The
Palace
of
Holy
of
Holies
752)
The
seventh
palace
is
the
innermost
palace.
It
is
hidden,
there
is
no
real
form
in
it,
and
there
is
no
Guf
at
all
here,
only
a
Rosh.
Here
is
the
concealed
of
the
secret
of
secrets,
the
place
to
enter
the
channels
of
above,
of
Atzilut.
Here
is
a
spirit
who
includes
all
the
spirits
in
all
the
palaces.
Here
is
a
desire
that
includes
all
the
desire,
to
unite
all
the
palaces
as
one.
In
this
palace
is
the
spirit
of
life,
from
Bina,
so
that
all
will
be
one
correction.
753)
That
palace
is
called
“the
house
of
the
holy
of
holies,”
the
place
to
receive
the
upper
soul,
Bina,
who
is
called
so
to
evoke
in
him
the
next
world,
Bina.
754)
This
world,
Malchut,
is
called
“world.”
“World”
means
ascent,
where
the
lower
world,
Malchut,
rises
to
the
upper
world,
Bina,
hides
in
it,
disappears
in
it,
and
appears
in
hiding.
Malchut
ascends
with
all
the
palaces
that
have
approached
her
and
hides
within
the
upper
concealment,
Bina.
The
upper
world,
Bina,
means
that
Bina
rises
and
hides
within
the
upper
desire,
within
the
most
covered
of
all
that
are
covered,
who
is
completely
unknown,
unrevealed,
and
there
is
none
who
knows
him,
who
is
AA.
755)
The
curtain,
the
Parsa—between
the
sixth
palace,
holiness,
and
the
seventh
palace,
the
holy
of
holies—was
spread
and
covers
to
conceal
the
hidden
one,
the
seventh
palace.
The
ark-cover
was
spread
in
high
concealments
over
the
ark
of
the
testimony
in
the
holy
of
holies,
Yesod
of
Malchut
de
Atzilut,
clothed
in
the
seventh
palace,
to
conceal
the
concealed
inside
the
ark
of
the
covenant,
for
they
are
hidden
and
concealed.
756)
Inside
the
ark-cover,
which
is
the
ark,
there
is
a
hidden
place,
concealed
and
covert,
in
which
to
gather
the
upper
anointing
oil,
the
spirit
of
life,
through
a
river
that
stretches
out
of
Eden,
Yesod
de
ZA
de
Atzilut.
The
river
is
called
“the
fountain
of
the
well,”
Malchut,
whose
waters
never
stop.
When
Yesod
lets
in
and
extends
every
holy
ointment
from
above,
from
the
place
of
the
holy
of
holies,
Bina
de
Atzilut,
the
illumination
and
extension
come
down
into
those
hoses
of
Yesod
of
Malchut
de
Atzilut,
and
Malchut
de
Atzilut
is
filled
from
there,
like
a
female
is
impregnated
and
filled
by
the
male.
The
seventh
palace,
too,
is
established
to
receive
the
lights
of
Yesod
de
ZA
de
Atzilut
through
Malchut
de
Atzilut,
which
is
clothed
in
it,
like
a
female
who
receives
from
the
male.
The
reception
that
she
receives
are
all
those
spirits
and
holy
souls
who
come
down
to
the
world
to
clothe
in
people.
They
are
detained
there
as
long
as
it
is
necessary,
until
they
come
down
and
clothe
in
people.
After
their
demise
from
this
world,
they
return
to
the
seventh
palace.
757)
They
are
detained
in
the
seventh
palace
until
the
arrival
of
the
Messiah
king,
when
all
those
souls
are
satisfied
and
come
to
Atzilut
to
their
places,
and
the
world
will
rejoice
as
before,
prior
to
the
diminution
of
the
moon
and
the
sin
of
the
tree
of
knowledge,
as
it
is
written,
“The
Lord
will
rejoice
in
His
works.”
It
is
so
because
after
their
demise
from
this
world,
the
souls
cannot
rise
above
the
seventh
palace,
for
that
is
where
the
Parsa
separates
between
Atzilut
and
BYA.
Hence,
they
are
detained
in
the
seventh
palace
until
the
end
of
correction,
when
the
boundary
of
the
Parsa
is
cancelled
and
they
can
climb
up
to
Atzilut,
to
their
root,
to
Bina
de
Atzilut,
since
the
light
of
Bina
is
called
Neshama
[soul].
This
is
why
at
that
time
it
is
written,
“The
Lord
will
rejoice
in
His
works.”
758)
In
this
palace
are
pleasures,
delights
and
entertainment
of
the
spirits
with
which
the
Creator
is
entertained
in
the
Garden
of
Eden.
Here
are
all
the
lusts
and
all
the
pleasures,
for
all
the
palaces
to
unite
in
Him
as
one,
and
they
will
all
become
one.
Here
it
is
the
connection
of
everything
in
one
unification.
759)
When
all
the
organs,
all
the
Behinot
in
the
palaces,
unite
in
the
upper
organs
of
the
seventh
palace,
each
according
to
what
he
deserves,
they
have
neither
passion
nor
delight
other
than
the
unification
in
that
palace.
