without
sons.
A
divorced
is
one
who
does
not
come
into
the
curtain
of
the
King.
All
those
who
do
not
stand
in
the
male
world
have
no
share
in
it.
He
departed
and
uprooted
himself
from
the
male
world,
he
has
no
part
of
the
King,
ZA,
and
this
is
why
she
is
divorced
and
has
no
child.
If
she
had
a
child,
she
would
not
be
uprooted
from
the
male
world
and
would
not
descend
to
the
female
world.
135)
“And
[she]
returns
to
her
father's
house
as
in
her
youth.”
Her
father’s
house
is
the
female
world
because
that
world
is
called
“Her
father’s
house.”
That
vessel,
his
wife,
which
was
corrected
to
be
used,
has
been
turned
over,
he
went
down
and
that
vessel
went
up.
“As
in
her
youth”
is
while
it
is
written,
“This
day
I
have
begotten
you,”
when
he
becomes
a
son
to
the
female,
Malchut.
“Begotten
you”
means
returning
to
the
days
of
his
youth,
as
he
was
from
thirteen
years
and
on.
136)
If
she
is
rewarded
with
being
corrected,
when
she
returns
to
her
father’s
house,
it
is
written,
“She
shall
eat
of
her
father's
bread,”
meaning
delight
in
the
delight
of
the
female
world,
who
eats
from
the
bread
of
knights
that
comes
down
from
above,
from
ZA.
However,
she
cannot
look
and
enjoy
what
the
rest
of
the
righteous
enjoy
because
she
is
a
stranger
there.
It
is
written
about
her,
“But
no
foreign
man
shall
eat
of
the
holy,”
since
holiness
is
in
the
male
world.
However,
she
eats
the
contribution
because
she
dwells
in
the
female
world.
137)
Because
she
is
from
the
female
world,
she
eats
it
only
at
night,
when
there
is
domination
of
the
Nukva,
Malchut,
as
it
is
written,
“And
when
the
sun
sets,
he
will
be
pure,
and
afterward
he
shall
eat
of
the
holies,
for
it
is
his
bread.”
Holy,
which
is
from
the
male
world,
is
eaten
only
during
the
day,
when
it
is
the
dominion
of
the
male,
ZA.
This
is
why
it
is
written,
“Israel
are
holiness
to
the
Lord,
the
first
of
His
harvest.”
It
is
called
“First”
because
the
upper
beginning
of
the
entire
male
world
is
holiness,
upper
AVI,
Mochin
of
ZA,
and
what
came
up
from
the
holy
is
Israel,
ZA.
This
is
why
it
is
written,
“Israel
are
holiness
to
the
Lord,
the
first
of
His
harvest.”
138)
When
the
spirits
visit
the
cemetery,
from
the
time
it
is
dark
until
midnight,
they
do
not
visit
dead
without
sons
because
they
are
not
rewarded
with
the
world
of
holiness,
as
it
is
written,
“But
no
foreign
man
shall
eat
of
the
holy.”
Their
spirits
have
no
abundance
to
give
to
the
body
at
the
cemetery,
and
if
that
spirit
is
not
rewarded
with
being
properly
corrected,
when
it
returns
in
an
incarnation,
even
in
the
female
world,
it
does
not
eat
in
the
contribution
and
is
considered
a
foreigner
even
to
the
lower
world,
the
female
world,
and
does
not
eat
in
it.
139)
When
this
redeemer,
the
marrying
brother,
comes
and
enters
the
vessel,
he
brings
and
attaches
his
spirit
to
that
vessel,
and
nothing
is
lost,
not
even
the
fume
of
the
mouth.
140)
The
rest
of
the
people
in
the
world,
who
are
rid
of
it,
who
left
a
spirit
in
the
wife
they
had,
and
brought
a
spirit
there
in
the
first
marriage,
what
became
of
that
spirit?
If
that
woman
marries,
what
becomes
of
the
spirit
that
her
first
husband
had
left
in
her?
After
all,
another
man
has
mounted
her.
141)
A
spirit
cannot
exist
with
a
spirit,
since
the
one
who
mounted
her
now
has
instilled
a
spirit
in
her,
and
the
first
one,
who
departed,
also
instilled
a
spirit
within
her.
The
first
one,
who
departed,
had
sons,
and
the
current
one
is
not
a
redeemer.
Hence,
the
spirit
that
the
first
one
left
in
that
vessel,
and
this
other
one
came
and
also
brought
a
spirit
into
her.
The
two
of
them
certainly
cannot
be
together
in
the
woman’s
body.
It
is
impossible
that
it
will
be
lost
because
nothing
is
lost.
Thus,
what
has
become
of
it?
142)
Also,
if
she
does
not
marry,
what
becomes
of
the
spirit
that
her
husband
had
left
in
her?
After
all,
it
is
not
lost.
All
of
that
should
now
be
revealed.
143)
“O
Lord,
my
heart
is
not
haughty,
nor
are
my
eyes
lofty,
nor
do
I
walk
in
great
matters
or
in
things
too
wondrous
for
me.”
King
David
said
that
because
he
was
a
high
king
and
ruled
over
all
the
high
kings
and
over
the
rulers
from
east
to
west,
who
feared
his
might.
It
did
not
occur
to
him
to
stray
from
the
path,
and
he
always
lowered
his
heart
before
his
Master.
When
he
engaged
in
Torah,
he
would
grow
as
strong
as
a
lion
and
his
eyes
were
always
lowered
to
the
ground
for
fear
of
his
Master.
And
when
he
walked
among
the
people,
there
was
no
crudeness
of
spirit
in
him
at
all.
144)
It
is
written
about
it,
“My
heart
is
not
haughty,”
even
though
I
am
a
king
and
rule
over
all
the
kings
in
the
world.
“Nor
are
my
eyes
lofty”
while
I
stand
before
You,
engaging
in
Torah.
“Nor
do
I
walk
in
great
matters
or
in
things
too
wondrous
for
me”
while
I
walk
among
the
people.
And
if
King
David
said
so,
it
is
all
the
more
so
for
the
rest
of
the
people
in
the
world.
145)
The
rest
of
the
people
who
passed
away
from
the
world
and
left
a
spirit
in
the
vessel
that
they
were
using,
their
wives,
they
married,
and
another
came
and
instilled
another
spirit
in
that
vessel.
What
has
become
of
the
first
spirit?
146)
How
high
are
the
mighty
deeds
that
the
holy
King
performs,
and
who
can
count
them?
When
this
second
husband
comes
and
instills
a
spirit
in
that
vessel,
in
the
woman,
the
first
spirit,
of
the
first
husband,
slanders
that
spirit
which
entered
and
they
do
not
settle
together.
147)
For
this
reason,
a
woman
does
not
settle
well
with
a
second
husband
because
the
spirit
of
the
first
pounds
in
her
and
then
she
always
remembers
him
and
cries
over
him
or
sighs
over
him,
for
his
spirit
pounds
in
her
guts
like
a
serpent,
slandering
the
other
spirit
that
has
entered
her
from
the
second
husband.
Indeed,
they
slander
one
another
for
a
long
time.
148)
And
if
the
one
who
entered
from
the
second
husband
passed
on
to
that
spirit
that
was
the
first,
from
the
first
husband,
the
first
one
goes
out
and
leaves.
Sometimes,
the
first
repels
the
second
and
slanders
it
until
it
takes
it
out
of
the
world.
And
from
two
onward,
meaning
after
both
her
husbands
have
died,
a
man
should
not
take
that
woman
because
the
angel
of
death
has
grown
strong
in
her.
The
people
of
the
world
do
not
know
that
the
spirit
of
the
first
husband,
once
it
has
prevailed
and
defeated
that
other,
second
spirit,
repelling
it
from
the
world,
henceforth
another
man
should
not
be
involved
with
her.
149)
Can
it
be
that
the
second
husband
died
without
sentence,
that
he
was
not
sentenced
from
above,
but
that
the
spirit
of
the
first
husband
repelled
him?
Indeed,
all
is
with
judgment,
for
it
is
sentenced
above
that
so
and
so
will
win,
or
that
he
will
not
slander
so
and
so.
And
one
who
takes
a
widow
is
as
one
who
goes
into
the
sea
without
ropes
when
strong
winds
are
blowing,
and
he
does
not
know
if
he
will
get
across
in
peace
or
drown
in
the
deep.
150)
If
the
one
who
has
just
entered,
meaning
the
second
spirit,
has
prevailed
and
defeated
the
first
spirit,
the
first
one
leaves
there
and
goes
away.
To
which
place
does
it
go,
and
what
becomes
of
it?
These
questions
are
among
the
four
hundred
questions
that
they
would
ask
about
the
tower
that
flies
in
the
air.
Indeed,
no
man
has
answered
them
until
King
Solomon
came
and
sorted
each
one
as
it
should
be.
152)
Where
did
the
spirit
that
came
out
go?
A
man
is
repelled
from
a
man.
They
are
repelled
in
several
hidden
ways.
The
first
spirit
that
was
repelled
by
the
other,
where
did
it
go?
That
spirit
walks
out
and
roams
the
world.
It
is
not
known,
and
it
goes
to
the
grave
of
that
man,
and
from
there
it
roams
the
world.
It
appears
to
people
in
a
dream
and
they
see
the
shape
of
that
man
in
a
dream.
He
alerts
them
things
in
the
way
of
the
first
spirit
that
was
extended
from
it.
As
it
is
in
that
world,
so
it
roams
and
alerts
in
this
world.
153)
Thus
it
walks
and
roams
the
world,
and
always
visits
that
grave
until
the
spirits
visit
the
graves
of
the
bodies.
At
that
time,
the
spirit
of
the
first
husband
himself
comes
to
the
grave
to
visit
its
body.
Then
that
spirit,
which
is
only
a
part
of
the
main
spirit,
joins
its
main
spirit,
clothes
in
it
and
leaves.
When
the
spirit
enters
into
its
place,
it
expands
from
it
and
has
room
in
these
palaces
in
the
Garden
of
Eden
or
outwards,
according
to
the
ways
of
each
one,
and
there
it
hides.
154)
When
the
spirits
visit
this
world,
the
dead
who
need
the
living,
need
only
the
extension
of
the
spirit
that
the
husband
leaves
in
his
wife
in
the
first
marriage,
and
the
other,
main
spirit
dresses
in
it.
Hence,
can
it
be
of
benefit
to
the
spirit,
and
is
this
woman
beneficial
to
all,
since
through
that
spirit
that
her
husband
had
left
in
her,
the
spirit
comes
to
need
life?
No.
Rather,
had
she
not
married
another,
and
had
the
first
spirit
not
been
repelled
by
the
other
man,
the
second
husband,
he
would
have
another
benefit
in
a
different
way,
and
he
would
not
exert
in
the
world
as
he
does,
nor
would
he
need
the
life
in
this
world
as
he
is
roaming
here
and
there.
155)
Thus,
was
the
second
coupling
of
the
woman
not
from
above,
because
one
man
was
repelled
before
another
man?
Indeed,
she
is
truly
the
mate
of
the
second
husband,
and
the
first
is
not
her
actual
mate.
Accordingly,
she
belongs
to
that
second
one,
and
when
his
time
comes
and
he
takes
her,
the
first
one
is
repelled
by
him,
since
the
first
spirit
that
was
in
the
woman
is
repelled
only
because
of
the
other,
who
is
her
mate.
It
follows
that
the
second
coupling
is
from
above.
156)
And
all
those
second
husbands,
who
are
repelled
by
the
first
husbands,
the
first
were
the
woman’s
mates,
and
not
they.
This
is
why
they
have
no
existence
with
them
and
the
second
spirit
is
rejected
by
the
first
spirit.
For
this
reason,
one
who
takes
a
widow
is
declared,
and
he
does
not
know
that
he
is
risking
his
life
because
it
is
not
known
whether
or
not
she
is
truly
his
mate.
157)
When
a
widow
does
not
marry
even
though
her
mate
has
come,
yet
she
does
not
wish
to
marry,
the
Creator
does
not
force
her
in
a
sentence.
Rather,
the
Creator
provides
another
woman
for
that
man,
and
the
widow
does
not
fall
into
judgment
in
that
world
even
though
she
has
no
son,
since
a
woman
is
not
commanded
to
multiplication.
158)
A
woman
who
does
not
remarry,
the
spirit
that
her
husband
has
left
in
her
in
the
first
marriage
sits
in
the
woman
for
12
months.
Each
night,
it
comes
out,
visits
the
soul,
and
returns
to
its
place.
After
12
months,
when
her
husband’s
judgment
has
departed—since
all
those
12
months
the
spirit
is
lowered
in
sadness
all
day
long—after
12
months
it
comes
out
of
the
woman
and
goes
and
stands
at
the
gate
of
the
Garden
of
Eden,
visiting
the
vessel
in
this
world—the
woman
it
has
left—from
which
it
came
out.
And
when
the
woman
departs
from
the
world,
that
spirit
comes
out
and
dresses
in
the
woman’s
spirit,
and
she
is
rewarded
with
it
in
her
husband,
and
both
shine
as
they
should,
in
a
single
bonding.
159)
The
hidden
ways
of
the
Master
of
the
world,
which
people
do
not
know,
should
be
revealed.
And
all
walk
by
the
path
of
truth,
as
it
is
written,
“For
the
ways
of
the
Lord
are
right,
the
just
walk
in
them
and
the
wicked
fail
in
them.”
People
neither
know
nor
notice
how
superior
are
the
deeds
of
the
Creator
and
how
varied
they
are.
And
the
people
in
the
world
do
not
know,
and
all
are
on
a
path
of
truth,
not
straying
to
the
right
or
to
the
left.
160)
Those
incarnated
ones
that
were
expelled
by
expulsion
from
that
world
and
who
have
no
mate,
who
are
those
women,
the
mates
who
make
a
coupling
with
them
in
this
world?
After
all,
every
man
has
a
mate,
apart
from
those
who
are
incarnated.
161)
How
great
and
important
are
His
mighty
deeds.
One
who
divorces
his
first
wife,
the
altar
sheds
tears
over
him.
All
the
women
in
the
world
stand
in
the
form
of
that
altar,
Malchut,
for
every
woman
has
a
root
in
Malchut.
Hence,
they
inherit
seven
blessings,
all
of
which
are
from
the
Assembly
of
Israel,
the
Malchut.
And
if
he
divorces
his
first
wife,
the
stone
of
the
upper
altar,
meaning
the
root
of
the
woman,
which
is
in
Malchut,
returns
to
diminution
and
lack
because
the
divorced
ones
join
together,
for
as
she
was
divorced
from
her
husband,
she
was
also
divorced
from
her
root
in
Malchut.
162)
This
is
the
meaning
of
what
is
written,
“And
writes
her
a
bill
of
divorcement,
and
gives
it
in
her
hand,
and
sends
her
out
of
his
house.”
“And
leaves
his
house
and
goes
and
becomes
another’s.”
When
it
is
written,
“Goes
and
becomes
another’s,”
who
did
not
divorce
her,
why
does
it
write,
“another”?
Indeed,
it
is
written,
“another,”
and
he
is
called
“another,”
as
it
is
written,
“They
will
spring
out
of
another
dust.”
Thus,
the
incarnated
one
is
called
“another,”
and
the
divorced
join
together.
The
divorced
man
in
that
world,
the
incarnated
man
who
has
no
mate,
who
was
expelled
from
that
world
to
this
world
took
the
divorced
woman
in
this
world
from
her
husband.
And
this
woman,
who
was
in
the
upper
form,
in
Malchut,
has
now
been
enslaved
to
the
lower
form,
the
incarnated
one
who
has
no
mate,
who
took
her
for
a
wife.
His
name
is
“another”
because
he
clung
to
another
God,
and
this
is
why
he
was
reincarnated
into
this
world.
163)
He
is
called
“last,”
as
it
is
written,
“And
at
the
last
He
will
take
His
stand
on
the
earth.”
Thus,
the
incarnated
one
is
called
“last.”
And
here
it
is
written,
“And
the
last
husband
hates
her
...
or
if
the
last
husband
dies.”
Why
last?
Should
it
not
have
written
“second”?
The
text
does
not
come
to
forbid
her
from
copulating
with
ten,
one
after
the
other.
Will
she
be
coupled
with
this
husband
and
not
with
another?
Why
should
she
be
forbidden
to
another?
Thus,
why
is
he
called
“last”?
164)
Rather,
this
is
the
“other,”
and
he
is
another
and
he
is
the
last,
since
now
the
stone
is
rolling
in
the
hollow
of
the
sling.
The
incarnated
in
the
hollow
of
the
sling,
who
returned
once
more
to
the
world,
is
called
“another,”
and
“last,”
in
relation
to
the
first
body,
which
died.
And
because
he
has
no
mate,
he
took
the
divorced
one.
This
is
why
the
text
calls
him,
“another,”
“last.”
Why
is
he
called
“another”
in
relation
to
the
first
body
that
died?
After
all,
the
whole
construction,
the
first
body,
fell
into
the
dust
once
more
and
it
is
as
though
it
never
was,
and
the
incarnated
one
was
what
he
was
in
the
first
body,
and
not
another.
So
why
is
he
called
“another”?
Also,
why
is
he
called
“last”?
Is
he
the
last?
If
he
straightens
his
ways
and
becomes
corrected,
very
well,
and
he
will
be
the
last
and
no
longer
incarnate.
But
if
he
does
not,
he
will
reincarnate
and
will
be
planted
as
before,
so
why
is
he
called
“last”?
165)
It
is
written,
“And
God
saw
all
that
He
has
done,
and
behold,
it
was
very
good.”
“Good”
is
the
good
angel.
“Very”
is
the
angel
of
death.
The
Creator
provides
His
corrections
to
all
until
even
the
angel
of
death
returns
to
being
very
good.
166)
“And
a
river
comes
out
of
Eden
to
water
the
garden”
is
ZA
that
waters
the
Malchut.
This
river
never
rests
from
multiplying
and
from
bearing
fruits.
Another
God
is
sterile
and
has
no
desire
for
the
world
or
to
multiply
or
bear
fruit,
for
if
it
bore
fruits,
it
would
make
the
whole
world
murky.
167)
For
this
reason,
the
man
who
caused
the
evil
side
to
multiply
in
the
world
never
sees
the
face
of
the
Shechina.
That
man,
who
incarnates
in
an
incarnation,
if
he
moved
and
clung
to
another
God,
which
does
not
bear
fruit
and
does
not
multiply
in
the
world,
for
this
reason
he
is
called
“another.”
And
the
name
of
the
Sitra
Achra
causes
him,
for
even
though
he
died,
he
who
incarnates
is
called
“another,”
like
the
Sitra
Achra
[other
side].
168)
He
is
called
“last”
because
from
the
first
one
onward
he
is
called
“last.”
He
is
second,
and
in
the
Torah,
he
is
immediately
called
“last.”
The
Creator,
too,
calls
him
“last,”
so
he
would
be
corrected
in
this
incarnation,
becoming
the
last
one,
and
he
will
not
incarnate
again.
The
third
one
is
also
called
“last,”
and
so
it
is
each
time
he
incarnates.
From
the
first
one
on,
he
is
called
“last.”
So
he
should
be
called
“last,”
for
if
he
were
to
be
immediately
called
“second,”
it
allows
for
him
to
return
once
more
and
reincarnate
as
before,
so
that
the
current
building
would
be
ruined.
169)
This
comes
to
us
from
the
Second
Temple,
who
was
called
“last.”
It
is
written,
“The
glory
of
this
last
house
will
be
greater
than
the
first,”
because
from
the
first
onward
it
is
called
“last”
so
as
not
to
give
excuse
for
that
building
to
fall
and
be
rebuilt
as
before.
170)
Similarly,
this
one,
who
reincarnates,
is
called
“last,”
like
the
Second
Temple.
This
is
why
it
is
written,
“Her
former
husband
who
sent
her
away
will
not
be
able
to
take
her
again
to
be
his
wife,
after
she
has
been
defiled.”
Why
does
it
say,
“Will
not
be
able”?
Should
it
not
have
written,
“Will
not
take
her”?
It
is
because
the
woman
clung
to
another
and
descended
to
be
enslaved
in
a
low
degree
of
the
Sitra
Achra.
Hence
the
Creator
does
not
want
him,
the
first,
to
descend
from
his
degree,
bearing
fruits
and
clinging
to
a
degree
that
is
not
his
own.
171)
If
that
woman
does
not
marry,
even
if
she
fornicates
with
all
the
people
in
the
world,
if
her
husband
wishes,
he
can
return
to
her.
But
if
she
clung
to
another
by
marriage,
she
will
not
be
able
to
return
to
the
previous
degree
that
she
had
had
before.
This
is
why
it
is
written,
“Will
not
be
able.”
Indeed,
he
will
never
be
able
to
return
to
that
degree.
172)
It
is
written,
“After
she
has
been
defiled.”
We
learned
that
she
has
been
defiled
in
his
heart.
Thus,
can
it
be
that
even
if
she
drifts
away
and
fornicates
without
marriage
she
will
be
forbidden?
However,
since
she
clung
to
another,
she
took
upon
herself
that
evil
side,
and
her
first
husband,
who
is
from
the
other,
good
side,
the
good
will
never
have
a
part
in
her
and
will
never
multiply
that
place.
Thus,
if
the
last
man
had
sent
her,
or
if
the
last
man
had
died,
she
is
forbidden
to
the
first.
However,
she
is
permitted
to
the
rest
of
the
people,
perhaps
she
will
find
a
place
as
before,
and
the
last
one
to
mate
with
her
will
rise.
173)
He
who
has
sons
from
the
first
wife
and
lets
this
woman
into
his
house,
on
that
day
he
clings
to
the
harsh
sword
that
turns
every
way.
It
is
so
for
two
reasons:
1)
She
has
already
repelled
two
men
outside,
and
now
he
is
the
third.
2)
The
vessel
that
partook
in
her
is
another.
How
will
he
come
to
place
his
spirit
in
it,
partaking
with
her,
and
clinging
to
her?
It
is
not
that
she
is
forbidden,
but
it
is
certainly
bad
partnership
for
him.
174)
Rabbi
Levitas
would
laugh
and
mock
that
woman
when
he
saw
who
was
making
a
coupling
with
her.
He
would
say,
“It
is
written,
‘She
laughs
at
the
last
day,’”
meaning
he
who
clings
to
the
last
man
is
laughter
for
later.