It
all
hangs
here.
When
the
bonding
here
unites
in
a
single
unification,
then
all
the
illuminations
in
the
organs,
all
the
illumination
of
the
Panim,
and
all
the
joys
illuminate
and
rejoice.
760)
Happy
is
he
who
knows
how
to
set
up
orders
and
to
properly
correct
the
corrections
of
the
wholeness.
He
is
the
Creator’s
loved
one
in
this
world
and
in
the
next
world,
and
then
all
the
Dinim
and
all
the
bad
decrees
are
revoked
from
the
world.
761)
That
palace
is
the
palace
of
passion,
palace
of
pleasure,
palace
for
entertaining
above
and
below
as
one.
Here
the
Creator
plays
with
the
souls,
as
well
as
in
the
lower
Garden
of
Eden,
as
one,
and
everyone
receives
the
light
of
the
upper
illumination
who
illuminates
to
all—the
light
of
Bina—that
has
been
properly
united
in
the
complete
unification.
For
this
reason,
that
palace
is
hidden
from
all,
concealed
from
all.
Although
they
are
all
hidden,
this
one
is
more
concealed
and
hidden
because
it
is
the
place
of
Yesod,
so
that
the
token
of
the
covenant
will
all
be
as
one,
male
and
female
being
in
wholeness.
762)
That
palace
is
called
“the
ark
of
the
covenant.”
It
is
the
master
of
all
the
earth
because
it
is
the
place
from
which
all
the
souls
in
the
world
emerge
to
unite
the
unification
below
and
to
extend
the
unification
of
the
Creator
above
and
below,
giving
to
the
righteous,
the
first
palace,
Yesod.
This
is
because
the
souls
emerge
from
a
righteous,
Yesod
de
ZA,
and
enter
a
righteous,
the
palace
of
Yesod,
then
come
out
from
a
righteous,
the
palace
of
Yesod,
and
clothe
in
people.
After
their
demise
from
this
world
they
enter
the
place
from
which
they
came
out,
the
seventh
palace.
763)
The
ark
of
the
covenant
in
the
seventh
palace
receives
everything
from
the
righteous,
Yesod
de
ZA
de
Atzilut.
Afterwards
the
souls
come
out
from
the
ark
of
the
covenant
and
enter
the
righteous
below,
in
the
first
palace,
Yesod.
Subsequently,
they
come
out
from
the
righteous
below
and
clothe
in
people.
After
their
demise,
they
enter
the
ark
of
the
covenant
in
the
seventh
palace
so
all
the
souls
will
be
included
from
above,
from
Bina,
the
seventh
palace,
and
from
below,
from
the
Yesod
of
the
palaces,
to
be
complete
on
all
sides.
The
ark
of
the
covenant,
the
seventh
palace,
receives
the
souls
from
a
righteous,
the
first
palace,
comprising
both
sides—male
and
female—since
in
the
first
palace
the
male
souls
connect
with
the
female
souls.
764)
The
fountain
of
the
well,
Yesod,
never
ceases
from
the
well,
which
is
Malchut
de
Atzilut
clothed
in
the
seventh
palace.
Hence,
that
place
is
the
perfection
of
everything,
the
persistence
of
the
whole
body
to
be
complete
in
everything,
as
it
should
be.
Here,
in
the
seventh
palace,
is
the
unification
and
the
connection
as
one,
to
be
one
above
and
below,
in
one
connection,
so
the
organs,
Behinot,
and
the
degrees
in
the
palaces
do
not
depart
from
each
other,
and
so
all
will
be
in
a
Zivug
PBP
[Panim
be
Panim
(face-to-face)].
765)
One
who
performs
intercourse
from
behind
denies
the
correction
of
Histaklut
[looking]
PBP,
applied
in
the
upper
one,
where
everything
illuminates
as
one,
so
that
all
will
be
PBP,
in
Dvekut,
as
it
should
be,
as
it
is
written,
“And
shall
cleave
to
his
wife,”
and
not
behind
his
wife.
766)
They
are
two—Jacob
above,
from
Chazeh
and
above,
Tifferet,
and
Joseph
below,
from
Chazeh
and
below,
Yesod.
There
are
two
lusts:
the
sixth
palace
that
Jacob
took,
and
the
seventh
palace,
the
palace
of
holy
of
holies,
in
which
Yesod
de
ZA,
Joseph,
operates.
The
passion
above,
from
Chazeh
and
above,
is
in
the
kisses
that
Jacob
took,
in
the
sixth
palace.
The
passion
below,
in
the
service
that
Joseph
took,
is
in
the
seventh
palace,
the
holy
of
holies.
The
ark
of
the
covenant—the
palace
of
holy
of
holies—took
from
the
two
Behinot,
from
Jacob
and
from
Joseph:
1)
From
the
side
of
Jacob,
he
took
the
spirit
of
life.
He
took
the
spirit
of
life
above,
meaning
that
Jacob
clung
to
him
through
the
kisses.
That
spirit
of
life
above
entered
the
ark
of
the
covenant,
the
seventh
palace,
to
be
nourished
by
it.
2)
From
the
side
of
Joseph,
who
is
below,
at
the
Sium
of
the
Guf,
Yesod,
the
seventh
palace
took
from
him
spirits
and
souls
to
bestow
downward,
to
this
world.
767)
The
two
Behinot,
Jacob
and
Joseph,
divide
into
two
sides.
Jacob,
Tifferet,
expands
and
gives
strength
to
spout
in
the
breasts,
which
are
El
Shadai,
having
been
filled
with
the
spirit
of
life.
With
them,
he
nurses
the
holy
angels
that
live
and
exist
forever,
that
exist
in
it,
and
obtain
their
wholeness
through
the
nursing.
Joseph,
Yesod,
enters
the
ark
of
the
covenant
with
passion
and
gives
force
inside,
making
souls
and
spirits
to
go
down
and
nourish
with
the
people
of
the
world.
The
angels
come
out
of
the
upper
Zivug
of
kisses,
and
are
therefore
nourished
by
the
spirit
of
life,
Jacob,
who
comes
out
of
that
Zivug.
The
souls
of
people
come
out
from
Zivug
de
Yesodot,
who
is
Joseph,
hence
they
are
also
nourished
from
there.
768)
Therefore,
the
two
sides,
Jacob
and
Joseph,
are
one
above—Jacob—and
one
below—Joseph.
Jacob
is
for
nourishing
above,
the
angels,
Joseph
is
for
nourishing
below,
souls
of
people,
each
as
is
appropriate
for
him.
It
is
all
one;
they
are
both
in
ZA—Jacob
above
the
Chazeh,
and
Joseph
below
the
Chazeh.
And
yet,
Joseph
nourishes
the
whole
body,
extending
the
light
of
life
from
the
Zivug
of
kissing,
too,
from
Chazeh
de
Guf
and
above,
and
watering
it,
since
from
the
spirit
of
life
in
Jacob’s
Dvekut,
in
kissing,
it
descends
to
Joseph
from
the
Chazeh
down,
and
the
ark
of
the
covenant
in
the
seventh
palace
clings
to
it
with
the
will
of
above
from
the
Zivug
of
kisses.
And
through
the
Dvekut
[adhesion]
of
Joseph
in
the
ark
of
the
covenant,
the
spirit
of
life
comes
down
to
the
souls
of
people.
And
when
everything
unites
as
one,
when
Joseph
is
included
with
the
illumination
of
the
Zivug
of
kisses,
too,
then
the
breasts
are
filled
to
nurse
even
the
souls
of
people,
and
this
is
why
everything
is
one.
Happy
is
he
who
knows
how
to
tie
ties
and
unify
unifications
in
his
prayer
with
the
will
of
the
heart
as
it
should
be,
to
attach
organ
to
organ,
spirit
to
spirit,
all
in
one
whole,
so
all
will
be
one,
as
it
should
be.
769)
When
the
holy
spirits
and
all
the
palaces
and
Merkavot
unite
in
that
palace,
they
are
all
as
one.
They
are
in
one
connection.
At
that
time
the
superior
spirit
in
that
palace,
a
single
point,
Yesod,
is
concealed
in
them
and
is
not
revealed.
He
becomes
a
hidden
spirit,
like
the
upper
one
in
Atzilut.
Its
symbol
is
a
nut,
whose
interior
is
like
a
brain
split
in
four,
corresponding
to
HB
HG,
connected
as
one
in
their
middle.
Here,
too,
a
single
unification
connects
them
all
to
connect
with
each
other
and
to
be
whole,
in
completeness
as
one.
770)
The
offering
ascends
to
unify
the
unification
and
provide
satisfaction
to
each
as
he
deserves
from
that
smoke
which
the
priest,
who
is
right,
raises
in
the
tying
of
the
unification
with
the
desire,
while
the
Levites,
who
are
left,
are
in
singing.
Thus,
they
are
mingled
in
one
another—palace
to
palace,
spirit
to
spirit—until
they
conjoin
in
their
place
in
ZON
de
Atzilut,
organ
to
organ,
so
all
will
be
included
as
one,
as
it
should
be.
771)
When
they
are
all
completed
together,
when
all
the
palaces
are
included
in
the
seventh
palace,
and
the
upper
organs,
ZON
de
Atzilut,
illuminate
to
the
lower
ones,
the
palaces,
a
high
soul
awakens—Bina
de
Atzilut—enters
everyone
and
illuminates
to
all.
Then
everyone
is
blessed:
the
upper
ones,
ZON
de
Atzilut;
the
lower
ones,
all
the
palaces,
and
what
is
within
them.
The
one
who
is
not
known
and
which
did
not
enter
the
calculation
of
the
desire,
who
is
never
perceived,
Atik,
dresses
inside
of
them,
and
then
everything
rises
through
Ein
Sof
and
all
connects
in
one
connection.
And
the
desire
that
is
never
perceived,
Atik,
is
mitigated
deep
inside
in
concealment.