175)
Now
we
should
reconsider
one,
great
and
high
place
that
was
in
the
world,
and
a
stem,
and
a
root
of
truth.
It
is,
Oved,
the
father
of
Yishai
and
the
father
of
David.
It
was
said
that
the
incarnated
one
is
the
last,
and
Oved
was
an
incarnation
of
Machlon,
the
dead
without
sons.
So
how
did
a
root
of
truth
come
out
from
this
place?
176)
However,
Oved
was
corrected
in
the
high
correction,
and
the
root
of
the
tree
that
was
overturned,
with
his
wife
becoming
his
mother.
Thus,
he
was
restored
and
rose
in
it,
and
was
properly
corrected.
This
is
why
he
is
called
Oved,
from
the
word
Avdut
[slavery],
but
the
rest
of
the
people
in
the
world
were
not
rewarded.
177)
Oved
came,
worked
and
hoed
the
core
and
the
root
of
the
tree,
and
came
out
of
the
bitter
face,
and
restored
the
foliage,
Malchut.
Yishai,
his
son,
came
and
strengthened
him,
corrected
him,
and
clung
to
the
trees
of
another,
a
high
tree,
ZA,
connecting
a
tree
to
a
tree,
and
they
became
entangled
in
one
another.
When
David
came
he
found
the
trees,
ZA
and
Malchut,
entangled
in
one
another,
and
inherited
the
governance
of
the
land.
Indeed,
Oved
caused
it.
179)
This
Oved
was
corrected
and
came
out
of
the
evil
field
of
evil
pits.
Yishai,
his
son,
came
and
set
up,
and
hoed
the
tree.
For
this
reason,
Oved
set
up
the
tree.
When
King
David
came,
he
remained
in
the
lower
tree
of
the
female,
Malchut,
and
had
to
receive
life
from
another,
for
he
had
no
life
of
his
own.
And
if
the
one
who
was
corrected
and
established
everything
was
so,
then
the
rest
of
the
people
who
incarnate
are
several
times
more
incapable
of
being
corrected.
180)
He
turns
to
the
incarnation
on
all
sides.
Paretz
was
an
incarnation
of
Er;
Boaz
was
an
incarnation
of
Yehuda;
Oved
was
an
incarnation
of
Machlon,
and
in
all
of
them,
the
tree
came
out
from
the
evil
side
and
later
clung
to
the
good
side.
In
the
beginning,
it
writes,
“And
Er,
Yehuda's
firstborn,
was
evil.”
Machlon,
too,
was
evil,
but
not
as
much.
However,
in
them,
the
evil
was
uprooted
and
the
good
came
out
afterwards.
Here
the
bottom
tree,
Malchut,
stood
corrected,
as
it
is
written,
“And
God
was
king
over
the
nations.”
181)
In
the
beginning
of
everything,
the
degrees
were
rooted
from
the
upper
core
and
foundation,
Reuven,
Shimon,
Levi,
and
Yehuda
are
HGT
and
Malchut.
It
is
written
about
it,
“This
time
I
will
thank
the
Lord,”
and
it
is
written,
“Then
she
stopped
bearing.”
It
is
as
it
is
written,
“Shout
for
joy,
O
barren
one,
who
have
borne
no
child,”
since
when
Yehuda
was
born,
the
Nukva,
Malchut,
came
out
attached
to
the
male,
ZA.
However,
they
were
not
as
they
should
be,
face-to-face,
and
Malchut
was
unfit
to
bear.
When
the
Creator
cut
her
off,
separating
her
from
the
male’s
posterior
and
establishing
her,
she
became
fit
for
impregnation
and
bearing.
182)
“Then
she
stopped
bearing”
is
not
written
about
Leah,
Nukva
of
ZA
above
the
Chazeh,
but
about
Rachel,
who
is
weeping
over
her
sons.
She
was
rooted
in
Yehuda,
Nukva
below
the
Chazeh,
the
letters
Yod-Hey-Vav,
Dalet-Hey,
and
“She
stopped
bearing”
because
she
was
still
not
corrected.
183)
In
the
beginning,
the
form
above
was
everything.
Even
Rachel
rose
and
was
above
the
Chazeh.
Reuven
is
the
letters
Ohr
Ben
[“light,”
“son”
respectively].
This
is
the
meaning
of
what
is
written,
“And
God
said,
‘Let
there
be
light,’”
which
is
right,
Hesed
of
ZA.
Shimon
is
left,
light
with
a
waste
of
gold,
since
Shimon
has
the
letters
of
Shem
[name]
Avon
[iniquity],
left,
Gevura
of
ZA.
Levi
is
the
joining
of
the
two
sides,
the
middle
line,
Tifferet
of
ZA.
After
HGT
of
ZA
above
the
Chazeh
came
out,
the
Nukva,
Rachel,
came
out,
and
Yehuda,
the
Nukva,
clung
to
the
male,
HGT
of
ZA.
Yod-Hey-Vav
is
male,
HGT,
Dalet-Hey
is
the
Nukva,
Rachel,
who
was
with
the
male.
184)
Why
is
the
Nukva
implied
in
the
letters
Dalet-Hey?
Dalet
is
considered
the
Nukva
during
the
attachment
of
the
evil
with
her,
when
she
is
only
in
the
left,
attached
to
the
posterior
of
the
male.
Dalet
means
that
she
is
poor
and
must
return
in
an
incarnation—the
incarnation
from
Yehuda
through
King
David,
to
uproot
the
evil
and
to
decay
in
the
dust,
and
later
grow
on
the
good
side
through
reconstruction
of
AVI,
as
it
is
written,
“And
the
Lord
God
fashioned
the
rib,”
and
to
go
from
poverty
to
richness.
Then
she
is
considered
the
letter
Hey.
This
is
why
Yehuda
is
the
letters
Yod-Hey-Vav
Dalet-Hey
[the
letters
comprising
the
name
Yehuda
in
Hebrew],
Yod-Hey-Vav
are
HGT
of
the
male,
and
Dalet-Hey
are
the
Nukva
in
her
two
states,
who
conjoins
with
the
male.
186)
“You
are
Yehuda,
your
brothers
shall
thank
you;
your
hand
shall
be
on
the
neck
of
your
enemies.”
When
we
say,
“Blessed
are
You,”
when
Yesod
of
ZA
gives
Hassadim
to
Malchut.
He
is
called
“Blessed”
and
Malchut
is
called
“You.”
It
is
so
because
the
name
“You”
implies
Hassadim.
Jacob
did
not
say
“You”
to
all
the
sons,
but
to
the
place
that
was
needed.
It
is
so
because
the
Malchut
is
extended
from
the
left
side,
where
Hochma
shines
without
Hassadim.
It
needs
the
name
“You,”
which
is
Hassadim,
to
clothe
Hochma
in
it,
since
without
Hassadim,
Hochma
does
not
shine
and
she
is
in
dark.
This
is
why
he
said
to
Yehuda,
“You.”
187)
“Your
brothers
shall
thank
you,”
meaning
everyone
will
certainly
thank
you
for
that
name.
“Your
brothers
shall
thank
you”:
For
this
name,
the
other
side
departed
and
surrendered.
This
is
so
because
when
the
name
Yehuda
is
mentioned,
the
Sitra
Achra
comes
out
with
her
in
the
Dalet
of
Yehuda,
implying
to
her
first
state,
extending
only
from
the
left,
where
the
Sitra
Achra
nurses
due
to
the
lack
of
Hassadim
on
the
right.
When
“You”
is
being
said,
meaning
extension
of
Hassadim
from
the
right,
she
has
governance
and
greatness,
and
the
Sitra
Achra
surrenders
and
is
not
seen
there.
Certainly,
with
that
name
it
is
inscribed
and
becomes
sorted
out
from
the
Sitra
Achra
because
when
she
clothes
in
Hassadim,
the
Sitra
Achra
departs
from
her.
This
is
the
ascension
and
the
governance
of
Malchut,
and
shattering
and
evil
to
the
other
side.
Since
your
brothers
will
thank
you
for
the
name
“You,”
your
hand
will
be
on
the
neck
of
your
enemies,
meaning
the
Sitra
Achra
will
promptly
yield
before
you,
and
this
name
is
the
cause.
188)
The
name,
“You,”
is
said
to
a
different,
high
place,
as
it
is
written,
“You
are
a
priest
forever,”
which
is
in
the
upper
right,
in
Hochma.
189)
For
you
are
a
priest.
Here
a
cup
of
blessing
is
tied—Malchut,
who
is
called
“You”—to
the
right—Hesed,
who
is
called
“priest”—without
any
separation.
For
this
reason,
“You
are
a
priest
forever,”
for
here
the
cup,
Malchut,
is
thoroughly
tied.
This
is
why
it
exists
forever.
“The
day
of
the
snow”
is
the
time
when
Malchut
clings
only
to
the
left
line,
when
she
is
filled
with
judgments,
which
are
called
“ice”
and
“snow.”
This
continues
until
the
middle
line,
ZA,
comes
and
raises
the
screen
of
Malchut
to
Bina,
which
is
called
sowing
the
beans.
At
that
time,
the
Hassadim
appear
and
the
illumination
of
Hochma
on
the
left
in
the
construction
of
the
Malchut
dresses
in
those
Hassadim.
This
is
“You,”
and
then
the
judgments
of
the
snow
depart,
and
the
Hochma
illuminates
in
utter
completeness.
This
is
the
implication
of
the
text,
“You
are
a
priest
forever,”
since
once
you,
Malchut,
are
tied
in
Hassadim,
the
priest,
by
sowing
the
beans
of
the
middle
line,
it
exists
forever.
190)
It
is
written
about
it,
“You
are
Yehuda.”
It
is
this
“You”
that
your
brother
will
thank
you.
It
does
not
write,
“Yehuda,
your
brothers
shall
thank
you.”
Rather,
it
is
for
the
name,
“You,”
that
his
brothers
will
thank.
“You,”
Malchut’s
place,
needs
that
name
since
she
is
in
judgments,
in
snow
and
ice
from
the
left
side.
And
not
another,
meaning
that
she
does
not
need
another
degree,
for
only
the
Malchut
is
extended
from
the
left
and
is
built
entirely
from
it,
and
none
other.
191)
Yehuda
is
the
first
father
of
Er
and
Onan,
and
the
second
father
of
Peretz
and
Zerach,
who
are
incarnations
of
Er
and
Onan.
There
was
never
any
exchange
in
him,
meaning
that
the
degree
did
not
change
to
where
the
brother
became
the
father,
where
the
dead
without
sons
incarnates
in
the
son
that
is
born
to
the
marrying
brother,
making
his
brother
his
father.
This
is
a
descent
of
degree
and
a
flaw.
In
Yehuda,
however,
there
was
no
interchanging
and
decline
of
degree,
since
he
was
also
the
first
father
of
Er
and
Onan,
incarnated
in
Peretz
and
Zerach.
For
this
reason,
Peretz
prevailed
in
his
might,
as
it
is
written,
“What
a
breach
you
have
made
for
yourself,”
since
there
was
no
decline
of
degree
in
him.
This
was
not
so
with
all
the
people
in
the
world
who
reincarnate.
They
do
have
a
decline
where
the
brother
becomes
his
father.
Hence,
David’s
construction
begins
the
count
from
Paretz
and
not
from
Boaz,
in
whom
there
was
a
change,
since
he
was
not
the
first
father
of
the
incarnated
one,
who
was
Machlon.
192)
This
is
why
Yehuda
merited
that
name,
“You.”
It
was
first
sorted
and
clarified
in
Er
and
Onan,
and
the
second
time
in
Peretz
and
Zerach,
and
it
never
changed.
Yehuda’s
sons
and
descendants
thank
and
say,
“For
you
are
our
father,”
since
no
decline
occurred
to
them
with
the
brother
becoming
a
father.
This
is
not
so
for
the
rest
of
the
incarnated
ones
in
the
world.
The
rest
of
the
incarnated
ones
have
two
fathers
and
two
mothers,
a
wheel
for
his
structure,
since
in
addition
to
his
first
father,
his
brother
also
became
his
father.
Thus,
he
has
two
fathers.
And
there
are
also
two
mothers,
for
in
addition
to
his
first
mother,
his
wife
has
become
his
mother.
193)
It
seems
that
there
was
a
change
in
Boaz
when
he
begot
Oved
because
Oved
is
changed,
as
he
is
his
second
father.
However,
it
is
not
so.
Ivtzan
is
Boaz.
He
is
called
Boaz
because
he
is
the
first
father,
who
made
no
change,
in
whom
Yehuda,
the
first
father,
incarnated.
Can
it
be
that
he
was
and
is
not
an
incarnation
of
Yehuda?
However,
it
is
certain
that
when
he
awoke
to
the
deed
of
marrying
the
brother’s
widow,
there
was
someone
in
him
who
is
as
fierce
as
a
lion
and
as
a
young
lion,
Yehuda.
This
is
why
he
was
called
Boaz,
from
the
words
Bo
[in
him]
Az
[one
who
is
fierce],
who
is
Yehuda.
This
was
so
that
there
would
be
no
change
in
David.
And
because
Yehuda
incarnated
in
him,
the
matter
returned
to
the
first
root,
so
that
all
would
be
from
a
single
father
and
a
single
dynasty.
Thus,
all
is
one
and
there
was
no
change
in
the
incarnation
of
David’s
seed.
This
is
why
“You”
is
without
any
change
from
beginning
to
end.
194)
Happy
is
David,
who
was
sorted
so
and
rose
above
the
rest
of
the
roots
of
people
on
earth.
195)
It
should
have
said,
“All
the
people
in
the
world
will
thank
you.”
Why
does
it
say,
“Your
brothers”?
Indeed,
usually
people
do
not
marry
the
brother’s
widow
to
incarnate
the
dead
without
sons,
but
only
on
the
brothers’
side,
and
the
brother
arrives
for
the
marriage
of
the
widow.
Yet,
you
yourself
came
for
the
marrying
of
the
brother’s
widow,
and
here
all
your
brothers
shall
thank
you
that
the
dynasty
of
kingship
did
not
hang
down
from
them
or
from
one
of
them,
but
you
alone.
“You”
means
you
have
worked
from
beginning
to
end,
and
from
you
did
the
whole
dynasty
and
the
race
of
the
lion
come
out.
196)
Your
sons
are
the
sons
of
a
lion.
They
were
not
passed
into
change
over
your
brothers,
nor
were
they
exchanged
with
a
lamb
or
an
ox
or
a
kid.
It
is
so
because
there
are
twelve
forms
in
the
twelve
fortunes,
opposite
the
twelve
tribes,
and
the
sons
of
Yehuda
were
all
in
the
form
of
a
lion.
However,
a
lion
began
to
build,
and
a
lion
completed
the
construction.
Your
whole
dynasty
are
sons
of
lions,
for
if
it
came
be
incarnation
in
your
sons
from
your
brothers’
side,
all
the
forms
would
interchange
and
mingle
in
one
another.
For
this
reason,
“Your
brothers
shall
thank
you,”
since
there
was
not
one
of
them
incarnated
in
your
sons’
dynasty.
Raise
your
hand,
for
there
was
no
mingling
of
one
of
them
within
you.
197)
“From
the
prey,
my
son,
you
have
gone
up.
He
crouches,
he
lies
down
as
a
lion
and
as
a
young
lion.
Who
will
rouse
him
up.”
“From
the
prey,
my
son,
you
have
gone
up”
means
that
there
was
no
prey
and
food
for
another
on
your
table.
“Crouches,”
in
Er’s
bed,
“Lies
down”
in
Onan’s
bed,
then
prevailed
as
a
lion,
to
raise
up
Paretz,
“And
as
a
young
lion,”
to
raise
up
Zerach.
“Who
will
rouse
him,”
as
it
is
written,
“And
he
knew
her
again
no
more,”
meaning
did
not
stop.
This
is
the
meaning
of
“Who
will
rouse
him.”
Who
is
the
one
who
said
that
this
woman
was
forbidden,
who
is
the
one
who
will
say
that
since
she
completed
her
ways,
she
no
longer
needs
you,
that
since
this
brother’s
widow
completed
her
ways,
she
no
longer
needs
you
and
it
is
best
to
retire
from
her.
But
who
will
rouse
him?
Indeed,
henceforth
she
is
his
because
the
one
who
rumbles
her
guts
is
the
one
who
takes
her
out.
The
spirit
of
her
first
husband,
which
he
had
left
in
her
in
the
first
marriage,
is
rumbling
in
her
guts,
and
now
she
took
him
out.
198)
Why
does
a
brother’s
man
marry
his
widow?
Also,
why
did
Yehuda,
who
is
his
father,
marry
his
wife?
Why
not
another
man
who
was
not
a
relative?
Rather,
the
one
who
rumbles
in
the
guts
of
the
widow,
the
spirit
that
her
dead
husband
had
left
in
her,
sees
that
the
one
who
keeps
him,
the
one
who
is
close
to
him,
slanders
him
from
all
sides.
If
it
were
a
stranger,
he
would
repel
him.
But
he
did
not
wish
to
repel
his
relative,
so
he
wished
to
get
out
of
there.
When
he
comes
out,
he
summons
that
other
spirit,
the
dead
man’s
main
one,
and
both
come
to
enter
the
guts
of
the
woman
as
before,
until
he
is
built
as
before,
incarnating
in
the
drop
of
semen
of
the
marrying
brother.
This
was
by
the
force
of
the
strong
slandering
that
he
slandered
his
brother.
This
is
why
he
decided
to
exit
her,
and
henceforth
that
woman
was
permitted
to
him,
since
the
slandering
spirit
has
already
departed
her.
This
is
why
the
relative
must
marry
her,
for
the
spirit
would
reject
a
stranger,
who
is
not
a
relative.
199)
Happy
is
Yehuda.
First
he
was
a
whelp,
then
a
lion
who
grew
and
expanded
in
his
power
like
a
lion,
and
he
ended
in
a
young
lion.
The
rest
of
the
people
are
not
so,
and
this
is
why
Yehuda
is
“You.”
200)
Reuven,
Shimon,
and
Levi
are
HGT.
Yehuda,
Malchut,
joined
them.
Issachar
and
Zebulun
are
two
thighs,
NH,
the
place
from
which
true
prophets
nurse.
Issachar
is
the
right
thigh,
Netzah,
as
it
is
written,
“Of
the
sons
of
Issachar,
men
who
understood
the
times,”
where
Netzah
draws
the
light
of
Bina
to
the
Malchut,
who
is
called
“times.”
It
is
also
written,
“Rejoice,
Zebulun,
in
your
going
forth,”
where
Hod
is
the
end
of
HGT
NH.
It
is
the
measure
of
expansion
of
the
light
of
Bina,
and
from
him
down
it
is
regarded
as
departure
from
the
degrees.
In
a
great
measure,
there
are
seven
Sefirot
HGT
NHYM,
and
then
it
is
written,
“Zebulun
dwells
by
the
seas,
and
he
shall
be
a
shore
for
ships,”
meaning
up
to
Malchut,
who
is
called
“sea,”
and
is
called
“a
ship.”
He
dwells
up
to
the
Malchut
because
of
the
words,
“And
his
flank
shall
be
upon
Sidon,”
meaning
that
the
measure
of
his
thigh,
Hod,
spreads
through
the
Malchut,
who
is
called
“Sidon.”
201)
Benyamin,
Yesod,
remained
above,
between
the
thighs.
And
even
though
Joseph
is
Yesod,
the
form
of
Joseph
was
in
the
land,
which
is
Malchut,
to
use
in
this
world,
which
is
Malchut,
and
Moses
used
him,
as
it
is
written,
“And
Moses
took
the
bones
of
Joseph
with
him.”
Benyamin
rose
up
in
Yesod
of
ZA,
and
Benyamin
is
the
righteous
of
the
world,
Yesod.
202)
There
are
two
more
joints
from
the
knees
and
down:
Dan
and
Naphtali,
Gad
and
Asher.
On
the
left
thigh,
Dan
is
in
the
leg’s
middle
joint,
and
Naphtali
is
in
the
leg’s
bottom
joint.
This
is
why
it
is
written,
“Naphtali
is
a
hind
let
loose,”
meaning
nimble.
On
the
right
thigh,
Gad
is
in
the
middle
joint,
as
it
is
written,
“And
he
raids
their
heels,”
down
to
the
joint
of
the
heel.
The
bottom
joint
in
the
joint
of
the
heel
is
as
it
is
written,
“And
may
he
dip
his
foot
in
oil.”
It
is
also
written,
“Your
locks
will
be
iron
and
bronze,”
so
in
the
three
joints
of
the
right
thigh,
Issachar
is
in
the
upper
joint,
Gad
is
in
the
middle
one,
and
Asher
in
the
bottom
one.
In
the
three
joints
of
the
left
thigh,
Zebulun
is
in
the
upper
joint,
Dan
is
in
the
middle
one,
and
Naphtali
in
the
bottom
one.
All
those
twelve
tribes
are
high
forms
in
the
form
above.
Because
they
were
actual
creations
in
this
world,
the
Shechina
was
established
in
them
in
those
twelve
joints,
twelve
extensions
that
actually
extended
from
Israel,
ZA,
as
it
is
written,
“All
these
are
the
twelve
tribes
of
Israel.”
The
extensions
of
Israel
are
called
ELEH,
to
expand
the
name
MI
in
them,
so
that
the
structure
will
be
as
it
should
be,
so
that
Israel
will
be
included
in
the
name
Elokim:
ELEH
is
Israel
in
general,
MI
connects
ELEH
to
it,
and
the
construction
is
complete
as
it
should
be,
one
name
indeed.
During
the
Katnut,
Malchut
rises
to
the
place
of
Bina
in
each
degree.
At
that
time,
each
degree
splits
into
two
because
Malchut
that
rose
to
the
place
of
Bina
ends
the
degree,
below
Hochma,
and
only
two
Sefirot
KH
remain
in
each
degree,
while
three
Sefirot,
Bina
and
TM
of
each
degree
fall
to
the
degree
below
it.
These
five
Sefirot
KHB
TM
are
the
five
letters
of
the
name
Elokim,
where
the
two
letters
MI
of
Elokim,
KH,
remained
in
the
degree,
and
the
three
letters
ELEH,
Bina
and
TM,
fell
from
each
degree
to
the
degree
below
it.
Thus,
the
two
letters
MI
remained
in
Bina,
and
the
three
letters
ELEH
fell
to
the
degree
below
it,
to
ZON.