772)
The
light
of
the
upper
soul,
which
is
Bina,
rises
to
the
deepest
point
and
illuminates
to
all.
Within
this
light
of
the
soul
enters
and
clothes
the
hidden
thought,
which
includes
everything,
upper
AVI,
the
light
of
Haya.
And
inside
the
internality
of
the
desire
of
the
thought,
which
is
AVI,
illuminating,
perfumed,
and
gripping
yet
not
gripping
AA,
the
desire
of
the
thought
ascends
to
grip
AA.
And
when
AVI
rises
and
clothes
AA,
the
light
below,
YESHSUT
grips
AA.
Although
upper
AVI
that
rise
to
Rosh
AA
have
no
grip
on
him,
they
do
not
receive
Hochma
from
him,
since
the
letter
Yod
never
departs
from
their
Avir.
Rather,
YESHSUT,
ZAT
de
AVI,
grip
to
AA,
receiving
Hochma
from
him,
and
the
Yod
comes
out
of
their
Avir.
When
AVI
rise
to
Rosh
AA,
the
light
below,
ZAT
de
AVI,
which
are
YESHSUT,
grip
to
AA,
receiving
Hochma
from
him,
and
not
AVI
themselves.
773)
Similarly,
all
must
be
united
with
one
another,
connecting,
filling,
and
being
blessed,
all
as
one,
as
it
should
be.
At
that
time
they
connect
with
one
another,
palaces
to
palaces,
lower
to
upper,
male
and
female
together.
The
upper
light,
Neshama,
unify
in
a
more
concealed
and
hidden
light,
Haya.
And
that
which
is
more
concealed
is
included
in
what
is
concealed
more
than
itself,
AA,
until
everything
is
as
it
should
be—in
one
unification.
774)
This
is
why
Moses
knew
how
to
arrange
the
order
of
his
Master
more
than
all
the
people
in
the
world.
When
there
was
a
need
to
prolong,
he
prolonged;
and
when
there
was
a
need
to
be
brief,
he
was
brief.
He
said,
“Please,
Lord,
please
heal
her.”
He
who
prolonged
his
prayer
and
looks
at
her,
finally
comes
into
a
heartache.
But
we
learn
the
opposite—one
who
prolongs
his
prayer,
his
days
are
prolonged.
775)
One
who
prolongs
where
there
is
a
need
to
be
brief,
comes
into
a
heartache.
The
heart
is
Malchut,
extending
Mochin
de
Hochma,
called
“a
feast,”
as
it
is
written,
“Drink
and
be
drunken,
O
beloved.”
It
is
so
because
it
is
a
place
in
which
there
is
a
need
to
be
brief,
and
not
prolong,
for
all
is
above
and
must
not
be
extended
downward,
but
tied
in
a
connection
of
above
without
extension
until
they
are
all
one,
in
one
unification.
And
when
it
is
tied
together,
there
is
no
need
for
prolonging,
for
asking,
and
for
pleading.
And
when
prolonging
where
it
is
needed,
in
ZA—Hassadim
covered
from
Hochma—the
Creator
accepts
his
prayer,
for
it
is
the
glory
of
the
Creator,
ZA,
that
thanks
to
the
unification
of
the
prayer,
He
ties
connections
and
multiplies
blessings
above
and
below,
as
the
blessings
extend
from
above
downward.
Prolonging
one’s
prayer
means
extending
the
abundance
from
above
downward.
Making
one’s
prayer
brief
means
extending
it
only
from
below
upward.
Hence,
Malchut,
who
is
illumination
of
Hochma,
must
not
be
extended
from
above
downward
because
that
was
the
sin
of
the
tree
of
knowledge.
The
illumination
of
Hochma,
which
is
a
feast,
stands
entirely
above,
and
must
not
be
drawn
below.
Rather,
it
is
to
be
shortened,
tying
in
a
connection
of
above
without
prolonging,
so
he
would
extend
from
below
upward.
We
learn
about
it
that
one
who
prolongs
his
prayer
comes
into
a
heartache.
But
the
illumination
of
ZA,
who
is
covered
Hassadim,
is
the
opposite—it
is
a
Mitzva
[commandment/good
deed/correction]
to
extend
it
downward.
We
learn
about
it
that
one
who
prolongs
his
prayer,
his
days
are
prolonged.
776)
Within
that
palace
is
a
hidden
point,
a
spirit,
who
is
to
take
upon
her
another
spirit,
superior,
a
male.
When
spirit
is
in
spirit,
one
enters
the
other
and
becomes
one.
One
is
assembled
into
the
other
to
become
one,
like
a
tree
in
which
one
is
assembled
[grafting]
into
the
other,
and
it
is
one—a
kind
in
its
kind.
Woe
unto
one
who
assembles
a
kind
not
in
its
kind,
like
the
sons
of
Aaron,
who
wished
to
assemble
a
tree
with
another,
which
was
not
its
kind.
A
male
spirit
is
the
right
line;
the
female
spirit
is
the
left
line.