Similarly,
in
ZON,
two
letters
MI
of
their
degree
remained
and
three
letters
ELEH
fell
to
the
degree
below
them,
to
the
souls
of
the
righteous.
At
the
time
of
Gadlut,
Malchut
comes
down
once
more
from
Bina’s
place
to
her
own
place,
and
the
screen
of
Malchut
that
split
each
degree
is
cancelled.
At
that
time,
all
the
bottom
half-degrees
that
fell
from
their
degree
rise
again,
return
to
their
degree,
and
the
letters
ELEH
of
Bina
that
fell
to
ZON
rise
back
up
to
Bina,
joining
as
one
with
the
two
letters
MI
that
remained
in
it.
Thus,
the
name
Elokim
is
completed
in
five
vessels
KHB
TM,
with
five
lights,
NRNHY.
And
since
these
letters
of
Bina
were
in
ZON,
when
they
rise
they
also
take
the
ZON
that
were
clothed
there
with
them,
and
there
ZON
receive
Mochin
of
Bina.
Similarly,
when
ELEH
of
ZON
rise,
having
fallen
among
the
souls
of
the
righteous,
and
conjoin
in
the
two
letters
MI
of
ZON,
completing
the
name
Elokim
in
them,
they
also
take
with
them
the
souls
of
the
righteous
in
which
they
were
clothed,
and
the
souls
receive
the
Mochin
of
ZON
there.
There
are
two
constructions
in
it.
The
first
construction
is
the
return
of
ELEH
to
MI,
by
which
the
name
Elokim,
which
is
the
dot
of
Shuruk,
is
completed.
The
second
construction
is
the
ascent
of
the
middle
line
for
MAN
in
the
screen
in
it,
reducing
the
GAR
of
GAR
and
clothing
the
Hochma
in
Hassadim,
which
is
the
dot
of
Hirik.
203)
Esau’s
appointee
said
to
Jacob:
“For
you
have
striven
with
God,”
above,
meaning
that
he
rose
with
the
letters
ELEH
of
ZON
and
was
included
in
the
name
Elokim,
bonding
and
being
completed
there
in
the
first
correction
in
the
first
construction,
the
construction
of
the
dot
of
Shuruk.
204)
Hence,
there
is
no
annihilation
for
Israel
forever
and
ever.
If
they
were
to
be
annihilated,
this
name,
Elokim,
would
not
be,
because
the
three
letters
ELEH
of
Elokim
are
clothed
in
the
souls
of
Israel,
as
it
is
written,
“And
cut
off
our
name
from
the
earth.
And
what
will
You
do
for
Your
great
name?”
This
great
name
is
the
first
construction,
the
first
name,
Elokim.
It
was
withdrawn
from
the
letters
ELEH,
which
are
clothed
in
the
souls
of
Israel,
and
now
that
Israel
are
in
exile,
the
whole
building
has
seemingly
fallen
because
the
letters
ELEH
are
absent
in
the
construction
of
the
name.
In
the
future,
when
the
Creator
redeems
His
sons
from
exile,
MI
and
ELEH,
who
were
separated
in
the
exile,
will
join
together
and
the
name
Elokim
will
be
properly
completed.
Then
the
world
will
be
perfumed,
as
it
is
written,
“Who
are
these
who
fly
like
a
cloud
and
like
the
doves
to
their
lattices?”
205)
Because
it
is
one
name,
it
does
not
write,
“Who
[MI]
and
these
[ELEH]
will
fly
like
a
cloud,”
but
rather,
“Who
are
these,”
one
name
without
separation,
the
name
Elokim.
In
the
exile,
MI
departed
upward
in
Malchut,
and
the
mother,
Malchut,
departed
from
the
sons—Israel—and
the
sons
fell.
Then
the
name
Elokim,
which
was
completed,
the
first
great
name,
fell
because
the
letters
ELEH—that
are
clothed
in
Israel—were
withdrawn
from
it.
206)
And
we
pray
and
sanctify
with
the
name
Elokim
in
synagogues,
that
it
will
be
built
as
it
was.
We
say,
“Let
His
great
name
grow
and
be
sanctified.
Amen,
may
His
great
name
be
blessed.”
Who
is
His
great
name?
The
first
among
all,
the
name
Elokim
that
was
completed
in
the
first
construction.
It
is
so
because
it
has
a
construction
only
with
us,
since
MI
will
never
be
constructed
if
not
in
the
letters
ELEH,
which
are
clothed
in
the
souls
of
Israel.
Hence,
at
that
time,
“Who
are
these
who
fly
like
a
cloud,”
and
the
whole
world
will
see
that
the
upper
name
is
properly
corrected.
207)
And
if
His
great
name
is
corrected
and
properly
structured,
then
Israel
govern
everything,
and
all
the
other
names
are
restored
and
corrected.
Israel
govern
everything
because
everyone
depend
on
His
great
name,
the
first
among
all
constructions,
the
name
Elokim,
since
through
It,
the
illumination
of
Hochma
appears,
and
the
light
of
Hochma
subdues
all
the
shells.
This
is
why
Israel
rule
over
everything,
and
all
the
names
receive
Hochma
from
it
and
are
complemented
by
it,
meaning
after
the
second
construction,
since
while
it
is
still
in
the
first
construction,
it
lacks
Hassadim
and
cannot
shine.
But
in
the
second
constructions
it
obtains
Hassadim.
208)
When
the
Creator,
Bina,
created
the
worlds,
ZON,
this
name
was
the
first
to
be
built
among
all
the
structures,
the
first
among
all
the
phases
of
GAR,
as
it
is
GAR
of
Ruach.
It
is
written
about
it,
“Lift
up
your
eyes
on
high
and
see
who
has
created
these,”
created
His
name
Elokim
as
it
should
be.
And
when
He
created
ELEH,
He
created
it
with
all
its
due
powers,
so
that
His
name
will
be
properly
corrected,
clothing
it
in
Hassadim,
as
it
is
written,
“The
One
who
leads
forth
their
host
by
number.”
209)
What
is
“by
number”?
The
Creator
has
a
son
who
shines
from
the
end
of
the
world
to
the
end
of
the
world.
He
is
a
great
and
strong
tree—Yesod
of
ZA.
His
head
reaches
the
height
of
the
sky,
ZA,
and
at
his
end,
his
roots
expand
and
take
root
in
the
holy
dust,
Malchut,
as
it
is
written,
“For
everything
that
is
in
the
heavens
and
the
earth,”
and
his
name
is
“number.”
He
hangs
in
the
upper
sky,
ZA,
and
five
firmaments
are
hanging
in
the
sky,
HGT
NH,
through
this
number,
which
is
the
six
firmament,
Yesod.
All
of
them,
all
the
firmaments,
get
that
name,
“number,”
thanks
to
Yesod,
as
it
is
written,
“The
heavens
tell.”
Because
of
this
number,
all
the
heaven,
which
are
five
firmaments,
gain
that
name
thanks
to
it.
For
this
reason,
“The
One
who
leads
forth
their
host
by
number,”
for
were
it
not
for
this
number,
there
would
not
have
been
hosts
and
offspring
in
the
world
because
the
Yesod
begets
offspring.
210)
It
is
written
about
that,
“Who
has
counted
the
dust
of
Jacob
and
numbered
the
stock
of
Israel?”
They
are
two
who
counted
the
flock
and
came
with
the
number
on
their
hands,
since
the
evil
eye
did
not
control
them.
“Who
has
counted
the
dust
of
Jacob”
is
one
who
counts.
“And
numbered
the
stock
of
Israel”
is
another
counter.
211)
The
evil
eye
does
not
control
those
two,
since
“Who
has
counted
the
dust
of
Jacob”
are
the
holy
stones,
strong
stones
from
which
water
comes
out
to
the
world.
It
is
written
about
it,
“Your
seed
will
be
as
the
dust
of
the
earth.”
“As
the
dust”
means
that
the
world
is
blessed
by
his
merit.
Thus,
“And
in
your
seed
shall
all
the
nations
of
the
earth
be
blessed,”
truly
as
the
dust
of
the
earth.
Stones
are
the
degrees
of
Malchut,
who
is
called
“a
stone.”
When
Malchut
is
dominated
by
the
left
without
the
right,
the
stones
become
very
hard,
and
then
they
are
moist.
They
are
placed
over
the
deep
that
due
to
the
judgments
of
the
left,
block
the
exit
of
the
water,
Hassadim.
For
the
world
to
be
able
to
exist,
they
are
punctured
by
the
screen
of
the
first
restriction,
and
the
water
comes
out
through
the
holes,
and
by
that
the
world
exists.
Under
the
domination
of
the
screen
of
the
first
restriction,
Malchut
is
called
“dust.”
It
is
written
about
it,
“And
your
seed
will
be
as
the
dust
of
the
earth.”
Hence,
she
is
the
first
counter
of
which
it
is
written,
“Who
has
counted
the
dust
of
Jacob?”
The
number,
which
is
the
second
counter,
counts
to
lay
down
all
those
females,
upper
gems,
the
degrees
of
Bina,
of
the
bed
on
which
Jacob
lied,
the
Malchut.
The
number
is
Yesod,
which
carries
the
screen
of
the
second
restriction
that
raises
Malchut
to
Bina,
and
because
of
that
raising
Bina
becomes
the
mother
that
lays
over
the
sons.
Also,
Bina
is
called
“the
upper
gem,”
for
by
that
Malchut
is
sweetened,
meaning
the
bed
on
which
Israel
lied.
212)
From
there
on,
after
Yesod
is
established
as
a
counter
by
the
force
of
the
screen
of
the
second
restriction,
it
counts
everything.
It
is
so
because
the
first
counter
was
concealed
because
it
is
the
Yesod,
good
eyed,
as
it
is
written,
“He
counts
the
number
of
the
stars.”
Through
him,
they
are
all
counted.
In
the
future,
it
is
written,
“The
flocks
will
again
pass
under
the
hands
of
the
one
who
counts.”
We
do
not
know
whether
he
is
the
first
counter
or
the
second
one,
but
because
at
that
time
all
will
be
unified,
without
separation,
all
will
be
done
by
a
single
counter,
the
first
counter,
for
then
the
screen
of
the
first
restriction
will
have
been
corrected
and
the
screen
of
the
second
restriction
will
have
been
cancelled.
There
will
no
longer
be
any
judgment
in
Malchut
compelling
her
to
sweeten
in
Bina,
hence
only
the
first
counter
will
be
left.
And
it
is
written
about
it,
“Who
has
counted
the
dust
of
Jacob?”
213)
“Who
has
counted
the
dust
of
Jacob
and
numbered
the
stock
of
Israel,”
when
the
Creator
awakens
to
revive
the
dead,
those
who
came
in
an
incarnation—which
are
two
bodies
in
one
spirit,
the
dead
body
and
the
incarnated
body—have
but
one
spirit.
There
are
two
fathers:
the
father
of
the
dead
and
the
father
of
the
incarnated
body.
There
are
also
two
mothers.
How
many
incarnations
do
they
incarnate
until
they
are
corrected?
However,
he
who
has
counted
the
dust
of
Jacob,
who
is
the
first
counter,
will
correct
everything,
all
the
incarnated
bodies,
and
nothing
will
be
lost
and
all
will
be
revived.
214)
“Many
of
those
who
sleep
in
the
dust
of
the
ground
will
awaken.”
What
is
“The
dust
of
the
ground”?
When
the
friends
looked
at
these
letters
that
sail
the
air.
They
are
Aleph-Ayin-Dalet
Peh-Mem-Tav-Reish,
which
means
“Dust
of
the
ground”
[the
letters
comprising
the
words
in
Hebrew].
“They
sail
the
air”
means
that
they
have
the
level
of
Ruach.
And
if
through
the
force
of
the
screen
of
the
first
restriction,
and
then
they
are
called
“dust.”
And
if
through
the
screen
of
the
second
restriction,
then
they
are
called
“ground,”
since
Bina
is
called
Adom
[red],
and
Malchut
that
is
sweetened
in
her
is
called
Admat
[ground
of].
215)
“And
I
praise
the
dead
who
are
already
dead,”
who
are
the
letters
of
“Dust
of
the
ground.”
Both
the
dead
from
the
discernment
of
dust,
and
the
dead
from
the
discernment
of
“Ground.”
A
voice
has
awakened
and
alerts
so
in
the
second
building—the
incarnated
body.
It
is
the
one
that
corrects
both
the
dead
body—from
the
discernment
of
dust—and
the
body
itself—which
is
considered
ground.
It
is
the
one
that
says,
“And
I
praise
the
dead,”
meaning
correct
them.
Dust
is
the
first
dust,
the
dead
body.
The
ground
is
the
second
one,
which
was
corrected.
It
is
the
incarnated
body.
The
core
of
the
first
is
waste
for
it,
since
the
body
of
the
dead
without
sons,
which
is
the
core,
is
waste
in
the
incarnated
body,
which
is
the
one
that
corrects
it.
This
is
why
it
is
written,
“And
I
praise
the
dead,”
meaning
correct
them.
216)
“Those
who
sleep
in
the
dust
of
the
ground
will
all
awaken.”
Those
who
have
been
corrected
will
be
for
life
in
the
lower
world,
Malchut,
since
they
were
not
rewarded
with
being
in
the
upper
world,
but
descended
to
the
world
of
Nukva.
And
those
who
were
not
rewarded
with
being
corrected
will
be
to
cursing
and
eternal
disgrace
because
the
other
side
will
pass
away
from
the
world,
and
the
Creator
will
leave
those
who
were
from
the
springing
of
that
side
to
astound
with
them
all
the
people
in
the
world,
as
it
is
written,
“To
cursing
and
eternal
disgrace.”
217)
All
this
caused
Adam
to
not
want
to
multiply
in
the
world,
and
he
did
not
wish
to
keep
the
holy
covenant.
218)
“If
you
buy
a
Hebrew
servant,
six
years
he
shall
serve,
and
in
the
seventh
he
shall
go
out
free
for
nothing.”
Every
male
stands
in
the
form
of
the
male
world,
ZA,
and
every
female
stands
in
the
form
of
the
female
world,
Malchut.
While
he
is
still
a
servant
of
the
Creator,
he
clings
to
the
first
six
years,
HGT
NHY
of
ZA,
and
if
he
uproots
himself
from
His
work,
the
Creator
uproots
him
from
those
six
years
of
the
male
world,
HGT
NHY
of
ZA,
and
he
is
given
to
man,
who
is
from
VAK,
HGT
NHY,
serving
him
for
six
years,
and
he
is
uprooted
from
the
six
years
of
above,
of
ZA.
219)
Afterwards
he
comes
down
from
there
and
is
given
into
the
female
world.
He
did
not
wish
to
stand
in
the
male;
he
descends
and
stands
in
the
Nukva,
Malchut.
Nukva,
the
seventh
Sefira,
comes
and
takes
him.
It
is
written
about
him,
“And
in
the
seventh
he
shall
go
out
free
for
nothing.”
Henceforth,
he
is
from
the
female
world.
220)
If
he
does
not
wish
to
stand
in
her
and
in
her
redemption,
as
it
is
written,
“I
love
my
master,
my
wife,
and
my
children;
I
will
not
go
out
free,”
he
comes
down
and
clings
below,
clinging
to
the
other
side.
Henceforth,
he
is
uprooted
from
the
male
world
and
from
the
female
world,
for
he
has
united
with
the
servants
from
the
other
side.
221)
Since
he
has
clung
to
the
Sitra
Achra,
he
needs
a
flaw,
and
to
make
a
record
of
a
flaw
in
him,
as
it
is
written,
“And
his
master
shall
bore
his
ear
through
with
an
awl,”
for
any
flaw
is
from
the
other
side.
And
then,
“And
he
shall
serve
him
forever,”
until
the
Yovel
[50th
year
jubilee],
which
is
called
“world”
[also
“forever”
in
Hebrew].
From
the
Yovel
onward,
he
reincarnates
and
returns
to
the
world
as
before,
clinging
to
the
female
world
and
nothing
more.
If
he
is
rewarded,
he
produces
offspring
in
the
female
world,
Malchut,
and
he
is
pure,
when
he
is
corrected
and
rewarded
with
it.
222)
If
he
is
not
rewarded
even
in
the
incarnation
of
the
Yovel,
he
is
as
though
he
never
was,
for
he
returned
in
an
incarnation
but
did
not
complete
his
days
to
be
married
in
the
world
and
to
produce
offspring.
It
is
written,
“If
he
comes
alone,
he
shall
go
out
alone.”
If
he
enters
that
world
alone,
without
offspring,
and
did
not
wish
to
exert
in
it,
and
came
out
of
this
world
alone,
without
a
seed,
he
goes
as
a
stone
in
the
hollow
of
a
sling
up
to
that
place
of
the
strong
rock,
which
is
passed
the
shoulders
of
the
Garden
of
Eden.
He
enters
there
and
promptly,
the
solitary
wind
blows,
which
left
the
Nukva
and
the
spirit
that
has
remained
in
the
female
from
her
first
husband
comes
there.
He
goes
alone,
as
a
serpent
that
does
not
connect
to
another
on
the
way,
for
he
is
separated
by
the
two
spirits
in
the
woman,
and
he
walks
alone.
He
blows
in
that
wind
[also
spirit]
of
the
dead
without
sons
who
has
now
come
there,
meaning
repels
him
from
there
so
he
will
come
to
reincarnate
and
be
corrected.
223)
Promptly
he
leaves
the
place
of
the
strong
rock
alone,
without
a
female,
and
walks
and
roams
the
world
until
he
finds
a
redeemer
to
bring
him
back
to
this
world
to
be
corrected.
This
is
the
meaning
of
“If
he
comes
alone,
he
shall
go
out
alone,”
without
a
Nukva.
It
is
because
he
did
not
wish
to
marry
a
woman
so
as
to
have
offspring.
And
since
he
has
no
mate,
he
must
marry
a
divorced
woman.
224)
But
if
he
has
a
woman
whom
he
married
and
tried
with,
but
could
not
bear
sons,
he
is
not
expelled
like
the
other
one.
He
neither
comes
alone
nor
goes
out
alone.”
Rather,
if
he
is
a
husband
to
a
wife,
the
Creator
does
not
deny
the
reward
of
any
creation,
and
even
though
he
was
not
rewarded
with
sons,
it
is
written,
“His
wife
shall
go
out
with
him.”
Then
both
are
incarnated
and
are
rewarded
with
joining
together
as
before.
He
does
not
take
a
divorced
wife,
like
the
other
one,
who
has
no
mate.
Rather,
he
takes
the
same
woman
with
whom
he
tried
before
but
they
were
not
rewarded
with
sons.
Now,
if
they
correct
their
deeds,
they
will
be
rewarded
together.
This
is
the
meaning
of
what
is
written,
“His
wife
shall
go
out
with
him.”
225)
“If
his
master
gives
him
a
wife,
and
she
gives
births
to
sons
or
daughters
for
him,
the
woman
and
her
children
will
be
to
her
master,
and
he
will
go
out
alone.”
The
text
returns
to
that
one
who
goes
out
alone,
without
a
Nukva.
The
place
called
seventh,
Malchut,
will
redeem
him.
The
seventh
is
called
“His
master,”
Master
of
the
whole
earth.
If
this
master
of
his
has
mercy
on
him
and
brings
him
back
to
the
world
as
he
was,
giving
him
that
wife,
for
which
the
altar
sheds
tears—meaning
a
divorced
wife—and
they
join
together
and
she
gives
births
to
sons
or
daughters
for
him,
the
woman
and
her
children
will
be
to
her
master,
to
the
holy
Malchut.
226)
It
is
so
because
if
he
repents
and
corrected
that
place
which
he
flawed
in
his
life,
he
is
accepted
before
the
holy
King,
and
then
He
takes
him
and
fully
corrects
him.
This
is
called
“One
who
has
repented,”
since
he
inherited
the
seat
of
that
place—the
river
that
stretches
out,
the
Malchut,
since
the
river
that
stretches
out
is
Yesod,
and
its
residence
is
the
Malchut.
Thus,
he
corrects
himself
in
relation
to
how
he
was
before.
Since
he
has
been
corrected
and
repented,
he
rises
over
his
correction,
for
there
is
nothing
in
the
world,
nor
a
key
in
the
world
that
he
who
has
repented
will
not
break.
227)
“He
will
go
out
alone.”
Alone
means
praise
and
elation.
The
place
to
which
those
who
repent
rise,
even
complete
righteous
cannot
stand
there.
For
this
reason,
because
he
has
repented,
the
Creator
immediately
accepts
him.
228)
There
is
nothing
in
the
world
that
can
resist
repentance.
The
Creator
certainly
accepts
everyone.
If
he
repents,
the
path
of
life
is
ready
for
him.
And
even
though
he
flawed
what
he
flawed,
all
is
corrected
and
everything
is
restored.
It
is
so
because
that
in
which
there
is
an
oath,
the
Creator
accepts
him,
as
it
is
written,
“‘As
I
live,’
declares
the
Lord,
‘Even
though
Coniah
the
son
of
Jehoiakim,
king
of
Judah,
were
the
signet
on
My
right
hand,
yet
I
would
pluck
you
off.’”
It
is
also
written,
“'Write
this
man
down
childless.”
But
once
he
has
repented,
it
is
written,
“sons
of
Jeconiah,
the
prisoner,
were
Shealtiel
his
son.”
Thus,
repentance
breaks
several
sentences
and
judgments,
and
several
iron
chains,
and
there
is
no
one
who
can
resist
repentance.
229)
It
is
written
about
that,
“And
they
shall
go
out
and
see
the
carcasses
of
the
men
who
transgress
against
Me.”
It
does
not
say,
“Who
have
transgressed
against
Me,”
but
“Who
transgress
against
Me,”
meaning
those
who
did
not
wish
to
repent
and
regret
what
they
had
done.
But
if
they
regretted
and
repented,
the
Creator
accepts
them.
230)
For
this
reason,
even
when
there
is
transgression
in
a
person
and
he
flaws
what
he
should
not,
but
he
repents,
He
accepts
him
and
has
mercy
on
him,
since
the
Creator
is
full
of
mercy
and
is
filled
with
mercy
for
all
His
works,
as
it
is
written,
“His
mercies
are
over
all
His
works.”
His
mercies
reaches
even
beasts
and
fowls.
And
if
His
mercy
reach
them,
it
is
all
the
more
so
with
people,
who
know
and
are
known
for
praising
their
Master.
His
mercies
reach
them
and
remain
over
them.
David
said
about
that,
“Great
are
Your
mercies,
O
Lord;
revive
me
according
to
Your
ordinances.”
231)
If
His
mercies
reach
the
wicked,
it
is
even
more
so
with
righteous.
After
all,
who
needs
healing?
Those
who
are
in
pain.
And
who
are
those
in
pain?
They
are
the
wicked.
They
are
the
ones
who
need
healing
and
mercy,
and
the
Creator
is
merciful
toward
them,
so
they
will
not
be
left
by
Him.
He
does
not
depart
from
them
and
they
shall
return
before
Him
in
repentance.
When
the
Creator
brings
closer,
He
brings
closer
with
the
right.
And
when
He
repels,
He
repels
with
the
left.
When
He
repels,
the
right
brings
closer.
He
repels
from
one
side
and
brings
closer
from
the
other.
Thus,
the
Creator
does
not
leave
out
His
mercy
from
them.
232)
It
is
written,
“And
he
went
in
mischief
in
the
way
of
his
heart.”
Afterwards,
it
is
written,
“I
have
seen
his
ways
and
I
will
heal
him,
and
I
will
lead
him
and
restore
comfort
to
him
and
to
his
mourners.”
Even
though
the
wicked
work
maliciously,
follow
their
hearts,
and
others
warn
them
but
they
do
not
wish
to
listen
to
them,
still,
when
they
repent
and
take
the
good
path
of
repentance,
healing
is
provided
for
them.
233)
Is
the
text
speaking
of
the
living
or
of
the
dead,
since
the
beginning
of
the
text
is
not
its
end
and
its
end
not
as
its
beginning?
The
beginning
of
the
text
points
to
the
living,
as
it
is
written,
“And
he
went
in
mischief.”
Its
end
points
to
the
dead,
as
it
is
written,
“I
will
lead
him
and
restore
comfort
to
him
and
to
his
mourners.”
Rather,
it
speaks
of
while
a
person
is
alive,
and
so
it
is.
“And
he
went
in
mischief
in
the
way
of
his
heart,”
since
the
evil
inclination
in
him
is
strong
and
prevails
in
him,
hence
he
goes
in
mischief
and
does
not
wish
to
repent.
234)
The
Creator
sees
his
ways,
that
he
is
marching
futilely
in
evil.
The
Creator
says,
“I
must
hold
him
by
his
hand.”
It
is
written,
“I
have
seen
his
ways,”
that
he
is
walking
in
the
dark,
I
wish
to
give
him
healing,
as
it
is
written,
“And
I
will
heal
him.”
The
Creator
brings
into
his
heart
the
path
of
repentance
and
the
healing
for
his
soul.
“I
will
lead
him,”
as
it
is
written,
“Go
now,
lead
the
people.”
The
Creator
leads
him
in
the
upright
path,
as
one
who
holds
the
hand
of
another
and
leads
him
out
of
the
darkness.
235)
“And
[I
will]
restore
comfort
to
him
and
to
his
mourners.”
Thus,
it
seems
that
he
is
dead.
He
is
dead
indeed,
and
he
is
standing
alive,
for
because
he
is
wicked,
he
is
called
“dead.”
What
is
“And
[I
will]
restore
comfort
to
him
and
to
his
mourners”?
The
Creator
performs
gracefully
with
people,
for
because
he
entered
the
13th
year
and
on,
He
places
two
angels
with
him,
to
guard
him
on
his
right
and
on
his
left.
236)
When
a
person
walks
on
the
upright
path
they
rejoice
in
him
and
strengthen
him
with
joy,
declaring
before
him,
“Give
honor
to
the
form
of
the
King!”
And
when
he
marches
on
a
twisted
path,
they
mourn
him
and
move
away
from
him.
When
the
Creator
held
him
and
led
him
by
the
upright
path,
it
was
written,
“And
[I
will]
restore
comfort
to
him
and
to
his
mourners.”
First,
“I
will
restore
comfort
to
him,”
for
regretting
what
he
has
done
before
and
for
what
he
has
done
now,
and
he
repents.
Afterwards,
“To
his
mourners,”
who
are
the
angels,
who
mourned
him
when
they
moved
away
from
him.
But
now
that
they
have
returned
to
him,
there
is
regret
on
all
sides,
regret
for
his
deeds
and
regret
for
his
woes
and
mourning.
237)
And
now
he
is
certainly
alive,
alive
on
all
sides,
gripping
to
the
tree
of
life.
This
is
why
he
is
regarded
as
one
who
has
repented,
since
the
Assembly
of
Israel,
Malchut,
is
also
considered
repentance.
Repentance
has
the
letters
of
Tashuv
[shall
return]
Vav
toward
Hey.
Vav
is
the
tree
of
life,
ZA,
and
Hey
is
Malchut.
This
is
why
Malchut
is
called
“repentance,”
and
he
is
considered
one
who
has
repented,
Malchut’s
husband,
who
bestows
upon
her.
Hence,
even
complete
righteous
cannot
stand
in
a
place
where
they
who
repent
stand.
238)
King
David
said,
“Against
You
alone
have
I
sinned
and
done
what
is
evil
in
Your
eyes.”
There
are
sins
that
a
person
does
to
the
Creator
and
to
people,
and
there
are
sins
that
a
person
sins
to
people
and
not
to
the
Creator.
There
are
also
sins
that
he
sins
to
the
Creator
alone,
and
not
to
people.
King
David
sinned
only
to
the
Creator,
and
not
to
people.
This
is
why
he
said,
“Against
You
alone
have
I
sinned.”
239)
Did
David
not
sin
in
that
sin
of
Bat
Sheba?
After
all,
one
who
comes
over
nakedness
is
forbidden
to
her
husband.
Hence,
did
he
not
sin
against
his
friend,
as
well
as
against
the
Creator?
This
is
not
so.
Rather,
that
sin
was
by
permission.
David
took
what
was
his,
since
she
had
a
divorce
from
her
husband
before
he
went
to
war,
for
so
was
the
custom
of
the
whole
of
Israel:
Anyone
who
went
to
the
army
would
give
a
temporary
divorce
to
his
wife,
and
so
did
Uriah
with
Bat
Sheba.
Once
the
time
had
passed
and
she
became
permitted
to
all,
David
took
her
and
did
all
that
he
did
with
permission.
240)
If
it
were
forbidden,
the
Creator
would
not
leave
her
with
him,
for
it
is
written
as
a
testimony,
“And
David
comforted
Bath-Sheba
his
wife,”
which
is
a
testimony
that
she
was
his
wife.
Of
course
she
was
his
wife
and
mate,
that
she
has
been
prepared
for
him
since
the
day
the
world
was
created.
And
this
is
a
testimony
that
David
did
not
sin
the
sin
of
Bat
Sheba.
241)
And
what
is
the
sin
that
he
had
sinned
only
against
the
Creator
and
against
no
one
else?
It
is
that
he
killed
Uriah
by
the
sword
of
the
children
of
Ammon,
and
did
not
kill
him
when
he
told
him,
“And
my
lord
Yoav,”
for
David
was
his
master.
The
text
proves,
as
it
is
written,
“These
are
the
names
of
the
mighty
men
whom
David
had,”
and
not
“Whom
Yoav
had.”
It
follows
that
he
was
rebelling
against
the
kingdom,
and
one
who
rebels
against
the
kingdom
must
be
put
to
death.
Yet,
he
did
not
kill
him
at
that
time,
but
killed
him
by
the
sword
of
the
children
of
Ammon.
242)
And
nothing
was
found
with
him,
as
it
is
written,
“Save
in
the
matter
of
Uriah
the
Hittite.”
The
word
“Save”
comes
to
diminish.
He
sinned
“In
the
matter
of
Uriah,”
and
not
in
Uriah
himself.
And
the
Creator
said,
“And
[you]
have
killed
him
with
the
sword
of
the
children
of
Ammon.”
Each
sword
of
the
children
of
Ammon
was
engraved
with
a
twisting
snake,
the
shape
of
a
dragon,
which
is
their
idolatry.
The
Creator
said,
“You
have
given
strength
to
that
abomination,”
since
when
the
children
of
Ammon
killed
Uriah,
and
many
of
the
children
of
Israel
along
with
him,
at
that
time
the
sword
of
the
children
of
Ammon
grew
stronger,
and
so
did
the
strength
of
that
idolatry
increase,
the
abomination.
243)
Can
it
be
that
Uriah
was
not
righteous
because
it
is
written
about
him,
“Uriah
the
Hittite”?
Rather,
he
was
righteous,
but
the
name
of
his
place
was
Hittite,
as
it
is
written,
“And
Yiftach
the
Gileadite.”
He
was
called
so
after
his
place,
and
so
was
Uriah
the
Hittite.
244)
This
is
why
it
is
written,
“In
the
matter
of
Uriah
the
Hittite”
and
not
in
Uriah
himself,
since
he
already
had
to
be
put
to
death
for
his
rebellion
against
the
kingdom.
David
caused
the
abomination
of
the
children
of
Ammon
to
prevail
over
God’s
camp
of
the
camp
of
David,
which
was
actually
in
the
shape
of
above,
of
the
armies
of
the
upper
Malchut.
When
David
flawed
this
camp
of
his,
he
flawed
another
camp
above.
This
is
why
David
said,
“Against
You
alone
have
I
sinned,”
alone,
and
that
sin
which
he
sinned
against
Him
was
not
against
any
other.
This
is
why
it
is
written,
“In
the
matter
of
Uriah,”
and
this
is
why
it
is
written,
“By
the
sword
of
the
children
of
Ammon.”
Thus,
the
sin
was
not
in
Uriah
himself,
but
in
the
matter
of
Uriah,
in
having
given
strength
to
the
sword
of
the
children
of
Ammon.
245)
It
is
written,
“For
the
eyes
of
the
Lord
roam
throughout
the
earth.”
These
are
the
females.
It
is
also
written,
“The
eyes
of
the
Lord
are
roaming
throughout
the
earth.”
These
are
the
males.
It
is
so
because
there
are
discernments
of
male
and
female
in
them.
David
said,
“And
[I
have]
done
what
is
evil
in
Your
eyes.”
Should
he
not
have
said,
“Before
Your
eyes”?
But
David
said,
“In
the
place
where
I
sinned,
it
was
in
Your
eyes,
for
I
knew
that
Your
eyes
were
readily
standing
before
me,
yet
I
did
not
consider
them.
Thus,
the
sin
that
I
have
sinned
was
in
Your
eyes.”
246)
“So
that
You
are
justified
when
You
speak,”
and
he
will
have
no
excuse
for
saying
before
You,
“Test
me,
O
Lord,
and
try
me.”
Any
craftsman
who
speaks,
speaks
with
his
craftsmanship.
David
was
the
King’s
joker.
Even
though
he
was
in
grief,
since
he
was
before
the
King,
he
returned
to
his
joking
as
he
was,
to
please
the
King.
247)
He
said,
“Master
of
the
world,
I
said,
‘Test
me,
O
Lord,
and
try
me,’
and
You
said
that
I
would
not
be
able
to
withstand
Your
test.
But
I
have
sinned
so
You
would
be
right
in
Your
words
and
that
Your
words
be
true.
Had
I
not
sinned,
my
words
would
have
been
true,
and
Your
words
would
have
been
vain.
Now
that
I
have
sinned
so
that
Your
words
would
be
true,
I
have
made
it
possible
to
justify
Your
words.
This
is
why
I
did,
“So
that
You
are
justified
when
You
speak,”
since
David
returned
to
his
craft,
and
said
words
of
drollery
to
the
King
while
he
was
in
grief.
248)
David
was
not
worthy
of
that
act
because
he
said,
“My
heart
is
a
void
within
me.”
So
it
is,
but
David
said
that
there
are
two
palaces
in
the
heart—blood
in
one,
and
spirit
in
the
other.
The
one
that
is
filled
with
blood
is
the
dwelling
place
of
the
evil
inclination,
and
my
heart
is
not
so
because
it
is
empty,
and
I
did
not
give
dwelling
to
the
evil
blood,
to
place
the
evil
inclination
in
it.
And
my
heart
is
certainly
a
void,
without
an
evil
dweller.
And
because
this
was
so,
David
was
not
worthy
of
the
sin
that
he
had
sinned.
Rather,
it
is
to
allow
the
wicked
to
say
that
King
David
sinned
and
repented,
and
the
Creator
forgave
him,
it
is
all
the
more
so
for
the
rest
of
the
people.
David
said
about
that,
“I
will
teach
transgressors
Your
ways,
and
sinners
will
be
converted
to
You.”
249)
David
rose
up
the
olive
ascent,
rising
and
crying.
His
head
was
low
and
he
was
walking
barefoot.
Why?
He
made
himself
rebuked
so
as
to
receive
a
punishment,
and
the
people
were
a
little
far
from
him.
Happy
is
the
slave
who
serves
his
master
so,
and
who
is
known
in
his
sin
in
order
to
repent
from
it
in
complete
repentance.
250)
What
Shimei,
the
son
of
Gera,
did
to
him
was
more
than
all
the
troubles
he
had
been
through
up
to
that
day.
But
David
did
not
respond
at
all
against
him
for
it
suited
him,
and
by
that
they
were
atoned
for.
251)
Shimei
was
a
wise
disciple
and
there
was
much
wisdom
in
him.
Why
did
he
go
out
to
David
and
do
to
him
what
he
did?
Rather,
the
matter
was
from
another
place,
and
placed
that
matter
in
his
heart.
He
did
all
that
to
David’s
benefit,
since
what
Shimei
did
to
him
caused
him
to
repent
in
complete
repentance
and
broke
his
heart
with
a
great
shattering,
and
he
shed
many
tears
from
his
heart
before
the
Creator.
This
is
why
he
said
that
the
Creator
told
him,
“Curse.”
He
knew
that
the
matter
had
come
down
from
another,
high
place.
252)
Two
commandments
did
David
command
his
son,
Solomon.
One
was
Yoav’s
and
the
other
was
Shimei’s,
along
with
the
rest
of
the
commandments
he
had
commanded
him.
Yoav’s
is
as
it
is
written,
“And
you
also
know
what
Yoav
the
son
of
Zeruyah
did
to
me.”
That
was
a
secret
matter,
which
even
Solomon
did
not
know.
But
because
others
knew,
Solomon
found
out.
This
is
why
he
said,
“You
also
know,”
what
he
was
not
meant
to
know.
253)
Shimei’s
is
as
it
is
written,
“Behold,
there
is
with
you
Shimei
the
son
of
Gera.”
Behold,
there
is
with
you”
means
that
he
is
always
available
for
you,
since
he
was
his
teacher,
and
this
is
why
he
did
not
say
of
Yoav,
“Behold,
there
is
with
you
Yoav.”
But
with
Shimei,
who
is
always
with
him,
he
said,
“Behold,
there
is
with
you.”
254)
“And
the
king
sent
and
called
for
Shimei,
and
said
unto
him:
‘Build
you
a
house
in
Jerusalem.’”
Where
is
King
Solomon’s
wisdom
in
that?
However,
he
did
everything
with
wisdom,
and
watched
over
all
the
sides,
because
Shimei
was
wise,
and
Solomon
said,
“I
want
the
Torah
to
multiply
in
the
land
through
Shimei,
that
he
will
not
go
out.”
255)
Solomon
looked
with
wisdom,
as
it
is
written,
“He
came
out,
and
kept
on
cursing
as
he
came.”
“He
came
out”
twice,
once
when
he
came
out
of
the
seminary
to
curse
David,
and
one
exit
when
he
went
out
of
Jerusalem
toward
his
servants,
over
whom
he
died.
One
exit
was
toward
the
king,
and
one
exit
toward
his
servants.
Solomon
saw
all
that
and
looked
at
the
second
exit
with
the
holy
spirit.
This
is
why
he
said,
“And
it
shall
come
to
pass
on
the
day
of
your
exit,”
he
knew
that
in
the
exit
he
would
die.
256)
“And
David
and
his
men
went
on
the
road,
while
Shimei
went
along
on
the
hillside
opposite
him
and
cursed
as
he
went
and
threw
stones
at
him
and
flung
dust.”
Solomon
said,
“He
was
in
the
dust
with
my
father,
he
will
be
in
the
water
with
Shimei.”
Solomon
sentenced
both
of
them,
to
be
sentenced
to
dust
and
to
water
as
one
who
has
strayed,
who
has
slandered
the
way
before
his
father.
257)
It
is
written,
“He
cursed
me
with
a
grievous
curse.”
It
is
also
written,
“And
I
swore
to
him
by
the
Lord
saying,
‘I
will
not
put
you
to
death
with
the
sword.’”
What
is
“With
the
sword”?
Was
Shimei
a
fool
who
did
not
understand
that
if
he
had
sworn
to
him
in
this
way,
he
would
not
say
later
on,
“Not
with
a
sword,
but
with
a
spear
or
an
arrow”?
258)
There
are
two
matters
here:
1)
The
child,
the
son
of
the
great
fish
whose
scales
rise
to
the
height
of
the
clouds,
said
King
David’s
oath.
When
he
wished
to
swear,
he
took
out
his
sword,
where
the
engraved
name
was
carved,
and
there
he
swore.
And
so
he
did
to
Shimei,
as
it
is
written,
“And
I
swore
to
him
by
the
Lord
saying,
‘I
will
not
put
you
to
death
with
the
sword.’”
This
oath
was
with
the
sword.
2)
Solomon
judged
another
thing.
He
said,
“He
came
to
father
with
a
curse,”
which
is
the
words,
“Then
I
too
had
words
for
him,”
and
he
killed
him
with
the
explicit
name
and
not
with
the
sword.
This
is
why
Solomon
did
so.
259)
Since
David
swore
to
him,
why
did
he
kill
him?
Was
this
oath
a
lie,
since
the
mouth
and
the
heart
were
not
the
same?
Of
course,
David
did
not
kill
him.
It
is
known
that
all
the
organs
of
the
body
receive
everything,
and
the
heart
does
not
receive
even
as
much
as
a
hair’s
breadth.
King
David
was
the
heart
of
Israel,
and
he
received
what
he
was
not
meant
to
receive,
what
Shimei
stoned
in
stones
and
dusted
in
dust.
This
is
why
it
is
written,
“And
you
will
know
what
to
do
to
him.”
And
also,
the
tree,
Malchut,
caused
him
to
be
as
vengeful
as
a
serpent.
260)
It
is
written,
“For
You
do
not
delight
in
sacrifice;
otherwise
I
would
give
it.
You
have
no
wish
for
burnt
offering.
The
sacrifices
of
God
are
a
broken
spirit.”
“For
You
do
not
delight
in
sacrifice.”
Does
the
Creator
not
wish
for
sacrifices
to
be
offered
before
Him?
But
he
established
that
the
wicked
would
sacrifice
an
offering,
and
their
iniquities
would
be
atoned
for.
But
David
said
this
before
the
name
Elokim,
the
quality
of
judgment,
and
an
offering
is
not
is
not
sacrificed
to
the
name
Elokim
but
to
the
name
Yod-He-Vav-He,
since
a
sacrifice
is
not
offered
to
the
harsh
judgment,
the
quality
of
judgment.
It
is
written,
“Should
any
man
of
you
offer
a
sacrifice
before
the
Lord.”
To
the
Lord
[HaVaYaH],
and
not
to
the
name
Elokim
[God].
It
is
also
written,
“When
you
bring
a
meal-offering
unto
the
Lord,”
“A
sacrifice
of
thanksgiving
unto
the
Lord,”
“A
sacrifice
of
peace-offerings
unto
the
Lord,”
and
it
does
not
write
the
name
Elokim.
261)
Since
King
David
spoke
to
the
name
Elokim,
it
should
be
written,
“For
You
do
not
delight
in
sacrifice;
otherwise
I
would
give
it.
You
have
no
wish
for
burnt
offering,”
as
this
is
why
we
sacrifice
only
a
broken
spirit,
as
it
is
written,
“The
sacrifices
of
God
are
a
broken
spirit.”
The
sacrifice
of
Elokim
is
sadness
and
shattering
of
the
heart.
For
this
reason,
one
who
dreamt
a
bad
dream
should
show
sadness
because
he
is
standing
under
the
quality
of
Elokim,
and
the
offering
of
the
quality
of
judgment
should
be
sadness
and
a
broken
spirit.
That
sadness
is
good
for
the
bad
dream
and
the
judgment
does
not
govern
it
because
he
sacrificed
before
it
an
offering
that
is
fit
for
the
quality
of
judgment.
262)
“A
broken
and
a
contrite
heart,
O
God,
You
will
not
despise.”
“You
will
not
despise”
means
that
there
is
a
heart
which
He
despises?
Yes,
a
proud
heart,
a
heart
in
crudeness
of
spirit
is
the
heart
that
He
despises.
But
“A
broken
and
a
contrite
heart,
O
God,
You
will
not
despise.”
263)
“By
Your
favor
do
good
to
Zion.”
What
is
“Do
good,”
because
it
seems
that
there
is
good
in
it,
so
why
the
need
to
pray,
“Do
good”
for
that
good
one?
Of
course
we
need
to
pray
“Do
good,”
since
from
the
day
the
Creator
has
exerted
in
the
construction
of
the
Temple
above
until
now,
there
was
no
bettering
of
the
desire
on
that
building.
Hence,
it
did
not
improve,
since
when
the
desire
of
above
awakens,
it
will
improve
and
light
up
the
lights
of
the
construction
and
the
work
until
even
the
angels
above
will
not
be
able
to
look
at
the
Temple
or
at
the
building.
At
that
time,
the
Temple
and
all
its
work
will
be
perfected,
and
it
is
for
this
that
he
prayed,
“By
Your
favor
do
good
to
Zion.”
264)
“Build
the
walls
of
Jerusalem.”
Did
He
not
build
them
since
the
day
He
exerted
in
the
construction
of
the
Temple?
And
if
He
has
not
built
the
walls
of
Jerusalem
thus
far,
He
certainly
did
not
build
the
Temple.
Thus,
how
did
it
say,
“By
Your
favor
do
good
to
Zion,”
which
is
the
Temple?
After
all,
first
you
build
the
walls
and
then
the
Temple.
However,
all
of
the
Creator’s
works
are
not
as
people’s
works.
When
people
build
the
Temple
below,
first
they
make
the
walls
of
the
city
and
then
the
Temple.