The
right
and
left
are
disputed:
the
left—Hochma—wishes
to
revoke
the
right—Hassadim—because
they
are
a
kind
not
in
its
kind,
for
one
is
Hochma
and
one
is
Hassadim.
The
dispute
continues
until
they
are
corrected
in
the
middle
line,
which
makes
peace
between
them
in
a
way
that
the
right
will
illuminate
from
above
downward,
and
the
left
will
illuminate
from
below
upward.
Then
they
unite
with
one
another.
It
is
so
because
by
the
left
not
being
extended
from
above
downward,
it
is
regarded
as
the
same
kind
as
the
right.
And
it
was
said,
“And
it
is
one—a
kind
in
its
kind,”
since
the
female
was
established
to
illuminate
the
Hochma
only
from
below
upward,
by
which
she
is
a
kind
in
its
kind
with
the
male.
Aaron’s
sons,
who
died,
drank
the
intoxicating
wine,
which
means
that
they
extended
the
Hochma
from
above
downward.
This
is
why
it
was
said,
“Like
the
sons
of
Aaron,
who
wished
to
assemble
a
tree
with
another,
which
was
not
its
kind,”
for
then
the
left
and
the
right
are
a
kind
not
in
its
kind.
777)
One
who
assembles
a
kind
in
its
kind
and
knows
how
to
connect
a
tie
in
its
tie,
a
palace
in
its
palace,
a
degree
in
its
degree,
has
a
portion
in
the
next
world.
This
is
the
wholeness
of
everything.
And
when
the
left
is
completed
in
the
right,
the
male
in
the
female,
and
also
the
palaces,
all
becomes
one
deed,
a
kind
in
its
kind.
What
emerges
from
that
perfection
is
called
Maase
Merkava
[the
work
of
assembling].
The
word
Merkava
comes
from
the
words
Markiv
[assembling]
and
Murkav
[assembled].
778)
“And
the
Lord
God
made
the
man.”
It
writes
the
full
name,
HaVaYaH
Elokim
[the
Lord
God],
for
man
is
a
deed
that
comes
out
of
the
Merkava,
HaVaYaH
Elokim,
who
assembled
one
in
the
other,
a
kind
in
its
kind,
a
work
of
wholeness
of
everything,
where
the
right
is
completed
by
the
left,
the
left
is
completed
by
the
right,
and
likewise
male
and
female.
When
they
were
completed
in
one
another,
they
were
called
ZA
and
Malchut,
HaVaYaH
Elokim,
the
full
name.
Happy
is
he
who
knows
how
to
tie
the
ties
of
faith
and
properly
unite
the
unification.
779)
As
there
are
high
and
holy
names,
such
as
the
name
Mem-Bet,
which
connect
to
one
another,
the
holy
name
HaVaYaH
is
interpreted
above
in
Bina,
and
interpreted
below
in
Malchut.
The
name
HaVaYaH
is
above
in
GAR,
in
the
unification,
HaVaYaH
EKYEH,
and
this
name
is
in
the
middle,
in
HGT,
in
the
unification,
HaVaYaH
Elokim.
This
name
is
also
below,
in
NHYM,
in
the
unification,
HaVaYaH
ADNI.
HaVaYaH
is
the
holy
name,
Ehad
[one],
the
meaning
of
everything,
including
all
the
names.
The
upper
world,
Bina,
GAR,
EKYEH,
unites
with
the
more
concealed
than
concealed
that
is
over
it—Hochma
that
is
called
HaVaYaH—and
this
is
the
unification,
HaVaYaH
EKYEH,
which
partakes
in
it,
and
it
is
one.
The
lower
world,
Malchut,
ADNI,
unites
with
the
concealed,
ZA,
HaVaYaH,
and
this
is
the
unification
HaVaYaH
ADNI.
The
one
in
the
middle,
Malchut
above
Chazeh
de
ZA,
Elokim,
unites
with
the
upper
holy
Merkava
atop
her,
HGT,
HaVaYaH,
and
this
is
the
unification
HaVaYaH
Elokim,
which
is
Maase
Merkava.
780)
Four
Merkavot
come
out
on
the
part
of
Bina,
four
Sefirot,
HGT
and
Malchut
above
the
Chazeh.
Four
Merkavot
come
out
on
the
part
of
Malchut
from
Chazeh
de
ZA
and
below,
called
ADNI,
four
angels—Michael,
Gabriel,
Uriel,
and
Rafael—as
each
one
is
interpreted
into
four.
Each
Merkava
is
four
when
the
degrees
look—three
lines
and
Malchut
who
receives
them.
Also,
they
are
all
four
each,
until
the
degrees
come
down
in
the
holy
name
ADNI
by
those
Merkavot
that
stand
and
travel
in
the
name
ADNI.
They
are
called
“bronze
mountains.”
There
are
upper
mountains,
HGT
de
ZA,
and
lower
mountains,
NHY
de
ZA,
which
illuminate
in
Malchut
and
stand
in
three
sides—right,
left,
and
middle—coming
out
of
gold,
silver,
and
bronze.