First,
the
walls
of
the
city,
to
protect
them,
and
then
the
construction
of
the
house.
The
Creator
builds
the
Temple
first,
and
finally,
when
He
lowers
it
from
the
sky
and
places
it
in
its
place,
it
will
build
the
walls
of
Jerusalem.
This
is
why
David
said,
“By
Your
favor
do
good
to
Zion”
first,
and
then,
“Build
the
walls
of
Jerusalem.”
265)
In
all
the
deeds
that
the
Creator
does,
He
first
does
that
which
is
on
the
outside,
and
then
makes
the
Moach
[brain/mind]
that
is
within.
Is
it
not
the
same
here,
since
He
put
the
building
of
the
Temple
prior
to
building
the
walls,
which
are
on
the
outside?
All
those
deeds
that
the
Creator
does,
beginning
with
what
is
on
the
outside,
in
the
thought,
He
begins
with
the
brain,
inside,
while
in
the
act
He
begins
with
what
is
on
the
outside.
It
is
so
because
every
shell,
meaning
what
is
on
the
outside,
is
from
the
other
side,
and
the
brain
is
extended
from
the
brain,
from
the
side
of
Kedusha
[holiness].
Hence,
He
always
begins
with
the
other
side,
which
increases
and
grows,
and
guards
the
fruit.
And
when
the
fruit
has
ripened,
the
shell
is
thrown
outside.
“The
wicked
shall
prepare
it,
but
the
righteous
shall
wear
it.”
Thus,
the
shell
is
thrown
and
we
bless
the
Righteous
one
of
the
world.
266)
However,
the
construction
of
the
Temple
is
for
the
future,
when
the
other
side
has
passed
away
from
the
world,
and
there
is
no
need
to
begin
with
what
is
on
the
outside,
since
the
brain
and
the
shell
are
both
His.
Hence,
He
begins
with
the
brain,
as
it
is
written
in
the
beginning,
“By
Your
favor
do
good
to
Zion,”
and
subsequently,
“Build
the
walls
of
Jerusalem,”
since
the
outside
wall,
the
shell,
is
actually
His,
as
it
is
written,
“‘For
I,’
declares
the
Lord,
‘will
be
a
wall
of
fire
around
her,’”
I
and
not
the
evil
side.
267)
Israel
are
the
upper
brain
of
the
world;
Israel
was
contemplated
first.
It
is
so
because
in
thought,
internality
comes
before
the
shell.
The
idol
worshipping
nations,
Israel’s
shell,
came
first
in
action,
since
in
action,
the
shell
comes
before
the
fruit,
as
it
is
written,
“These
are
the
kings
who
reigned
in
the
land
of
Edom
before
there
reigned
any
king
over
the
children
of
Israel.”
The
Creator
will
begin
with
the
brain
without
the
shell,
as
it
is
written,
“Israel
are
holiness
to
the
Lord,
the
first
of
His
harvest,”
meaning
that
the
brain
precedes
the
shell.
And
even
though
the
brain
rises
without
a
shell,
who
can
reach
out
his
hand
and
eat
from
it,
as
it
is
written,
“‘All
who
ate
of
it
became
guilty;
evil
came
upon
them,’
declares
the
Lord.”
268)
At
that
time,
it
is
written,
“Then
You
will
delight
in
righteous
sacrifices,”
for
then
everything
will
conjoin
in
one
bonding,
and
the
name
will
be
fully
completed.
At
that
time,
the
offering
will
be
whole
for
the
Lord
God
[HaVaYaH
Elokim],
since
now
Elokim
does
not
bond
to
the
sacrifice.
Had
He
bonded
with
it,
several
other
gods
would
raise
ears
to
bond
there
and
would
nurse
from
the
Kedusha.
But
at
that
time,
it
is
written,
“For
You
are
great
and
do
wondrous
deeds;
You
alone
are
God,”
and
there
is
no
other
God.
269)
At
that
time,
it
is
written,
“See
now
that
I,
I
am
He,
and
there
is
no
God
with
Me.”
Why
does
it
say,
“Now”?
Indeed,
it
was
not
so
before,
and
it
will
be
at
that
time.
The
Creator
said,
“See
now”
what
you
could
not
see
before.
270)
“That
I,
I
am
He.”
Why
twice?
It
is
to
make
the
precision
that
there
is
no
God
there
but
He,
since
there
are
several
times
where
it
writes
“I”
once,
and
it
was
the
name
of
the
other
side.
But
now,
I,
I
am
He
and
there
is
no
God
with
Me,”
since
the
whole
of
the
other
side
has
passed
away.
271)
“It
is
I
who
put
to
death
and
give
life.”
Thus
far,
death
has
been
done
through
the
other
side.
Henceforth,
“It
is
I
who
put
to
death
and
give
life.”
At
the
time
of
the
revival
of
the
dead,
all
those
who
did
not
taste
the
taste
of
death
from
the
Creator
will
have
the
death,
and
He
will
promptly
revive
them.
Why
is
death
done
by
the
Creator?
It
is
so
that
nothing
of
the
filth
will
be
left
in
the
world,
and
there
will
be
a
new
world,
the
work
of
the
Creator.
272)
“And
if
the
servant
shall
plainly
say,
I
love
my
master,
my
wife,
and
my
children;
I
will
not
go
out
free,’”
he
blemishes
him
with
a
blemish,
as
it
is
written,
“And
his
master
shall
bore
his
ear
through
with
an
awl.”
“If
he
comes
alone.”
Alone
is
good,
but
we
learn
that
the
whole
world
stands
on
a
single
fin
of
a
whale.
273)
When
the
whale
is
male
and
female,
where
they
went,
the
world
would
shake.
And
if
the
Creator
had
not
emasculated
the
male
and
cooled
down
the
female,
they
would
make
the
world
turbid.
Hence,
he
does
not
bear
offspring.
This
is
the
meaning
of
“If
he
comes
alone,”
meaning
if
he
comes
under
that
limb
of
the
whale,
which
does
not
produce
offspring.
And
because
of
it,
he
shall
go
out
alone,
he
is
repelled
there
and
does
not
come
into
the
King’s
presence
whatsoever.
Then
he
is
repelled
and
departs
that
world.
“He
will
go
out
alone,”
indeed
alone
he
will
go
out.
274)
It
is
written,
“They
will
die
childless.”
“Childless”
includes
a
male
and
a
female.
The
male
comes,
the
female
goes
out,
coming
by
this
and
going
out
by
that.
This
is
the
place
to
which
he
clung
in
that
world,
Malchut,
since
the
Creator
does
not
wish
that
one
who
emasculated
himself
in
this
world
will
come
before
Him.
275)
They
would
not
sacrifice
before
Him
one
who
is
emasculated,
and
took
him
out
so
he
would
not
be
offered
to
Him.
He
commanded
and
said,
“Nor
shall
you
do
in
your
land.”
Also,
for
all
generations,
it
is
forbidden
to
emasculate
the
creations
that
the
Creator
created
in
this
world,
for
castration
is
from
the
other
side.
276)
And
if
he
tried
and
married
a
woman
but
did
not
bear
offspring
and
did
not
want,
although
he
has
a
wife,
or
if
she
does
not
want
and
he
came
into
that
world
without
sons,
it
is
written,
“If
he
is
a
husband
to
a
wife
but
they
did
not
notice
the
work
of
the
Creator
to
bear
sons,
his
wife
shall
go
out
with
him.”
He
came
in
the
limb
of
the
male
and
she
in
the
limb
of
the
female,
Malchut.
And
each
one,
as
it
is
written,
“will
come
alone
and
will
go
out
alone.”
277)
“If
his
master
gives
him
a
wife.”
“If
his
master”
is
the
Master
of
the
whole
earth,
Malchut.
“Gives
him
a
wife,”
for
it
is
not
in
one’s
possession
to
marry
a
woman,
but
all
must
be
weighed
on
the
scales,
and
he
merits
according
to
the
weight
of
the
merits.
Hence,
“[He]
gives
him
a
wife,”
for
it
is
not
within
his
possession.
Who
is
she?
She
is
not
his,
meaning
she
is
not
his
mate
and
has
not
been
prepared
for
him.
She
is
a
woman
who
has
been
prepared
for
another,
and
he
came
with
mercy
and
married
her.
The
one
who
was
given
to
him
was
not
meant
for
him.
278)
And
the
Creator
sees
from
afar,
and
sees
that
that
woman
is
ready
to
bear
offspring
in
the
world.
After
He
brought
this
one
earlier
with
mercy,
she
was
given
to
him
and
he
bore
fruit
and
sowed
a
seed
in
a
woman
that
is
not
his
own.
For
this
reason,
the
woman
and
her
children
will
be
to
her
master,
and
he
will
go
out
alone.
What
a
miserable
poor
man.
He
tried
so
hard
in
vain,
toiled
and
exerted
to
bear
fruit
in
a
garden
that
was
not
his
own,
and
he
went
out
alone.
279)
This
is
the
poor
man
who
tried
in
vain.
Why?
If
it
is
because
he
sowed
in
another
garden
that
is
not
his
own,
very
well.
But
here
the
Creator
gave
him
that
garden
to
sow
in,
and
he
did
not
take
her
by
himself.
280)
The
Creator
does
everything
justly,
and
nothing
is
in
vain.
The
Creator
giving
a
woman
and
bearing
fruit
and
offspring
in
her
is
not
as
the
other
ones
who
incarnate.
One
who
toils
in
this
world
to
multiply
a
tree
but
fails
is
not
like
one
who
did
not
wish
to
toil
and
multiply,
and
uprooted
and
dropped
leaves
from
the
tree,
diminishing
its
fruits.
281)
One
whose
master
gives
him
a
wife
to
bear
fruit,
who
first
tried
to
multiply
the
tree
but
could
not,
his
merits
are
not
so
great,
for
if
he
were
properly
worthy
he
would
not
reincarnate,
for
it
is
written,
“And
I
will
give
in
My
house
and
within
My
walls
a
hand
and
a
name
better
than
sons
and
daughters.”
And
now
that
he
has
not
been
rewarded,
the
Creator
sees
that
he
tried
to
bear
sons
but
could
not,
this
is
the
meaning
of
“His
master
gives
him
a
wife.”
And
since
the
Creator
had
mercy
on
him
and
gave
him
a
wife
with
mercy,
the
Creator
takes
what
is
His
to
begin
with,
and
takes
what
He
had
subtracted
from
that
fountain
before.
This
is
why
it
is
written,
“The
wife
and
her
children
shall
belong
to
her
master,”
and
then
he
will
once
again
exert
for
himself,
to
complement
his
deficiency.
282)
That
old
man
said
to
himself,
“Old
man,
old
man.
You
said
about
it
that
he
had
tried
in
vain
to
bear
sons,
and
you
did
not
watch
over
yourself,
that
you
were
walking
empty,
in
what
you
said,
since
the
verse
is
chasing
you.
This
ruins
the
whole
construction
that
you
have
built
thus
far,
and
you
think
that
you
are
roaming
freely
in
the
sea.”
And
what
is
the
verse
that
says,
“And
if
the
servant
shall
plainly
say:
‘I
love
my
master,
my
wife,
and
my
children;
I
will
not
go
out
free’”?
Thus
he
is
rewarded
with
them
once
more,
and
he
has
not
exerted
in
vain.
283)
“What
an
old
man,
old
and
powerless.
What
shall
you
do?
You
thought
that
there
would
be
no
one
to
chase
you,
but
this
verse
is
chasing
you,
appearing
from
behind
the
wall
as
a
hind
in
the
field.”
In
other
words,
he
did
not
remember
it
before,
and
suddenly
remembered
it.
“It
is
as
though
it
is
leaping
after
you,
thirteen
leaps
it
has
leaped
behind
you
and
caught
up
with
you.”
These
are
thirteen
leaps
that
are
the
thirteen
words
in
the
text,
“And
if
he
shall
plainly
say,”
until
the
word
“Free,”
and
not
forever.
“What
will
you
do
old
man?
Now
you
must
overcome
with
your
strength,
for
you
have
been
mighty
strong
thus
far.
Old
man,
old
man.
Remember
the
day
of
the
snow
when
we
were
sowing
beans
and
several
mighty
men
were
against
you,
and
you
alone
defeated
thirteen
mighty
powerful
men,
each
of
whom
has
killed
a
lion
before
he
ate.”
Sowing
beans
on
the
day
of
the
snow
is
the
ascent
of
Malchut
to
Bina,
for
which
Bina
and
TM
fell
from
all
the
degrees,
beginning
with
Bina
that
came
out
of
Rosh
of
AA,
through
the
end
of
the
degrees.
“On
the
day
of
the
snow”
means
Mochin
of
the
left,
which
come
with
the
dot
of
Shuruk.
It
is
known
that
through
the
ascent
of
Malchut
to
Bina
at
the
dot
of
Holam,
the
ten
Sefirot
divided
into
thirteen
Sefirot
because
they
became
two
times
HGT.
This
is
why
it
was
said,
“The
day
of
the
snow,
when
we
were
sowing
beans,”
meaning
raising
MAN
for
the
ascent
of
Malchut
in
Bina
to
cancel
the
judgments
of
the
snow.
“And
several
mighty
men
were
against
you,”
meaning
the
division
of
the
Sefirot
to
thirteen,
“Each
of
whom
has
killed
a
lion
before
he
ate,”
since
due
to
the
judgments
of
the
day
of
the
snow,
they
cancelled
the
Hassadim,
which
are
called
“lion.”
This
is
considered
killing,
so
they
could
receive
the
light
of
Hochma
from
the
left
line,
and
extension
of
the
lights
is
called
eating.
“And
you
alone
defeated
thirteen
mighty
men,”
since
he
raised
MAN
for
the
ascent
of
Malchut
to
Bina,
and
then
the
thirteen
mighty
men
from
the
left
line
were
diminished
and
connected
with
the
Hassadim
on
the
right
line,
which
are
called
“lion,”
and
they
killed
him
no
more.
284)
If
you
defeated
these
thirteen
mighty
men,
it
is
all
the
more
so
with
these
thirteen
words
in
the
verse,
“If
the
servant
shall
plainly
say,”
in
which
there
is
no
power,
only
words.
It
is
written,
“He
shall
plainly
say,”
since
it
is
the
conduct
of
the
Creator
to
sentence
and
judge
all.
When
it
is
time
for
the
woman
that
the
slave
had
taken
to
find
her
mate,
the
Creator
kills
that
slave
who
took
her
and
who
is
not
his
mate,
and
takes
her
to
her
mate,
while
the
slave
leaves
this
world
alone.
285)
“And
if
the
slave
shall
plainly
say.”
If
he
said
in
the
beginning
of
the
six
years,
he
will
say
at
the
end
of
the
six
years,
before
he
enters
the
seventh
year.
It
is
so
because
if
he
says
when
he
is
even
one
day
into
the
seventh
year,
his
words
are
invalid.
It
writes,
“The
slave”
because
he
speaks
while
he
is
still
a
slave,
in
the
sixth
year.
If
he
says
in
the
beginning
of
the
six
years
and
not
at
the
end
of
the
six
years,
it
is
nothing.
This
is
why
it
is
written
twice,
“If
he
shall
plainly
say”
[The
Hebrew
writes
“say,
say”
instead
of
“plainly
say”].
286)
Here,
while
the
slave
is
with
that
woman,
he
offers
much
prayer
and
litany
each
day
before
the
holy
King.
As
the
beginning
of
her
taking
was
through
mercy,
so
is
the
end
with
mercy.
This
is
the
meaning
of
“Shall
plainly
say.”
“Say”
[translated
as
“plainly”]
in
the
beginning,
when
he
began
with
mercy,
and
“Say”
in
the
end,
when
he
asks
not
to
be
rejected
by
her
mate
and
that
his
prayer
be
accepted
with
mercy.
And
what
shall
he
say?
“I
love
my
master.”
For
this
reason,
for
the
manifold
prayers,
he
loves
the
Creator,
corrects
his
deeds.
“I
love
my
master,
my
wife,
and
my
children;
I
will
not
go
out
free.”
And
the
Creator
accepts
him
in
that
repentance
and
for
the
profusion
of
those
prayers.
287)
The
Creator,
who
was
willing
to
bring
him
back
in
an
incarnation
to
suffer
punishments
in
this
world
for
what
he
had
done,
does
not
bring
him
back
to
this
world.
What
does
the
Creator
do?
He
brings
him
closer
to
the
courthouse
of
the
seminary
of
the
firmament,
where
he
is
judged
and
handed
over
to
the
beating
house.
The
Creator
inscribes
him
with
an
awl,
how
he
has
been
given
to
the
punishment
house,
and
blemishes
him
to
be
under
the
governance
of
the
foreskin
for
a
certain
time,
and
then
He
redeems
him.
288)
If
the
Yovel
[50th
year
anniversary]
arrives
while
he
is
being
flawed
with
the
awl,
even
a
single
day
into
the
Yovel,
it
is
considered
that
he
was
the
whole
time
until
the
Yovel.
This
is
how
he
is
punished
and
not
more.
The
Yovel
comes
and
he
is
redeemed
and
admitted
into
the
presence
of
the
Creator.
289)
“Hear,
O
mountains,
the
quarrel
of
the
Lord
and
the
strong
ones,
the
foundations
of
the
earth.”
He
said
to
himself:
“Old
man,
thus
far
you
have
been
in
the
depths
of
the
sea,
and
now
you
have
leaped
on
strong
mountains
to
wage
war
against
them.
Indeed,
thus
far
you
were
in
the
strong
sea,
but
before
you
went
into
the
depth
of
the
sea,
you
met
those
strong
mountains
within
the
sea.
Now
you
must
wage
war
in
the
depths
of
the
sea
and
against
these
mountains.”
290)
An
old
and
powerless
man,
who
gave
you
into
this?
You
were
at
peace;
did
you
wish
for
all
of
that?
You
have
made
it;
you
will
suffer.
Now
you
have
no
choice
but
to
wage
war
and
to
triumph
in
everything,
and
not
turn
back.
Be
strong
in
your
might,
gird
your
arms,
and
fear
not
breaking
those
mountains,
so
they
will
not
attack
you.
Tell
them,
“High
mountains,
strong
mountains,
how
are
you
strengthened?”
291)
Two
verses
are
written:
1.
“Arise,
quarrel
with
the
mountains
and
let
the
hills
hear
your
voice.”
2.
“Hear,
O
mountains,
the
quarrel
of
the
Lord.”
There
are
high
mountains
up
above,
HGT.
For
them
it
is
written,
“Hear,
O
mountains,
the
quarrel
of
the
Lord.”
And
there
are
lower
mountains,
below,
NHY.
For
them
it
is
written,
“Arise,
quarrel
with
the
mountains,”
for
there
is
one
who
chases
quarrel
to
them
because
there
are
judgments
in
them.
292)
Old
man,
but
it
is
written,
“And
let
the
hills
hear
your
voice,”
the
hills
below,
why
do
you
make
them
mountains?
However,
in
regard
to
the
high
mountains
they
are
considered
hills,
but
in
and
of
themselves
they
are
considered
mountains.
293)
“And
the
strong
ones,
the
foundations
of
the
earth.”
Mountains
are
three
upper
ones
above,
on
the
heads
of
the
strong
ones,
HGT.
“The
strong
ones”
are
three
below
them,
NHY,
but
they
are
all
one,
mountains
above.
David
said
about
them,
“I
will
lift
up
my
eyes
unto
the
mountains.”
These
are
the
first
three,
HGT.
And
the
strong
ones,
the
foundations
of
the
earth
are
the
three
last
ones
below
them.
The
two
support
the
house,
NH,
and
one
is
the
joy
of
the
house,
Yesod.
And
these
are
called
“The
foundations
of
the
earth,”
and
they
are
strong
and
mighty.
294)
He
said
to
himself,
“Old
man,
old
man.
You
knew
that
if
one
who
makes
war
does
not
know
how
to
watch
out,
he
will
not
win
the
war.
He
should
be
struck
on
his
hand
and
be
careful
with
his
thoughts,
for
what
the
other
thinks,
he
thinks,
and
he
should
look
out
for
himself.
The
right
hand
is
always
made
to
strike,
and
his
thoughts
and
the
left
hand
are
made
to
receive
and
to
look
out—the
thoughts
are
to
look
out
and
his
left
hand
suffers
the
beating
from
the
other
one.
And
the
right
is
for
anything.”
295)
Now
you
said,
“And
the
strong
ones,
the
foundations
of
the
earth.”
The
strong
ones
below
are
NHY,
and
the
mountains
above
are
HGT.
Be
careful
old
man,
for
there
is
another
thought
against
you,
as
it
is
written,
“Maskil
of
Eitan
the
Ezrahite.”
This
is
Abraham
Saba,
who
is
called
Eitan
[strong],
and
if
Abraham
is
strong,
Isaac
and
Jacob
are
called
strong,
as
well.
The
patriarchs
are
HGT.
Thus,
HGT
are
strong.
Rise
up
old
man,
for
you
know
that
this
idea
strikes
your
idea.
296)
“He
took
up
his
discourse
and
said,
‘Strong
is
your
dwelling
place.’”
“Strong”
is
Abraham’s
morning,
as
it
is
written,
“The
morning
was
light.”
This
is
the
pillar,
Yesod,
on
which
the
whole
world,
Malchut,
stands.
It
inherits
its
light
from
Abraham,
who
is
Hesed,
called
“the
river
that
comes
out
of
Eden,”
which
is
Yesod.
Thus,
Yesod
is
called
“strong.”
He
said
to
himself,
“What
old
man,
old
man?
Here
is
one
idea
against
you
and
you
do
not
know
how
to
take
care:
how
is
war
made?
Old
man,
where
is
your
might?
Indeed,
war
is
not
for
the
mighty.”
297)
It
is
written,
“Maskil
of
Eitan
the
Ezrahite,”
and
“Maskil
of
David.”
The
river
that
comes
out
of
Eden,
Yesod,
to
David,
Malchut,
to
inform
him
those
high,
hidden
matters.
This
is
why
Yesod
is
called
Maskil
[educating/enlightening].
And
if
Maskil
is
the
river
that
comes
out
of
Eden,
Yesod,
which
is
below
in
NHY,
then
Eitan
the
Ezrahite
will
be
Abraham,
above
in
HGT.
And
even
though
I
am
old,
I
strike
this
idea.
However,
Eitan
the
Ezrahite
is
two
degrees,
“Morning
was
light.”