NHY
de
ZA
come
out
from
HGT
de
ZA,
which
are
called
“gold,
silver,
and
bronze.”
781)
The
bronze
below,
in
Beria,
is
because
those
Merkavot
that
come
out
of
the
name
ADNI
in
the
first
palace—four
Merkavot
that
come
out
of
two
spirits,
right
and
left,
from
the
sapphire
pavement—those
two
spirits
are
called
“two
bronze
mountains.”
782)
Four
Merkavot
come
out
of
those
two
spirits,
the
bronze
mountains,
four
Ophanim
that
use
the
name
ADNI
that
sank
in
the
angel,
Sandalfon,
minister
of
the
Panim.
Also,
all
the
Merkavot
are
messengers
in
the
world,
one
atop
the
other,
horses
and
carriages,
since
there
is
a
carriage
over
horses
that
pull
it.
783)
The
holy
name
ADNI
is
included
in
HaVaYaH,
who
is
YAHDONHY.
The
name
Elokim
is
not
included
in
another
name,
like
ADNI,
which
is
included
in
HaVaYaH,
and
whose
Behina
is
cancelled
in
HaVaYaH.
Rather,
the
name
Elokim
is
not
cancelled
and
included
in
another
name
because
there
is
a
living
God
[Elokim]
in
Bina,
and
from
the
name
Elokim
in
Bina,
the
name
spreads
into
Gevura
de
ZA
and
into
Malchut,
who
are
called
Elokim,
and
spreads
into
BYA.
Its
illumination
does
not
stop
anywhere,
but
spreads
on,
which
is
why
it
is
not
included,
being
cancelled
in
another
name.
784)
The
name
that
includes
all
the
names
is
HaVaYaH,
which—when
full—is
Yod
[Yod-Vav-Dalet]
He
[Hey-Aleph]
Vav
[Vav-Aleph-Vav]
He
[Hey-Aleph].
In
this
letter
combination
of
the
holy
name,
the
priest
knew
how
to
purify
in
all
his
sides
until
the
names
rose
on
several
sides
in
42
Ophanim,
in
the
expansion
of
the
harsh
spark
in
Bina,
which
includes
all
the
names.
The
name
HaVaYaH
includes
all
the
names,
Sefirot,
in
the
name
Mem-Bet,
which
is
KHB.
The
four
letters
of
simple
HaVaYaH
is
Keter.
The
ten
letters
of
the
filling
of
HaVaYaH,
Yod
[Yod-Vav-Dalet]
He
[Hey-Aleph]
Vav
[Vav-Aleph-Vav]
He
[Hey-Aleph],
is
Hochma,
and
with
the
28
letters
of
the
filling
of
the
filling,
Yod
[Yod-Vav-Dalet]
Vav
[Vav-Aleph-Vav]
Dalet
[Dalet-Lamed-Tav],
He
[Hey-Aleph]
Aleph
[Aleph-Lamed-Peh],
Vav
[Vav-Aleph-Vav]
Aleph
[Aleph-Lamed-Peh]
Vav
[Vav-Aleph-Vav],
He
[Hey-Aleph]
Aleph
[Aleph-Lamed-Peh],
they
are
42
letters
together.
The
name
HaVaYaH
includes
GAR,
KHB,
and
ZA
is
ten
letters
of
the
filling
Yod
[Yod-Vav-Dalet]
He
[Hey-Aleph]
Vav
[Vav-Aleph-Vav]
He
[Hey-Aleph],
like
Hochma.
Malchut
is
a
calculation
of
these
ten
letters,
which
is
45.
Thus,
the
name
HaVaYaH
comprises
all
ten
Sefirot.
This
is
why
it
was
said
that
it
includes
all
the
names,
for
the
Sefirot
are
called
“names.”
785)
The
name
HaVaYaH
includes
all
the
names
in
the
combination
AHIVAL
[Aleph-Hey-Yod-Vav-Lamed]
DINAM
[Dalet-Yod-Nun-Mem].
The
rest
of
the
names
are
included
in
those
letters,
connecting
with
the
name
HaVaYaH,
which
are
the
three
names
EKYEH,
Elokim,
ADNI.
Those
come
out
and
these
come
in.
Afterwards,
when
the
harsh
spark
from
Bina
turned
and
expanded,
the
letters
conjoined
within
her.
Letters
come
in
and
letters
come
out
in
those
nine
letters,
and
these
were
given
to
the
upper
holy
ones
to
go
by
the
way
of
joining
the
letters
of
the
unification
out
of
the
letters
of
the
names,
as
the
priest
would
know
how
to
join
the
names
in
the
letters
in
inscribed
letters.
Four
names
are
implied
in
the
combination
AHIVAL
[Aleph-Hey-Yod-Vav-Lamed]
DINAM
[Dalet-Yod-Nun-Mem].
These
are
HaVaYaH
and
the
three
names
EKYEH,
Elokim,
ADNI.
HaVaYaH
unites
with
them
in
GAR,
in
HGT,
and
in
NHY,
and
the
rule
is
that
he
does
not
double
a
letter
twice.
For
example,
in
HaVaYaH,
he
does
not
mark
two
letters
Hey,
but
one,
meaning
Yod-Hey-Vav.
Likewise,
in
EKYEH,
the
letter
bottom
Hey
is
missing
and
he
points
out
only
Aleph-Hey-Yod.
And
those
Hey
Yod
that
imply
the
Hey-Yod
of
Yod-Hey-Vav,
also
imply
the
Hey
Yod
of
Aleph-Hey-Yod,
and
the
Hey
Yod
of
Elokim.
The
exception
is
the
Yod
of
ADNI,
which
was
deliberately
doubled
because
it
is
a
specific
degree
that
is
not
found
in
all
the
letters,
for
it
indicates
disclosure
of
Hochma.
In
the
combination,
AHIVAL
[Aleph-Hey-Yod-Vav-Lamed]
DINAM
[Dalet-Yod-Nun-Mem],
there
is
the
name
HaVaYaH
with
all
the
names
unified
in
it.
All
the
other
names
in
the
level
conjoin
within
it
with
the
name
HaVaYaH.
In
the
unification
HaVaYaH
Elokim,
we
discern
that
Yod-Hey-Vav
in
it
implies
HaVaYaH,
the
letters
Aleph
Lamed
Hey
Yod
in
the
combination,
AHIVAL,
with
the
Mem
in
the
combination
DINAM
is
the
letters
Elokim.
For
this
unification,
we
took
six
letters
from
the
above-mentioned
combination—five
letters
AHIVAL,
with
those
Mem
of
DINAM,
leaving
the
three
letters
Dalet-Yod-Nun,
which
we
did
not
use
in
this
unification
HaVaYaH
Elokim.
In
each
unification,
several
letters
that
require
unification
come
in,
and
several
letters
that
do
not
need
unification
come
out.
In
the
unification,
HaVaYaH
Elokim,
the
letters
AHIVAL
Mem
from
the
unification
entered,
and
the
three
letters
Dalet-Yod-Nun,
which
did
not
need
this
unification,
came
out.
Similarly,
in
the
unification
HaVaYaH
ADNI,
seven
letters
come
in:
Yod-Hey-Vav
from
the
unification
AHIVAL,
which
is
HaVaYaH
and
Aleph
from
AHIVAL,
and
with
Dalet-Yod-Nun
from
DINAM.
And
two
letters
we
did
not
use,
Lamed
Mem,
come
out.
Afterwards,
when
the
harsh
spark
from
Bina
turned
and
expanded
in
the
name
Mem-Bet,
which
is
GAR,
in
which
there
is
the
unification
HaVaYaH
EKYEH,
four
letters
join
that
unification:
Yod-Hey-Vav
of
AHIVAL,
which
is
HaVaYaH
with
Aleph-Hey-Yod
of
AHIVAL,
which
are
EKYEH,
and
five
letters
that
are
not
needed
for
that
unification
come
out.
Letters
come
in
and
letters
come
out
in
those
nine
letters.
Of
the
nine
letters
AHIVAL
DINAM,
letters
come
in
for
unification,
and
come
out
meaning
remain
superfluous.
786)
It
is
written,
“And
they
had
the
hands
of
a
man
under
their
wings.”
Spirits,
animals,
and
Ophanim
are
all
winged.
The
hands
under
their
wings
are
to
receive
prayers
and
receive
those
who
repent.
“The
hands
of
a
man”
means
places
and
receptacles
to
accept
people
in
their
prayers
and
litanies,
and
to
open
doors
to
receive
them,
to
unite
and
to
tie
ties,
and
to
do
as
they
wish.
787)
These
places
and
receptacles
are
called
“The
hands
of
a
man”
because
they
are
for
man.
These
are
holy
names
that
rule
over
each
degree,
in
which
people
come
in
with
their
prayers
and
litanies
through
all
the
high
gates.
By
that,
the
lower
ones
rule
above.
788)
“And
the
Lord
said
unto
Moses,
‘Turn
your
hand
on
the
sky.’”
But
how
could
he
raise
his
hands
on
the
sky?
“Turn”
means
“lower”
[verb,
“bring
down”],
as
it
is
written,
“He
bowed
the
heavens
and
came
down,”
extending
from
above
downward.
“Your
hand”
means
“your
place,”
the
place
of
the
degree
you
are
in,
Tifferet.
This
is
an
extension
in
the
holy
name.
All
the
upper
ones
and
lower
ones
in
names
travel
and
exist,
and
people
enter
the
high
palaces
through
them,
and
there
is
no
one
to
protest
against
them.
Happy
are
those
who
know
how
to
set
up
the
unification
of
their
Master
properly
and
to
go
by
the
path
of
truth,
so
they
will
not
err
in
faith.
789)
There
is
a
high
secret
in
these
palaces
inside
the
faith,
Malchut
de
Atzilut
that
is
clothed
in
them,
who
is
called
faith.
All
the
animals
and
the
Merkavot
differ
from
one
another
in
order
to
include
these
in
those
favorably,
to
correct
them,
as
it
is
written,
“And
he
advanced
her
and
her
maidens
to
the
best.”