Light
is
Abraham,
Hesed,
and
morning
is
the
river,
Yesod.
Here,
too,
Eitan
the
Ezrahite,
Ezrach
is
Abraham,
and
Eitan
is
the
river
that
stretches
out
of
Eden,
Yesod.
298)
“Now
arise
old
man
and
stand
on
your
chariot,
for
now
you
will
fall
and
will
not
be
able
to
rise.
But
King
Solomon
comes
with
his
armies,
his
chariots,
his
men,
and
his
horsemen.
They
are
coming
toward
you,
arise,
get
out
of
the
field
lest
they
find
you
there.”
It
is
written,
“All
the
men
of
Israel
assembled
themselves
to
King
Solomon
at
the
feast,
in
the
month
Eitanim
[strong],
which
is
the
seventh
month.”
This
is
the
month
in
which
the
strong
ones,
the
patriarchs,
the
strong
ones
of
the
world,
were
born.
It
is
the
month
of
Tishrey,
when
the
alphabet
return
reversed
in
it,
from
below
upward,
in
the
order
Tav-Shin-Reish-Kof,
since
the
order
of
the
letters
Tishrey
is
reversed.
Thus,
the
Eitanim
[strong
ones]
are
the
patriarchs,
HGT.
299)
And
more
of
your
words:
“Eitan
the
Ezrahite”
are
two
degrees.
It
is
good
that
you
go
out
of
the
field
and
not
be
there,
since
had
it
written,
“Maskil,
Eitan
the
Ezrahite,”
it
would
have
been
good,
as
you
said,
that
they
are
two
degrees.
But
now
that
it
is
written,
“Maskil
of
Eitan
the
Ezrahite,”
your
war
is
pointless
because
it
means
that
they
are
one
degree
and
not
two.
Thus,
you
must
go
out
of
the
field
and
not
be
seen
there.
300)
What
old
man,
old
man,
how
will
you
go
out
of
the
field?
Thus,
you
will
be
defeated
and
you
will
flee
from
the
field.
All
the
people
in
the
world
will
chase
you,
and
you
will
have
no
face
to
show
to
man
and
to
the
world.
“Here
I
swear
that
I
will
not
get
out
of
the
field,
and
here
I
will
see
King
Solomon,
all
the
men
of
Israel,
the
mighty
men,
the
horsemen,
and
his
chariots
face-to-face.”
The
Creator
will
help
you
old
man,
for
you
are
tired
and
powerless.
Rise
up
old
man,
prevail
in
your
power,
and
grow
strong,
for
until
this
day,
you
were
the
bravest
hero
among
the
mighty
ones.
301)
“Maskil
of
Eitan
the
Ezrahite.”
Had
it
written,
“Maskil
of
David,”
it
would
mean
that
it
is
Yesod
that
gives
to
Malchut,
who
is
called
David.
But
it
is
written,
“Maskil
of
Eitan.”
There
is
Maskil
and
there
is
Maskil.
There
is
Maskil
above
and
there
is
Maskil
below.
“Maskil
of
Eitan,”
since
when
the
river,
Yesod,
rises
in
yearning,
all
the
organs
rejoice
and
bond
with
it.
And
if
it
rises
up
to
the
upper
Moach
[brain],
Hesed
that
became
Hochma,
it
reconciles
with
it
and
greets
it
gladly.
Then
it
is
“Maskil
of
Eitan
the
Ezrahite,
for
he
enlightens
the
Yesod
and
informs
it
through
Abraham
his
loved
one—who
is
Hesed
that
rose
and
became
Hochma—all
that
is
needed.
And
that
upper
Moach,
Hochma,
enlightens
Eitan,
Yesod.
And
when
King
David,
Malchut,
is
corrected
in
yearning
for
Yesod,
Yesod
enlightens
David
as
the
upper
Moach
enlightens
Yesod.
Hence,
there
is
Maskil
[enlightening]
and
there
is
Maskil.
302)
“In
the
month
Eitanim
[month
of
the
strong
ones],”
meaning
who
were
born
on
this
month,
Eitanim,
since
the
building
below,
NHY
is
as
that
of
above,
HGT.
Hence,
strong
mountains
were
born
in
it.
The
mountains,
HGT,
are
hidden,
meaning
that
Hochma
was
hidden
in
them
and
is
not
shining.
Strong
ones
are
thighs,
NH,
as
strong
as
copper,
and
Eitan
is
among
them,
Yesod,
giving
illumination
of
Hochma.
303)
Rise
up
old
man,
strike
in
every
direction.
When
Moses
rose
to
receive
the
Torah,
the
Creator
gave
him
the
70
keys
of
the
Torah,
which
are
the
seven
Sefirot
HGT
NHYM,
in
each
of
which
are
ten,
thus
they
are
70.
When
he
reached
the
59th,
Yesod
of
Yesod,
there
was
one
hidden
and
concealed
key,
Malchut
in
Yesod,
which
is
called
Ateret
Yesod
[crown
of
Yesod],
which
He
did
not
give
him.
Moses
begged
Him
and
said,
“All
upper
and
lower
keys
depend
on
this
key,
since
the
Atara
[crown]
is
the
screen
of
the
second
restriction,
in
which
all
the
Partzufim
of
VAK
in
the
five
Partzufim
of
Atzilut
were
corrected;
it
is
the
key
of
all
the
Mochin.”
He
said
before
Him:
“Master
of
the
world,
what
is
his
name?”
He
replied:
“Eitan
[strong]
and
all
the
strong
ones
depend
on
him”
since
NHY
from
the
Chazeh
down,
which
are
called
Eitanim
[strong
ones],
are
Partzuf
VAK
of
Guf,
and
HGT
from
the
Chazeh
and
above
are
GAR
of
Guf.
For
this
reason,
the
key
governs
them,
Ateret
Yesod,
and
the
NHY
exist
in
it,
which
are
outside
the
Guf
of
the
written
Torah,
ZA,
since
from
Chazeh
and
below
it
is
considered
outside
the
Guf,
HGT.
ZA
informs
him,
which
is
the
giving
of
the
Daat
[Sefira
but
also
knowledge],
and
educates
him.
Also,
Ateret
Yesod
is
the
essence
and
the
key
of
the
written
Torah,
ZA,
for
without
the
screen
of
Ateret
Yesod,
the
second
restriction,
ZA
would
be
unfit
for
reception
of
GAR.
304)
When
the
oral
Torah
is
corrected
in
regard
to
him,
meaning
Malchut,
Ateret
Yesod
becomes
her
key,
to
Yesod
of
Malchut.
At
that
time,
Yesod
is
called
“Maskil
of
David,”
Malchut.
And
because
he
inherits
that
oral
Torah,
Malchut,
and
becomes
her
Yesod—called
illuminating
net
[made
of
the
letters
Reish-Shin-Tav]
from
below
upward—the
letters
in
her
are
reversed.
This
is
why
at
that
time
her
Yesod
is
called
Tishrey
[name
of
the
first
month,
with
the
letters
reversed—Tav-Shin-Reish-Kof].
It
is
Tav-Shin-Reish,
but
because
it
is
the
holy
name,
Malchut,
the
Creator
signs
the
letter
Yod
in
it
from
His
name.
This
is
why
it
is
called
Tishrey
[comprising
the
letters
Tav-Shin-Reish-Yod
in
Hebrew].
In
the
alter,
Malchut,
He
signed
the
Hey
of
HaVaYaH
in
her
Yesod,
the
Hey
of
the
net
up
to
half
the
altar.
Deborah,
Malchut,
came,
and
He
signed
a
Vav
in
her.
This
is
the
meaning
of
the
verse,
“Then
sang
Deborah
[in
Hebrew
“and
sang”
comprise
the
letters
Tav-Shin-Reish-Vav].”
In
Yesod
of
Malchut
is
the
seal
of
the
holy
name
that
He
signed
in
it,
since
the
letters
Reish-Shin-Tav
are
the
name
“Yesod
of
Malchut.”
Also,
ZA
signed
his
name
Yod-Hey-Vav
in
these
letters
Reish-Shin-Tav
in
three
places:
here
in
Tishrey,
the
letter
Yod;
in
the
Reish-Shin-Tav
of
the
altar,
the
letter
Hey;
and
in
“Then
sang
Deborah”
in
the
Vav.
305)
We
must
know
the
key,
Ateret
Yesod,
that
opens
in
the
written
Torah,
which
is
established
as
her
Yesod.
This
is
why
we
say
Tania
[Aramaic:
said],
comprising
the
letters
of
Eitan.
Then
it
is
written,
“Strong
[Eitan]
is
your
dwelling
place,”
since
Malchut
is
called
“dwelling
place,”
and
when
she
receives
from
Ateret
Yesod,
it
is
written
in
regard
to
her,
“Strong
is
your
dwelling
place.”
She
is
also
called
Braita
[Aramaic:
external],
which
means
outside
the
body,
ZA,
since
Braita
comes
from
the
word
LeBar
[outside],
externality.
The
strong
ones
in
the
written
Torah,
ZA,
are
Tanaa’im
[sages]
in
the
oral
Torah,
Malchut.
They
are
supporting
pillars
outside
the
body,
which
are
NHY.
These
NHY
are
called
“strong”
in
the
written
Torah,
ZA,
and
they
are
called
“Tanaa’im”
in
the
oral
Torah,
since
Eitan
[strong]
is
in
the
written
Torah,
Tania
in
the
oral
Torah.
306)
“Friends,
I
am
in
the
field.”
King
Solomon
and
his
brave
heroes
will
come
and
find
one
weary
and
powerless
old
man,
strong,
hero,
triumphant
in
wars.
I
know
he
will
come.
I
stand
behind
the
rock
in
the
field
and
he
is
looking
at
me,
at
my
strength
being
in
the
field.
He
looks
at
me
alone.
He
is
the
man
of
peace,
who
owns
peace,
and
walks
away.
Now
old
man,
your
strength
is
upon
you,
and
you
alone
are
in
the
field.
Return
to
your
place
and
untie
your
arms
off
you.
307)
“Hear,
O
mountains,
the
quarrel
of
the
Lord
and
the
strong
ones,
the
foundations
of
the
earth.”
The
earth
is
Malchut,
and
the
strong
ones
are
foundations
of
the
earth,
which
are
NHY.
Malchut
is
nourished
by
them,
and
it
is
from
them
that
she
receives
her
abundance
each
day,
hence
they
are
the
foundations
of
the
earth.
308)
The
Creator
has
a
quarrel
with
His
people.
Who
can
endure
the
Creator’s
quarrel
with
Israel?
“Hear,
O
mountains
the
quarrel
of
the
Lord”
is
one
quarrel.
“Arise,
quarrel
with
the
mountains”
is
the
second
quarrel.
The
Creator
was
triumphant
in
all
those
quarrels
with
Israel
and
all
these
rebukes
are
all
as
a
father
who
rebukes
his
son.
309)
When
He
comes
to
win,
it
is
written
about
Jacob,
“The
Lord
also
has
a
quarrel
with
Judah,
and
will
punish
Jacob.”
The
quarrel
as
it
is
written,
“In
the
womb
he
took
his
brother
by
the
heel.”
It
is
about
that
that
the
rebuke
and
all
those
quarrels
were.
Is
it
not
a
great
thing,
“In
the
womb
he
took
his
brother
by
the
heel”?
It
is
not
a
small
thing
that
he
did
in
the
womb.
Did
he
commit
deceit
in
the
womb?
Yes
indeed.
310)
Jacob
repelled
Esau
in
everything,
so
he
would
have
no
part
of
the
Kedusha
[holiness].
Esau
was
angered
only
by
one,
which
are
two,
as
it
is
written,
“For
this
one
has
supplanted
me
twice.
He
took
my
birthright,
and
now
look,
he
has
taken
my
blessing!”
“This
one”
implies
to
one
who
equals
two,
one
that
went
out
to
two.
It
is
“My
birthright”
with
the
letters
inverted,
becoming
“My
blessing”
[in
Hebrew
the
letters
are
the
same
but
inverted].
This
is
the
meaning
of
twice,
one
that
has
equaled
two.
311)
Esau
did
not
know
what
he
had
done
to
him
in
the
womb,
but
his
appointed
minister
knew.
The
Creator
thundered
the
skies
and
their
hosts
for
that
voice
of
the
slandering
of
Esau’s
minister,
since
his
appointee
did
not
demand
blessing
and
birthright,
and
he
did
not
say
that
he
had
a
blessing
to
demand
but
did
not
demand.
He
certainly
demanded
brotherhood,
as
it
is
written,
“Do
not
hide
yourself
from
your
own
flesh,”
and
Jacob
did
not
wish
to
let
him
eat
until
he
took
his
birthright
from
him.
312)
What
is
the
birthright
that
he
took?
He
took
from
him
the
birthright
of
above
and
of
below,
the
sanctity
of
the
birthright
above,
to
offer
sacrifices,
and
the
birthright
below,
to
receive
twofold.
“Birthright”
is
written
without
a
Vav
[in
Hebrew],
then
he
certainly
supplanted
his
brother,
making
him
a
heel
and
throwing
him
back,
meaning
moving
ahead
of
him,
for
he
came
first
into
this
world.
Jacob
said
to
Esau,
“You
will
receive
this
world
first,
and
I
will
receive
next.”
313)
“After
that
came
forth
his
brother,
and
his
hand
had
hold
on
Esau's
heel.”
His
hand
was
gripping
the
heel,
who
was
Esau,
since
Esau
is
called
“heel”
from
the
time
his
brother
followed
him
[“follow”
and
“heel”
are
spelled
the
same
in
Hebrew],
and
since
the
day
the
world
was
created,
the
Creator
named
him
“follow”
[also
“heel”].
It
is
so
because
Esau
is
considered
a
serpent,
of
whom
it
is
written,
“He
shall
bruise
you
on
the
head,
and
you
shall
bruise
him
on
the
heel.”
You,
who
are
called
“heel,”
will
bruise
him
first,
and
in
the
end
he
will
bruise
your
head
off
you.
His
head
was
SAM,
who
was
striking
in
this
world.
314)
For
this
reason,
he
was
following
his
brother
in
the
womb,
where
he
had
to
be
following,
and
Esau
took
this
world
first,
as
it
is
written,
“And
these
are
the
kings
that
reigned
in
the
land
of
Edom,
before
there
reigned
any
king
over
the
children
of
Israel.”
This
is
the
meaning
of
King
Solomon
saying,
“An
inheritance
gained
hurriedly
at
the
beginning
will
not
be
blessed
in
the
end,”
meaning
it
will
not
be
blessed
at
the
end
of
the
world.
315)
For
this
reason,
“In
the
womb
he
took
his
brother
by
the
heel,
and
in
his
power
he
contended
with
God.”
What
is
“in
his
power”?
This
is
how
it
was
explained:
“In
his
power
and
might
as
it
should
be.”
Yet,
this
is
not
so.
Clarifying
the
matter,
Jacob
had
the
upper
form
and
a
holy
body,
for
since
Adam
HaRishon,
there
has
never
been
a
body
such
as
Jacob’s
in
beauty.
Jacob
had
the
very
same
beauty
that
Adam
HaRishon
had,
and
Jacob’s
form
was
the
very
same
shape
of
Adam
HaRishon.
316)
When
the
serpent
came
to
Adam
HaRishon
and
he
was
tempted,
the
serpent
could
prevail
over
him
because
Adam
HaRishon
had
no
power
and
might,
for
the
one
who
is
his
power
and
might
had
not
been
born
then.
Adam
HaRishon’s
power
and
might
is
Seth,
who
was
in
the
actual
form
of
Adam
HaRishon,
as
it
is
written,
“And
begot
a
son
in
his
own
likeness,
after
his
image;
and
called
his
name
Seth.”
“In
his
own
likeness,
after
his
image,”
meaning
he
was
born
circumcised.
When
Esau’s
appointee
came
to
Jacob,
Jacob’s
power
and
might,
who
is
Joseph,
had
already
been
born.
This
is
the
meaning
of
“And
in
his
power
he
contended
with
God,”
who
is
Joseph,
who
was
his
power.
317)
The
voice
of
the
serpent
can
cling
to
a
woman’s
voice
like
a
dog
to
a
bitch.
Who
is
he?
In
all
the
voices
of
the
women
in
the
world,
there
is
none
to
whom
the
voice
of
the
serpent
can
cling,
grip,
and
partake
in,
except
in
two
women:
one
who
does
not
properly
keep
the
impurity
of
her
menstruation
and
bleaching
days,
or
dips
a
day
early,
and
one
who
delays
her
period
to
afflict
her
husband,
except
if
the
husband
is
not
meticulous
and
does
not
notice
it.
318)
Those
are
two
women,
since
as
they
dip
before
it
is
time,
they
are
delayed
with
the
voice
of
the
serpent
until
a
voice
clings
to
a
voice.
And
as
she
delays
her
period
to
afflict
her
husband
by
delaying
the
Mitzva,
so
the
voice
of
the
serpent
hurries
to
cling
to
the
voice
of
the
woman.
Those
are
two
women
in
whom
the
voice
of
the
serpent
clings
to
their
voices
as
a
dog
to
a
bitch.
Impurity
follows
impurity,
a
kind
after
its
kind.
319)
What
concern
is
it
of
ours
if
a
voice
grips
a
voice
or
not?
This
is
how
the
people
of
the
world
are
lost
unknowingly.
When
this
voice
of
the
woman
mingles
and
partakes
with
the
voice
of
the
serpent,
when
the
sinful
and
wicked
Lilit
comes
out
of
her
Ephah
(measure
of
volume)
and
roams
the
world,
if
she
meets
those
two
voices—the
voice
of
the
serpent
and
the
voice
of
the
woman—the
woman
Lilit
warms
in
them
and
they
in
her.
And
when
she
is
warmed,
she
becomes
a
spirit
and
they
walk
with
her
until
the
spirit
roams
and
enters
that
woman’s
intestines.
320)
And
the
child
that
she
bears,
when
wicked
Lilit
comes
and
visits
the
spirit
that
came
out
of
the
evil
joining
of
the
voice
of
the
serpent
that
knocks
in
her,
the
spirit
laughs
with
the
child
until
wicked
Lilit
arrives,
as
a
woman
who
visits
the
son
of
another
woman,
chatting
with
him
and
laughing
with
him
until
his
mother
arrives.
This
is
what
this
spirit
does.
And
many
times,
the
spirit
is
an
emissary
of
wicked
Lilit
and
kills
him.
The
power
of
the
spirit
robs
him.
This
is
why
Solomon
said
twice,
“And
they
have
none
to
comfort
them,”
from
wicked
Lilit
and
from
the
spirit.
Voice
and
speech
together
are
GAR.
Voice
without
speech
is
VAK
without
a
Rosh.
The
judgments
that
make
it
become
VAK
are
from
the
screen
of
the
second
restriction
or
from
the
screen
of
the
first
restriction.
This
is
the
difference
between
the
woman’s
voice
and
the
serpent’s
voice
because
the
woman’s
voice
is
like
that
voice
of
Malchut
above,
who
receives
from
ZA,
her
husband,
from
the
second
restriction,
while
the
voice
of
the
serpent
is
from
the
first
restriction.
The
voice
of
the
woman
is
kept
by
ZA,
who
is
from
the
second
restriction.
The
voice
of
the
serpent
is
from
the
first
restriction,
and
has
no
governance
over
her,
except
for
two
women—who
remove
their
husbands
by
dipping
too
early,
bringing
impurity
over
her
husband,
or
who
delays
her
period
and
afflicts
her
husband.
And
because
separation
is
made
between
a
woman
and
her
husband,
they
lose
the
keeping
of
ZA
from
above
and
the
voice
of
the
serpent
can
cling
to
them.
For
this
reason,
the
voice
of
the
serpent
cannot
join
the
voice
of
a
woman,
unless
through
the
shell,
Lilit,
the
female
of
the
Sitra
Achra
and
the
serpent.
This
is
why
it
was
said
that
if
Lilit
meets
those
two
voices
she
warms
in
them,
and
when
she
warms,
a
spirit
is
made,
and
this
spirit
is
the
filth
of
the
serpent.
And
when
he
is
born
and
comes
out
of
the
two
voices
of
the
woman
and
the
serpent,
there
are
mixtures
in
it
from
the
two
judgments:
the
first
restriction
and
the
second
restriction.
For
this
reason,
it
has
equivalence
with
the
woman’s
son
from
the
second
restriction,
like
him,
and
has
the
strength
to
kill
him
with
the
power
of
the
judgment
of
the
first
restriction.
322)
“Sin
crouches”
is
the
serpent,
of
whom
it
is
written,
“Sin
crouches
at
the
door,”
meaning
at
Malchut’s
door,
stands
by
the
door
like
a
dog.
When
the
last
voice
comes
out,
which
the
woman
in
labor
gives
before
the
delivery,
he
leaps
from
the
door,
moves
from
there,
and
follows
the
woman.
Because
the
Creator
sends
a
key
to
open
her
womb,
the
voice
flees
and
the
key
arrives.
The
serpent
follows
the
voice
that
goes
out
to
the
world,
and
walks
up
to
the
mountain
in
the
abdomen,
meaning
Yesod,
since
NHY
are
called
“bottom
mountains,”
it
bites
there
and
opens
her
womb.
It
knocks
there
until
she
is
cleaned
from
that
filth
of
the
bites
of
the
evil
serpent,
and
the
Creator
causes
reasons
and
does
deeds
as
it
should
be.
The
souls
are
born
out
of
Nukva
of
ZA.
Before
they
are
born
and
come
out
in
the
world
of
Beria,
they
need
to
be
impregnated
in
TNHY
of
Nukva,
in
the
abdomen.
There
they
receive
illumination
of
Hochma
through
the
Nukva,
who
receives
Hochma
from
the
domination
of
the
left
line,
and
who
gives
to
the
souls.
The
Nukva,
who
came
under
the
domination
of
the
left
line,
freezes
and
all
her
gates
and
doors
close.
It
is
said
in
The
Zohar
that
when
she
needs
to
give
birth,
she
is
blocked
from
all
sides,
since
she
is
frozen
by
the
domination
of
the
left,
and
the
Creator
takes
pity
on
her
and
provides
a
certain
serpent
for
her,
who
bites
in
her
pudendum
and
opens
her,
and
she
promptly
delivers.
This
is
so
because
then
the
Creator,
the
middle
line,
elevates
Malchut
back
to
Bina,
diminishes
the
left
line,
unites
it
with
the
right,
gives
her
Hassadim,
and
she
opens
and
gives
birth.
When
Malchut
rises
to
the
place
of
Bina,
Nukva
returns
to
VAK,
Bina
and
TM
of
the
Nukva
fall
to
the
world
of
Beria,
and
the
serpent
acquires
the
strength
to
suckle
from
NHY
of
Nukva.
This
is
because
while
she
has
GAR,
her
TNHY
are
in
Atzilut
and
the
shells
cannot
suckle
from
the
Nukva
because
in
Atzilut
it
is
written,
“No
evil
dwells
with
You.”
However,
when
they
fall
into
Beria,
they
can
already
suckle
from
her.
Then
it
is
considered
that
the
Creator’s
elevating
of
Malchut
to
Bina
to
unite
the
two
lines
with
one
another
and
open
her
womb
is
the
invitation
of
the
serpent
to
bite
in
her
NHY
to
suckle
from
them.
Thus,
the
opening
of
the
womb
and
the
suckling
of
the
serpent
come
as
one.
However,
the
Creator
does
it
out
of
necessity,
so
the
Nukva
may
be
able
to
deliver.
“Sin
crouches,”
which
is
the
serpent
that
stands
outside
of
Atzilut
is
like
a
dog
that
stands
outside
the
house
and
has
no
strength
to
suckle
anything
from
the
Nukva
in
Atzilut.
When
the
last
voice
comes
out,
the
last
voice
of
the
seventy
voices
of
the
one
who
is
in
labor,
a
moment
prior
to
delivery,
he
leaps
over
the
door
and
follows
the
Nukva
herself
to
cling
to
her,
since
the
Creator
sends
a
key,
the
screen
of
Hirik,
on
which
the
level
of
Hassadim
comes
out,
opening
her
womb
and
elevating
Malchut
of
Nukva
to
Bina
of
Nukva,
to
Tifferet.
Then
TNHY
from
her
Chazeh
down
fall
into
Beria,
and
the
last
voice
leaves
and
the
key
arrives,
meaning
that
her
TNHY
fall
into
the
world
of
Beria.
At
that
time,
the
serpent
follows
the
voice
and
clings
to
it,
and
walks
up
to
the
mountain
in
the
abdomen,
Yesod,
and
suckles
there.
This
is
regarded
as
biting
in
her
pudendum
because
when
TNHY
of
Nukva
are
in
Beria,
he
can
suckle
from
them
until
she
brings
her
TNHY
back
from
Beria
to
Atzilut,
meaning
that
she
draws
GAR
once
more.
Then
she
is
purified
from
the
serpent’s
bite,
from
his
suckling,
since
he
has
no
power
to
suckle
from
Atzilut.
323)
The
whole
of
the
suckling
of
the
serpent
comes
entirely
because
the
abdomen,
TNHY
of
Nukva,
was
rejected,
that
they
fell
into
the
world
of
Beria.
Of
course
the
serpent
is
repelled
from
the
abdomen
and
has
no
part
in
it,
since
afterwards
she
draws
GAR
once
more,
and
those
TNHY
that
fell
into
Beria
return
to
Atzilut.
Also,
he
is
rejected
from
the
abdomen
below—of
the
rest
of
the
women
in
the
world—since
the
women
below
are
branches
of
the
upper
Nukva.
Thus,
even
though
she
pains
them,
he
is
not
given
permission
to
govern
them.
Rather,
he
is
given
an
abdomen
that
he
governs,
an
abdomen
of
one
who
has
strayed
because
in
this
abdomen
he
takes
vengeance
as
he
pleases.
The
Creator
gave
him
that
abdomen
so
he
would
not
be
completely
repelled.
324)
It
is
written,
“Then
Jacob
was
left
alone,
and
a
man
wrestled
with
him.”
It
is
also
written,
“And
when
he
saw
that
he
had
not
prevailed
against
him,
he
touched
the
hollow
of
his
thigh.”
The
Sitra
Achra
obtained
that
thigh
from
Jacob,
and
that
thigh
was
in
its
weakness
until
Samuel
arrived.
Its
weakness
means
that
he
did
not
extend
the
light
of
prophecy.
When
Samuel
came,
he
took
that
thigh
and
removed
it
from
the
Sitra
Achra,
snatching
it
from
him.
Since
that
time,
it
has
been
removed
from
him
and
he
has
no
part
in
Kedusha
[holiness]
at
all.
325)
The
Creator
does
not
deprive
the
Sitra
Achra
and
does
not
repel
him
altogether
because
Samuel
took
his
thigh.
He
gives
him
the
thigh
and
the
abdomen
of
the
diverted
in
return
for
the
thigh
and
abdomen
He
had
removed
from
him.
Hence,
the
Creator
gave
both
of
them
to
the
Sitra
Achra,
so
that
the
place
of
Kedusha
would
be
free
of
any
impurity.
326)
All
of
it
did
not
harm
him,
except
that
the
thigh—for
which
he
labored
and
toiled,
and
which
he
gained—was
stolen
from
him
and
was
taken
out
of
his
hand.
This
is
why
the
Creator
threw
him
the
bone
of
the
one
who
has
strayed.
It
is
as
one
who
throws
a
bone
to
a
dog
and
tells
it,
“Take
this
as
your
share,”
and
by
that
he
was
happy
and
content.
327)
All
those
Merkavot
[chariots/assemblies]
and
his
company
always
wish
for
a
thigh
and
follow
him
with
yearning.
For
this
reason,
these
are
the
knees
of
the
sages
who
are
tired
from
the
Sitra
Achra,
whose
desire
is
only
for
a
thigh,
especially
the
thigh
of
sages.
Everything
has
been
brought
back
to
its
place,
and
the
Creator
does
not
deny
anything
of
all
that
is
required,
or
wish
for
it
to
be
brought
near
to
Kedusha
[holiness],
except
for
His
people
and
lot,
His
share
and
domain.
As
the
Creator
does
above,
Israel
do
below,
and
so
it
should
be.
Thus,
Israel
are
forbidden
to
teach
idol
worshippers
Torah,
as
it
is
written,
“He
declares
His
words
unto
Jacob,
His
statutes
and
His
ordinances
to
Israel.
He
has
not
dealt
so
with
any
nation,”
since
they
should
be
removed
from
Kedusha.
328)
This
is
why
Jacob
rejected
him
and
Samuel
repelled,
so
he
would
have
no
part
of
the
Kedusha.
And
this
is
the
reason
for
all
the
holding
of
grudge
toward
Israel,
like
a
dog
that
snatched
a
pure
chicken
from
the
market
and
brought
it
in,
and
before
it
managed
to
break
it,
a
man
came
and
snatched
it
from
it.
Afterward,
he
gave
him
a
useless
bone
to
drag.
329)
So
is
Esau’s
minister.
He
was
taken
out
from
the
abdomen,
the
thigh
has
been
snatched
from
him,
and
he
was
given
a
bone:
the
diverted
one’s
abdomen
and
thigh.
This
is
the
bone
that
was
given
to
his
share
and
lot,
and
it
was
tasteful
to
him.
For
this
reason,
all
of
the
Creator’s
judgments
are
judgments
of
truth,
and
people
neither
know
nor
notice
the
Creator.
Everything
is
in
truth.
The
Sitra
Achra
diverted
herself
from
her
husband,
and
likewise,
the
woman
who
is
like
her
in
the
earth,
the
diverted
one,
is
given
to
her.
330)
One
who
finds
his
friend
like
him,
who
does
as
he
does
in
the
world,
loves
him
and
clings
to
him,
and
deals
gracefully
with
him.
But
the
Sitra
Achra
is
not
so,
since
he
finds
those
who
leave
the
Creator’s
side
of
Kedusha,
and
does
as
his
deeds
and
clings
to
him,
wishing
to
annihilate
him
and
take
him
out
of
the
world.
This
woman
did
as
his
deeds
and
clung
to
him.
See
what
he
did
in
her,
as
it
is
written,
“Her
belly
swelled
and
her
thigh
fell.”
The
Creator
is
not
so:
One
who
leaves
the
Sitra
Achra
and
clings
to
the
Creator,
He
loves
him
and
does
to
him
all
the
grace
in
the
world.
331)
It
is
written,
“What
gain
does
man
have
in
all
his
work
which
he
does
under
the
sun?”
Had
it
written,
“In
his
work
which
he
does,”
it
would
have
been
fine
because
there
would
be
work
in
which
there
is
gain.
But
since
it
writes,
“In
all
his
work,”
is
there
nothing
left
in
which
there
is
gain?
332)
There
is
a
person
in
the
world
who
is
always
engaged
in
harm
and
in
harming,
and
does
not
engage
in
the
good
for
even
a
single
moment.
This
is
why
it
is
written,
“His
work,”
and
does
not
write,
“His
labor,”
since
“work”
means
bad
deeds,
as
it
is
written,
“Nor
has
He
seen
work
in
Israel.”
But
labor
indicates
good
deeds,
as
it
is
written,
“God
has
seen
...
the
labor
of
my
hands.”
But
of
his
labor,
it
writes,
“Labor
and
anger,”
since
his
exertion
is
always
in
order
to
harm.
This
is
why
Solomon
said,
“What
gain
does
man
have
in
all
his
work
which
he
does
under
the
sun?”
“Under
the
sun”
points
to
the
Sitra
Achra,
who
is
under
the
sun.
333)
When
this
person
engages
in
evil,
it
is
written,
“He
shall
have
neither
great-grandson
nor
grandson
among
his
people,”
since
the
Creator
does
not
wish
for
him
to
bear
offspring.
If
he
were
to
bear
offspring,
he
would
make
the
world
murky.
This
is
why
it
is
written,
“What
gain
does
man
have
in
all
his
work.”
And
one
who
does
not
engage
in
bearing
offspring
clings
to
that
side
of
the
evil
man
and
comes
under
his
wings.
334)
Ruth
said,
“Spread
your
wing
over
your
maidservant,”
to
make
a
coupling
with
the
righteous
and
bear
offspring.
The
Creator
spreads
His
wings
on
man
so
that
he
will
be
fruitful
and
multiply
in
the
world.
But
one
who
does
not
wish
to
bear
offspring
will
come
alone,
on
the
wing
of
the
evil
man
who
walks
alone
like
that
serpent
who
walks
alone,
and
he
will
go
out
alone,
for
he
did
not
try
to
bear
offspring.
335)
The
Creator
made
a
quarrel,
as
it
is
written,
“Arise,
quarrel
with
the
mountains,”
meaning
the
mountains
below,
NHY.
It
is
a
quarrel
because
the
whole
iniquity
that
Israel
do
against
their
Father
in
the
sky
depends
on
them.
It
is
so
because
Israel
knew
the
service,
the
swears
of
all
the
angels
in
the
sky,
and
did
not
miss
on
even
one
of
them,
including
their
usage.
336)
They
were
being
persuaded
into
fornication
on
two
sides:
1.
They
knew
how
to
draw
the
powers
of
the
stars
and
the
fortunes
on
earth.
2.
They
knew
how
to
swear
in
them
in
all
that
they
needed.
The
Creator
wished
to
make
a
quarrel
and
judgment
in
the
mountains
about
this,
since
all
the
angels
and
the
upper
ministers
receive
their
strength
from
these
NHY,
called
“mountains.”
Thus,
He
aimed
that
there
would
be
quarrel
and
judgment
in
them,
their
lights
will
weaken,
and
all
the
angels
and
ministers
in
BYA
will
fall
because
they
were
useless,
as
their
power
had
ceased.
It
is
written,
“And
let
the
hills
hear
your
voice.”
Hills
are
mothers,
the
seven
palaces
in
Beria,
which
are
degrees
that
are
called
“virgins”
after
her,
the
seven
maids
that
serve
Malchut.
This
is
what
Israel
would
do
until
they
partook
in
the
lower
degrees.
337)
Many
attacks
did
Israel
do
on
the
Sitra
Achra
in
that
thigh.
Mordechai
was
showing
that
wicked
one,
Haman,
his
thigh.
This
is
why
he
was
angry,
for
it
is
something
that
is
rightfully
his,
which
he
has
gained
from
Jacob,
and
Mordechai
angered
him
with
it
by
showing
him
that
it
has
already
been
snatched
from
him.
It
is
written,
“And
Rebecca
took
the
choicest
garments
of
Esau
her
elder
son,
which
were
with
her
in
the
house.”
With
those
garments
Jacob
robbed
him
and
took
him
out
of
all
his
blessings
and
the
birthright.
338)
For
this
reason,
the
Merkavot
[chariots/assemblies]
of
the
Sitra
Achra
have
found
a
libel
against
the
sages,
and
this
is
the
rubbing
that
they
always
rub
the
sages’
garments,
for
the
thighs
and
for
their
garments.
These
are
two
things
of
the
Sitra
Achra,
and
the
whole
anger
of
the
Merkavot
of
the
Sitra
Achra
is
because
they
were
robbed
from
him.
Hence,
they
have
no
complaint
except
for
the
sages.
For
this
reason,
those
garments
of
the
sages
that
have
been
worn
out
by
their
rubbing,
and
those
knees
that
have
grown
tired,
it
is
certainly
from
them.
They
were
theirs
and
hence
they
take
libel
from
sages
and
from
what
comes
from
them,
and
ask
of
the
sages,
since
they
are
the
whole
of
the
rule
of
Jacob
dwelling
in
tents.
For
this
reason,
there
is
no
libel
without
a
reason,
and
hence
there
is
nothing
without
judgment
and
sentence,
and
everything
returns
to
its
place.
339)
Solomon
said,
“And
I
returned
and
saw
all
the
oppressed
that
are
done
under
the
sun.
And
behold,
the
tears
of
the
oppressed,
and
they
had
no
one
to
comfort
them!
On
the
side
of
their
oppressors
there
was
power,
and
there
was
no
one
to
comfort
them.”
From
where
did
Solomon
return?
340)
Each
day,
Solomon
would
rise
early
and
go
to
the
east,
Tifferet
and
middle
line,
then
return
to
the
south,
Hesed
and
right
line,
then
return
to
the
north,
Gevura
and
left
line.
He
would
stand
there,
lower
his
eyes
and
raise
his
head.
341)
At
that
time,
the
pillar
of
fire
and
the
pillar
of
cloud
would
come.
On
the
pillar
of
cloud
came
a
big
and
strong
eagle.
The
right
wing
was
on
the
pillar
of
fire,
and
the
body
and
left
wing
were
on
the
pillar
of
cloud.
He
would
bring
two
leaves
in
his
mouth.
The
pillar
of
cloud
and
the
pillar
of
fire
came,
that
eagle
was
on
them,
and
they
were
bowing
before
King
Solomon.
342)
The
eagle
came,
bent
down
before
him,
and
gave
him
those
leaves.
King
Solomon
took
them
and
smelled
them.
He
knew
the
signs
in
them
and
said,
“This
one
belongs
to
a
falling
one,
and
this
one
belongs
to
one
who
is
open-eyed.
When
there
were
two
leaves,
he
would
know
that
both
the
falling
open-eyed
wish
to
inform
him
of
some
matters.
343)
He
signed
his
chair
with
a
seal
engraved
with
the
holy
Name,
took
a
ring
on
which
the
holy
Name
was
engraved,
went
on
an
ascent,
riding
that
eagle,
and
went
away.
The
eagle
would
rise
to
the
height
of
the
clouds,
and
wherever
he
went,
the
light
darkened.
The
sages
in
that
place
where
the
light
had
darkened
would
know
and
say,
“King
Solomon
is
going
passed
here,”
but
they
did
not
know
to
which
place
he
was
going.
The
fools
that
were
there
would
say,
“These
are
clouds
going
and
darkening
the
world.”
344)
The
eagle
soared
with
him
and
flew
400
parasangs
[length
unit]
until
he
reached
the
Mountains
of
Darkness,
where
it
is
Tarmud
[name
of
a
place],
in
the
desert
in
the
mountains.
There
he
descended,
raised
his
head,
saw
the
Mountains
of
Darkness,
and
knew
all
that
was
necessary.
He
knows
that
it
is
necessary
to
enter
there.
He
was
riding
the
eagle
as
before,
and
flew
and
went
into
the
mountains
up
to
that
place
where
the
olive
is.
He
called
out
loud
and
said,
“O
Lord,
Your
hand
is
lifted
up
yet
they
do
not
see
it.”
345)
He
went
in
there
until
he
came
close
to
the
place
of
the
olive,
and
placed
the
ring
before
them.
He
approached,
and
there
he
knew
all
that
he
wanted
of
those
foreign
teachings
that
he
wished
to
know.
When
they
told
him
all
he
had
wanted,
he
would
ride
that
eagle
and
return
to
his
place.
When
he
returned
to
his
chair,
he
would
reconsider
and
speak
with
his
mind
the
words
of
the
respected
teaching.
He
said,
“I
returned
and
saw.”
“I
returned,”
from
that
road,
returned
from
that
teaching,
“And
it
settled
in
my
heart
and
in
my
mind.”
And
then,
“[And
I]
saw
all
the
oppressed.”
The
old
man
explains
the
order
of
the
reception
of
the
wisdom
that
King
Solomon,
the
wisest
of
all
men,
extended
each
day.
Disclosure
of
the
wisdom
[Hochma]
is
only
in
Malchut,
which
is
called
“lower
Hochma,”
and
whose
time
of
domination
is
at
night.
This
is
why
Solomon
rises
early,
while
it
is
still
dark,
and
first
unites
the
three
lines,
south,
north,
and
east
in
one
another.
First
he
united
the
three
lines
in
the
middle
line,
on
the
east
side,
and
extended
Hochma
there,
which
is
called
“seeing.”
Then
he
returned
to
the
south,
right
line,
and
extended
Hochma
there,
seeing.
Then
he
returned
to
the
north,
left
line,
the
origin
of
the
emergence
of
Hochma.
He
stood
there
to
receive
Hochma,
since
due
to
the
subduing
of
the
middle
line
over
the
two
lines,
the
GAR
of
Hochma
disappeared
and
only
VAK
of
Hochma
remained.
“He
lowered
the
eyes,”
meaning
Hochma,
to
not
receive
from
GAR
of
Hochma,
“And
raised
his
head,”
extending
the
discernment
of
Rosh,
only
Rosh,
from
VAK
of
Hochma.
This
is
the
reason
why
the
old
man
explained
in
general,
and
now
he
explains
the
details
concerning
reception
of
the
Hochma
from
the
left
side.
The
place
of
the
emission
of
the
light
of
Hochma
is
in
Bina,
after
she
returned
to
being
Hochma
in
Shuruk,
her
left
line.
However,
the
place
of
disclosure
of
the
Hochma
is
in
Malchut,
which
for
this
reason
is
called
“bottom
Hochma.”
The
disclosure
is
in
two
lines,
right
and
left,
in
Malchut,
which
are
called
“the
pillar
of
cloud”
and
“the
pillar
of
fire.”
Bina
is
called
“a
big
and
strong
eagle,”
since
eagle
alone
is
ZA.
When
he
would
draw
the
VAK
of
Hochma,
the
pillar
of
fire
and
pillar
of
cloud
would
come,
meaning
the
two
lines
on
the
right
and
left
of
Malchut,
in
whom
is
the
place
of
disclosure
of
Hochma.
A
big
and
strong
eagle,
Bina,
came
on
the
pillar
of
cloud,
since
Hochma
is
extended
to
Malchut
from
Bina,
where
Bina
is
the
place
of
exit
and
Malchut
is
the
place
of
disclosure.
Hence,
both
are
needed,
the
eagle,
Bina,
the
pillar
of
cloud,
and
the
pillar
of
fire
in
Malchut,
which
is
the
place
of
disclosure.
The
right
wing
is
Bina’s
right
line.
It
is
supported
by
the
pillar
of
fire,
the
Nukva’s
left
line,
where
there
are
judgments
of
Nukva,
which
are
called
“fire,”
and
extend
from
there
screen
of
Hirik
of
the
middle
line.
These
judgments
caused
the
surrender
of
the
left
line
and
its
unification
with
the
right.
It
follows
that
the
right
of
Bina
received
its
power
to
dominate
through
that
fire.
This
is
why
the
old
man
says
that
the
right
is
supported
by
the
pillar
of
fire.
Also,
the
left
wing,
the
left
line
of
Bina—the
place
of
the
exit
of
Hochma—is
supported
by
the
pillar
of
cloud,
the
right
line
of
Malchut,
Hassadim,
since
Hochma
cannot
shine
without
Hassadim.
The
Hochma
emerges
from
the
left
line
and
is
divided
into
two
phases:
Falling,
and
open-eyed.
By
the
force
of
the
screen
of
Hirik—by
which
the
middle
line
unites
the
two
lines—GAR
of
Hochma
disappear
and
only
VAK
of
Hochma
remain.
And
because
the
GAR
of
Hochma
departed
from
the
left
line,
the
three
bottom
vessels,
NHY,
fell
off
it,
and
the
vessels
HBD
HGT
in
the
left
line
remained,
lacking
the
NHY.
The
upper
lights
cause
the
fall
of
the
bottom
vessels
due
to
the
inverse
relation
between
lights
and
vessels.
Had
NHY
of
the
vessels
not
fallen
through
the
middle
line,
Hochma
would
have
been
unable
to
illuminate
due
to
absence
of
Hassadim.
For
this
reason,
NHY
that
fell
from
the
left
line
are
called
“falling,”
and
HBD
HGT
that
remained
in
the
left
line
with
the
lights
of
VAK
of
Hochma
that
are
corrected
in
Hassadim
through
the
unification
with
the
right
are
called
“open-eyed,”
since
the
Hochma,
which
is
called
“eyes,”
appeared
in
them.
The
eagle
would
bring
two
leaves
in
his
mouth.
These
are
the
two
phases
in
the
left
line
of
Bina,
“falling”
and
“open
eyed.”
The
pillar
of
cloud
and
the
pillar
of
fire
came
with
that
eagle
atop
them,
and
bowed
before
King
Solomon,
since
bowing
of
the
head
is
called
bowing.
And
since
they
were
carrying
two
leaves,
“falling”
and
“open-eyed,”
they
were
already
lacking
GAR
of
Hochma,
which
is
called
“head.”
This
is
considered
that
they
lowered
their
heads
and
bowed
down,
to
correct
the
Hochma
before
Solomon.
King
Solomon
took
the
leaves
and
smelled
them,
meaning
extended
Hochma,
since
extension
of
Hochma
is
called
“scent.”
He
knew
a
sign
in
them,
meaning
how
much
Hochma
it
was
permitted
to
draw,
and
how
much
was
forbidden.
He
said,
“This
one
belongs
to
the
falling,
GAR
of
Hochma,
it
is
forbidden
to
extend,
and
this
one—the
open-eyed,
VAK
of
Hochma—is
permitted.”
First,
the
falling
was
not
corrected
at
all.
Rather,
it
was
fallen
and
blemished.
Afterwards
the
falling,
too,
was
corrected,
since
the
falling
in
it
was
recognized
as
correction.
Without
the
fallen,
which
caused
the
middle
line,
the
Hochma
in
VAK
would
be
unable
to
shine
due
to
lack
of
Hassadim.
For
this
reason,
the
correction
was
applied
to
the
falling,
as
well,
and
the
falling,
too,
informed
him
words
of
wisdom,
like
the
open-eyed,
since
they
were
illuminating
in
one
another.
Solomon
rose
and
clothed
in
the
core
of
the
left
line
of
Bina,
the
place
of
darkness—illumination
of
Hochma
without
Hassadim,
which
is
darkness
and
not
light.
However,
it
is
the
exit
of
Hochma
there,
and
when
he
later
came
to
the
middle
line,
clothing
Hochma
in
Hassadim,
the
Hochma
returned
to
being
light.
Before
Solomon
went
to
the
place
of
darkness
in
the
left
line,
he
feared
that
he
would
fail
there
in
extending
Hochma
from
above
downward,
which
is
regarded
as
the
sin
of
the
tree
of
knowledge.
For
this
reason,
he
sealed
his
chair
with
a
seal
in
which
the
holy
Name
was
engraved,
and
the
holy
Name
was
keeping
the
Malchut
from
receiving
the
Hochma
from
above
downward.
He
took
a
ring
on
which
the
holy
Name
was
engraved—the
Mochin
are
called
“ring”
when
the
holy
Name
is
on
them—and
guards
them
so
they
will
not
draw
Hochma
from
above
downward.
It
went
up
to
an
ascent,
to
Bina,
since
Malchut
is
called
“house,”
and
Bina
is
called
“an
ascent.”
It
rode
that
eagle
and
went
his
way,
meaning
clothed
in
Bina,
who
is
called
“eagle.”
The
eagle
soared
to
the
height
of
the
clouds,
meaning
drew
Hochma
on
the
left
line,
and
this
drawing
causes
darkness.
And
wherever
it
passed,
the
light
darkened
due
to
the
illumination
of
the
left.
The
sages
who
were
in
that
place
where
the
light
had
darkened
knew
and
said
that
King
Solomon
was
walking
past
here.
They
recognized
that
the
darkness
came
from
the
force
of
the
illumination
of
the
left.
The
fools
who
were
there
were
saying
that
clouds
are
darkening
the
world;
they
thought
it
was
by
chance
and
that
clouds
had
caused
it.
The
eagle
soared
high
with
him
and
flew
400
parasangs,
meaning
united
his
HG
TM,
the
three
lines
and
the
Malchut
that
receives.
Because
they
are
from
Bina,
whose
Sefirot
are
hundreds,
they
are
four
hundred.
And
since
their
origin
is
the
Parsa,
the
screen
of
the
second
restriction,
they
are
called
400
parasangs.
The
unification
of
the
three
lines
is
in
two
manners:
First,
the
middle
line
unites
the
two
lines—right
and
left—with
each
other
under
the
dominion
of
the
right
line.
At
that
time
only
Hassadim
is
poured
down,
but
they
are
mingled
with
Hochma.
Then
it
unites
the
two
lines
in
one
another
under
the
domination
of
the
left,
and
the
light
of
Hochma
is
poured
down.
The
first
manner,
uniting
the
two
lines
under
the
dominion
of
the
right
line,
is
regarded
as
having
reached
the
Mountains
of
Darkness
because
of
the
mingling
of
Hochma
in
Hassadim.
And
yet,
he
still
did
not
actually
come
to
the
Mountains
of
Darkness,
where
there
is
dominion
of
the
left,
and
where
it
is
Tarmud
in
the
desert
in
the
mountains.
It
is
written,
“And
Solomon
went
...
And
built
Tadmor
in
the
desert.”
This
is
the
unification
of
the
two
lines
in
one
another
under
the
domination
of
the
right.
This
is
why
Solomon
could
build
it
even
though
it
was
in
the
desert,
in
an
uncultivated
land.”
Because
of
the
mingling
of
the
left
it
was
a
desert
there.
And
because
it
is
primarily
Hassadim,
he
could
make
it
a
settled
place.
His
going
down
there
means
that
he
went
down
from
Bina
to
the
earth,
extending
this
light
from
above
downward
because
it
is
the
light
of
Hassadim.
“He
raised
his
head”
means
that
he
extended
GAR,
“And
saw
the
Mountains
of
Darkness,”
meaning
he
saw
them
from
afar
because
due
to
the
mingling
of
Hochma
in
Hassadim,
he
saw
them
but
did
not
enter
them,
since
he
was
under
the
dominion
of
the
right,
Hassadim.
Also,
he
was
completely
content
by
the
light
of
Hassadim
for
completion
of
the
GAR,
and
he
attained
that
he
was
already
fit
for
entering
the
Mountains
of
Darkness
themselves,
under
the
dominion
of
the
left.
He
was
riding
the
eagle
as
before,
when
he
rose
back
to
Bina,
making
the
unification
of
the
second
manner
there,
uniting
the
two
lines—right
and
left—under
the
domination
of
the
left.
This
means
that
he
entered
the
Mountains
of
Darkness
themselves,
which
are
on
the
left
line,
up
to
that
place
where
the
olive
is,
the
power
of
the
screen
of
the
first
restriction,
which
is
called
“an
olive,”
and
which
is
hidden
in
the
Mountains
of
Darkness.
He
declared
and
said,
“O
Lord,
Your
hand
is
lifted
up,”
meaning
he
prayed
for
this
force
of
judgment
to
be
covered
and
concealed
there.
He
entered
the
Mountains
of
Darkness
up
to
the
place
of
the
olive
and
placed
before
them
the
ring
on
which
the
holy
Name
was
engraved,
for
keeping
him
from
failing
in
drawing
Hochma
from
above
downward.
And
there,
he
knew
all
that
he
wanted
to
know
from
those
foreign
teachings.
Hochma
that
is
drawn
from
above
downward
under
prohibition
is
called
“alien
Hochma,”
and
he
received
that
Hochma,
too,
from
the
Mountains
of
Darkness,
although
he
himself
did
not
draw
it.
Once
they
told
him
all
that
he
had
wanted,
he
returned
to
his
place,
meaning
went
out
of
the
left
line
and
returned
to
his
place,
to
the
middle
line,
extending
the
light
of
Daat
from
the
middle
line,
while
the
Hochma
that
he
received
before—when
he
was
on
the
left
line—was
now
illuminating
in
his
Daat.
At
that
time,
he
said,
“And
I
returned
and
saw.”
“I
returned”
from
that
road,
the
road
he
had
taken
on
the
left
line.
“I
returned”
from
that
Hochma,
meaning
he
returned
from
that
Hochma
that
he
received
there
and
came
into
the
illumination
of
the
Daat,
while
the
Hochma
that
he
received
there
was
included
in
him
and
settled
in
his
heart
and
mind.
Then,
“And
I
...
saw
all
the
oppressed,”
since
all
the
oppressed
are
because
of
their
clinging
to
the
left
line
and
their
unwillingness
to
walk
on
the
path
of
the
middle
line.
346)
“And
[I]
saw
all
the
oppressed.”
Can
it
be
that
King
Solomon
saw
all
the
oppressed
that
were
in
the
world?
Rather,
the
oppressed
are
the
children
who
die
in
their
mothers’
laps,
who
are
oppressed
from
several
sides:
oppressed
in
the
high
place
above,
on
the
part
of
their
spirit,
and
oppressed
below,
on
the
part
of
the
body.
347)
There
is
none
so
oppressed
as
those
oppressed
that
he
oppressed
first,
when
he
sinned,
or
that
because
of
his
iniquity
he
was
punished
from
the
third
generation
to
the
fourth,
when
he
was
oppressed
due
to
iniquity.
The
children
die
without
a
sin,
hence
they
are
not
oppressed
harshly.
This
is
not
so
with
those
who
did
sin
or
whose
father
or
grandfather
sinned,
as
it
is
written,
“Visiting
the
iniquity
of
the
fathers
on
the
children,
on
the
third
and
the
fourth
generations.”
348)
How
did
he
oppress?
What
was
his
iniquity?
King
Solomon
cried
out
and
said,
“A
man
who
is
laden
with
the
guilt
of
human
blood
will
flee
to
the
pit;
let
no
one
support
him.”
Because
he
is
oppressed
due
to
iniquity
of
blood
that
he
spilled,
he
or
his
son
or
his
son’s
son
will
be
oppressed
in
the
scales
by
the
Sitra
Achra,
as
it
is
written,
“Will
flee
to
the
pit;
let
no
one
support
him,”
meaning
he
will
flee
to
the
pit
of
the
Sitra
Achra.
He
will
only
flee
from
the
place
of
Kedusha
[holiness]
and
let
no
one
support
him
in
this
world.
Because
he
is
oppressed
in
the
iniquity
of
taking
a
life,
he
or
his
seed
will
be
oppressed
by
the
Sitra
Achra.
349)
There
is
one
who
is
more
oppressed
than
the
rest
of
the
oppressed,
who
is
oppressed
because
of
the
iniquity
of
“You
shall
not
oppress,”
which
his
father
or
his
grandfather
sinned,
as
it
is
written,
“You
shall
not
oppress
your
neighbor.”
If
he
transgressed
and
oppressed,
he
is
given
an
eye
for
an
eye,
and
his
sons
are
oppressed
by
the
Sitra
Achra.
This
is
why
King
Solomon
said,
“All
the
oppressed.”
He
said,
“I
stand
and
know
all
the
oppressed,”
on
every
side
that
he
oppressed,
and
it
is
not
that
he
saw
all
the
oppressed
in
the
world.
350)
Why
are
they
oppressed?
It
is
written,
“Those
who
were
done
under
the
sun.”
Done?
It
should
have
been
written
“dwelling.”
And
if
doing
is
praiseworthy,
then
it
is
above
the
sun,
which
is
the
place
of
praise
and
corrections.
Why
is
it
written,
“Under
the
sun”?
351)
Of
course,
“That
were
done.”
But
since
they
were
oppressed
there
in
their
spirit,
why
did
they
incarnate
into
this
world?
It
is
because
doing
is
in
the
body,
which
is
the
world
of
Assiya
[action/doing].
But
the
spirits
were
certainly
done,
meaning
they
were
done
in
this
world
in
spirit
and
body.
And
because
their
bodies
were
perfected
and
a
spirit
was
made
and
clothed
in
a
pure
and
clean
body,
without
the
filth
of
iniquities
in
this
world,
the
body
was
oppressed
as
the
spirit
was
oppressed.
This
is
the
body
that
the
Sitra
Achra
enjoys
more
than
anything.
There
are
other
oppressed
spirits
there,
of
several
kinds
that
were
not
made
in
bodies,
meaning
they
did
not
incarnate
into
this
world.
However,
these
are
the
oppressed
ones
that
were
made
in
bodies.
This
is
why
it
is
written
“That
were
done.”
352)
There
are
others
who
were
done,
people
who
troubled
their
Master.
Who
are
they?
One
who
oppressed
his
neighbor’s
wife
secretly
or
openly,
and
the
child
that
was
born
to
them
is
oppressed,
without
the
will
of
their
Master
and
without
the
knowledge
of
the
wife’s
husband.
Those
deeds
are
oppressed
and
trouble
the
Creator
with
making
a
body
for
them,
and
with
portraying
a
form
to
them.
Those
are
the
oppressed
that
were
done,
whose
bodies
were
certainly
done
by
forcing.
This
is
why
King
Solomon
said,
“And
[I]
saw
all
the
oppressed,”
meaning
I
stand
and
know
all
the
kinds
of
oppressions
that
were
done
in
Assiya.
353)
Such
as
those
are
the
oppressed
that
were
already
done
with
a
foreskin,
who
took
and
multiplied
and
raised
the
body,
and
did
it.
When
he
turns
thirteen
years
old,
he
is
robbed
of
him
and
he
is
taken
away.
Thus
are
the
oppressed
that
were
done.
King
Solomon
stands
over
all
and
says,
“I
stand
and
know
of
all
the
oppressions
that
were
made.”
354)
“And
behold
the
tears
of
the
oppressed.”
Everyone
sheds
tears
with
a
complaint
before
the
Creator.
They
shed
tears
because
the
foreskin,
the
Sitra
Achra,
multiplied
and
raised
them
up
to
thirteen
years,
then
they
were
robbed
from
the
foreskin
and
the
Creator
took
them.
Thus
you
have
oppressed
who
were
already
done.
355)
One
who
is
thirteen
years
and
one
day
old,
who
committed
a
transgression
that
is
punishable
by
death
is
put
to
death.
They
argue
and
will
say,
“Master
of
the
world,
is
a
day
old
infant
that
has
sinned
sentenced?
I
was
a
day
old
because
the
Creator
calls
me
‘a
son’
after
thirteen
years,
as
it
is
written,
‘The
Lord
said
to
Me,
‘You
are
My
Son,
Today
I
have
begotten
You.’’
Master
of
the
world,
is
a
day
old
child
to
be
sentenced?”
These
are
the
tears
of
the
oppressed,
and
they
have
no
comforter.
356)
And
there
is
another
one
who
is
oppressed,
one
who
is
called
“a
bastard.”
When
he
passes
away
from
the
world,
he
is
promptly
separated
from
the
congregation
of
the
holy
nation.
A
bastard
is
the
poor
and
wretched
who
sheds
tears
before
the
Creator
and
argues
before
Him,
“Master
of
the
world,
if
my
father
had
sinned,
what
debt
did
I
do?
After
all,
my
deeds
before
you
were
upright.”
“And
behold
the
tears
of
the
oppressed,
and
they
have
no
comforter.”
Also,
all
those
who
are
oppressed
have
a
complaint
before
the
Creator,
and
they
have
no
comforter
on
that
complaint
or
one
to
reply
with
a
word
for
their
hearts.
357)
When
it
is
written,
“And
behold
the
tears
of
the
oppressed,”
it
is
those
who
died
in
their
mothers’
bosoms.
They
shed
tears
for
all
the
people
in
the
world
because
no
tear
comes
from
the
heart
like
those
tears,
since
all
the
people
in
the
world
wonder
and
say,
“But
the
judgments
of
the
Creator
are
true,
and
they
walk
on
the
path
of
truth.
Why
did
those
poor
children
who
did
not
sin
die?
Where
is
the
true
judgment
that
the
Creator
works?
And
if
they
passed
away
from
the
world
for
their
fathers’
iniquities,
why?”
Indeed,
they
have
no
comforter.
358)
That
tear
of
theirs
in
that
world
protects
the
living.
A
place
has
been
set
up
in
that
world
where
even
complete
righteous
cannot
stand.
The
Creator
loves
them,
clings
to
them,
and
establishes
in
them
His
high
seminary.
It
is
written
about
them,
“From
the
mouth
of
infants
and
nursing
babes
You
have
established
strength.”
And
why
do
they
ascend
there?
It
is
as
it
is
written,
“Because
of
Your
adversaries,
to
make
the
enemy
and
the
revengeful
cease.”
And
there
is
also
another
place
for
those
who
repent.
359)
Ten
things
were
created
on
the
eve
of
the
Sabbath:
the
writing,
the
letter,
and
the
tablets.
It
is
written,
“The
tablets
are
the
work
of
God,”
and
it
is
written,
“The
letter
is
a
letter
of
God.”
How
is
this
evidence
that
it
was
on
the
eve
of
the
Sabbath?
The
full
name
is
not
written
throughout
the
act
of
creation;
it
is
only
written
Elokim,
in
all
that
was
created.
When
all
the
work
was
completed,
on
the
eve
of
the
Sabbath,
He
was
called
HaVaYaH
Elokim,
the
full
name.
360)
Even
though
everything
was
created
in
the
name
Elokim,
not
all
that
was
created
was
completed
in
action,
until
the
eve
of
the
Sabbath.
At
that
time,
everything
was
completed
in
action,
as
it
is
written,
“His
work
which
He
had
made.”
It
is
written,
“From
all
His
work
which
He
had
made”
means
that
it
was
established
in
action.
This
is
why
it
is
written,
“The
tablets
were
the
work
of
God,”
when
the
world
was
completed
in
the
name
Elokim
in
the
work
on
the
eve
of
the
Sabbath
and
not
for
afterwards,
as
it
is
written,
HaVaYaH
Elokim.
By
that,
the
world
was
completed
and
established
in
its
existence.
361)
When
Moses
broke
the
tablets,
as
it
is
written,
“And
shattered
them
at
the
foot
of
the
mountain,”
the
ocean
floated
from
its
place
and
rose
up
to
drown
the
world.
Promptly,
“He
took
the
calf
which
they
had
made,
burned
it
with
fire,
ground
it
to
powder,
and
scattered
it
over
the
surface
of
the
water.”
Moses
rose
over
the
waters
of
the
ocean
and
said,
“Water,
water,
what
do
you
want?”
They
said,
“The
world
can
exist
only
by
the
law
in
the
tablets,
and
for
the
law
in
which
Israel
lied
and
made
the
golden
calf,
we
want
to
wash
the
world
over.”
362)
Promptly,
he
told
them,
“Behold,
all
that
they
did
with
the
iniquity
of
the
calf
is
given
to
you.
Are
all
those
thousands
that
have
fallen
from
among
them
not
enough?”
Promptly,
“And
[he]
scattered
it
over
the
surface
of
the
water.”
But
the
water
did
not
calm
until
he
took
from
the
waters
of
the
ocean
and
made
them
drink.
Promptly,
the
ocean
retreated
to
its
place.
363)
There
was
no
water
in
the
desert,
so
it
must
be
that
he
took
from
the
waters
of
the
ocean.
Can
it
be
that
he
threw
the
ashes
into
the
well
of
Miriam?
It
is
unthinkable
that
Moses
would
throw
that
bad
memory
there
and
then
drink.
Moreover,
at
that
point
they
still
did
not
have
a
well
until
they
came
to
the
desert
of
Mattanah,”
as
it
is
written,
“The
well
that
the
ministers
dug
...
and
from
the
desert
of
Mattanah,”
from
there
they
inherited
the
well.
364)
What
is
“Engraved
[Harut]
upon
the
tablets”?
It
is
freedom
[Herut]
from
the
angel
of
death,
freedom
from
enslavement
of
kingships,
freedom
from
everything.
Freedom
is
the
seal
of
the
next
world,
in
which
there
is
freedom
in
every
kind
of
freedom.
And
had
the
tablets
not
been
broken,
all
that
came
to
the
world
afterward
would
not
have
come,
and
Israel
would
be
in
the
form
of
high
angels
above.
This
is
why
it
is
written,
“The
tablets
were
the
work
of
God.”
Thus,
it
should
not
be
said
that
after
the
world
was
completed
and
the
full
name
HaVaYaH
Elokim
was
mentioned,
the
tablets
came
to
be,
but
rather,
from
the
time
the
world
was
completed
with
the
name
Elokim,
before
the
arrival
of
the
Sabbath.
365)
“They
are
the
work
of
God.”
What
is
“They
are”?
Reverse
“They
are”
[in
the
Hebrew
letters,
Hey-Mem-Hey]
and
you
will
find
Mem-Hey-Hey,
meaning
from
two
sides,
from
the
two
letters
Hey
of
HaVaYaH,
Bina
and
Malchut.
One
is
in
action—the
bottom
Hey,
Malchut—and
one
is
in
freedom
of
above—the
first
Hey,
Bina.
It
is
written
above,
in
Bina,
to
keep
everything.
And
the
letter
is
a
letter
of
God,
meaning
black
fire
over
white
fire.
It
is
a
letter
from
God.
“It”
is
Bina,
called
“He”
[in
Hebrew],
freedom,
for
the
Yovel
[50th
year
anniversary],
Bina,
is
called
“freedom,”
which
makes
freedom
for
the
entire
world.
366)
“Thus
far
my
words.
From
here
on,
you
will
know,
so
that
the
evil
side
will
not
govern
you.
And
I,
the
old
man,
stand
before
you
to
awaken
these
words.”
The
friends
arose,
as
though
awoken
from
sleep,
and
bowed
before
him,
and
they
could
not
speak.
367)
“Place
me
as
a
seal
over
your
heart,
as
a
seal
on
your
arm,
for
love
is
as
strong
as
death,
jealousy
is
as
harsh
as
Sheol.”
“Place
me
as
a
seal.”
When
the
Assembly
of
Israel,
Malchut,
clung
to
her
husband,
ZA,
she
said,
“Place
me
as
a
seal.”
Since
I
have
clung
unto
you,
my
whole
form
will
be
engraved
in
you.
And
though
I
may
roam
to
or
fro,
you
will
find
my
form
engraved
in
you
and
you
will
remember
me.
368)
“As
a
seal
on
your
arm,”
as
it
is
written,
“His
left
under
my
head
and
his
right
shall
embrace
me,”
so
my
form
will
be
engraved
there.
By
that
I
will
forever
be
clung
to
you
and
will
never
be
forgotten
by
you.
“For
love
is
as
strong
as
death,”
with
a
strong
Gevura
such
as
that
place
in
which
there
is
death.
Love
is
the
place
called
“Eternal
love.”
369)
“Jealousy
is
as
harsh
as
Sheol,”
as
it
is
with
love,
since
the
names,
“Love”
and
“jealousy”
come
from
the
left
side.
“Its
flashes
are
flashes
of
fire.”
“Flashes”
are
precious
stones
and
gems
that
were
born
out
of
that
fire,
which
are
high
degrees,
from
the
flame
that
comes
out
from
the
upper
world,
from
the
left
line
of
Bina,
clinging
to
the
Assembly
of
Israel,
so
all
will
be
one
unification.
They
said
to
the
old
man,”
We,
love
and
flames
of
fire
follow
you.
May
our
form
be
engraved
in
your
heart,
as
your
form
is
engraved
in
our
heart.”