Within
these
seven
palaces
is
the
wholeness
of
above,
when
they
are
included
and
complemented
by
one
another.
Prayers
and
litanies
of
those
who
know
how
to
arrange
them—correct
them
above—enter
them,
as
it
is
written,
“And
seven
choice
maidens
to
give
to
her
from
the
king's
house.”
790)
This
is
the
order
of
the
seven
palaces
in
the
prayer,
“Maker,”
through
the
Eighteen
Prayer:
The
first
prayer
is
the
sapphire
pavement.
We
say,
“Maker
of
light
and
creator
of
darkness,”
as
it
is
the
illumination
of
the
good
stone,
sapphire,
which
sparkles
to
two
sides—right
and
left,
light
and
darkness—since
before
the
left
line
unites
with
the
right,
it
is
dark
because
the
Hochma
is
without
Hassadim.
Afterwards
we
say,
“How
plentiful
are
Your
works,
O
Lord,
you
have
made
them
all
with
wisdom.”
This
relates
to
all
the
Ophanim
and
wheels
in
the
first
palace.
It
is
said
about
them,
“You
have
made
them
all
with
wisdom,
the
earth
is
full
of
Your
possessions.”
Afterwards,
“The
King,
who
alone
is
exalted
ever
since,”
relating
to
the
holy
name
YAHDONHY
in
the
first
palace,
the
whole
of
the
holy
name,
who
is
complete
in
the
two
names
HaVaYaH
ADNI.
This
is
the
meaning
of
ascending
through
the
air.
It
is
said
about
that,
“And
lofty
since
days
of
old,”
since
“Lofty”
is
in
the
air.
Thus
far
are
the
intentions
of
the
first
palace.
791)
The
second
palace
is
“object
of
the
heaven.”
We
say,
“A
blessed
God,
great
in
knowledge,”
written
in
the
order
of
the
alphabet
[The
words
begin
with
letters
according
to
the
Hebrew
alphabet:
Aleph-Bet-Gimel-Dalet].
This
is
the
angel,
Orphaniel,
who
rules
in
the
second
palace,
which
includes
the
alphabet
of
small
letters,
and
the
order
of
the
alphabet
in
“A
blessed
God,
great
in
knowledge,”
is
small
letters.
Here
the
angels
are
the
ones
saying
“holy”
and
“blessed,”
for
here
it
is
Kedusha
[holiness],
as
we
say,
Kadosh,
Kadosh,
Kadosh
[holy,
holy,
holy],
and
“Blessed
be
the
glory
of
the
Lord
from
His
place.”
The
third
palace
say,
“To
the
blessed
God
they
shall
give
melodies.”
792)
The
fourth
palace
is
the
palace
of
Zechut
[merit].
We
say,
“Who
renews
in
His
kindness
the
work
of
creation,
each
day,
always,”
since
in
the
fourth
palace
the
lights
and
the
Dinim
in
the
world
reincarnate,
and
one
who
is
rewarded
with
life
is
renewed
as
before,
to
exist
in
the
light
of
the
right,
which
is
called
El
[God].
This
is
why
we
say,
“Who
renews
in
His
kindness.”
793)
The
fifth
palace
is
the
palace
of
love,
called
“Everlasting
love.”
It
is
an
extension
of
the
love
from
the
palace
that
is
called
“love.”
It
is
as
we
say,
“An
everlasting
love
You
have
loved
us,
the
Lord
our
God
...
Blessed
are
You,
the
Lord,
who
chooses
His
people
Israel
with
love,”
as
in,
El
Shadai.
794)
The
sixth
palace
is
the
palace
of
desire.
We
say,
“True,
and
firm,
and
right,
and
enduring.”
In
these
palaces
there
need
not
be
a
cessation
because
by
extending
the
prayer
and
the
desire,
the
palaces
join
together
and
connect
to
one
another
with
holy
names
that
govern
each
one.
795)
The
seventh
palace
is
the
palace
of
holy
of
holies.
We
say,
“Lord,
open
my
lips.”
This
is
the
secret
of
secrets,
which
we
must
say
in
a
whisper,
so
the
sound
is
not
heard.
Here
is
the
will
of
the
heart,
to
aim
and
to
raise
the
desire
from
below
upward
to
Ein
Sof,
to
tie
the
seventh,
the
palace
of
holy
of
holies,
to
the
seventh,
Bina
de
Atzilut,
one
in
the
other
from
below
upward.
This
is
because
all
the
palaces
are
included
in
the
palace
of
holy
of
holies,
and
Malchut
de
Atzilut
rises
with
them
to
Bina
de
Atzilut,
and
afterwards
from
above
downward,
extending
blessings
from
the
origin
of
life—the
seventh,
superior
palace
in
Atzilut,
which
is
Bina.
In
the
first
three
blessings,
we
extend
from
Bina
to
Bina
and
to
HGT
of
the
palaces.
In
the
last
three
blessings,
we
extend
from
Bina
to
NHY
of
the
palaces.
With
the
will
of
the
heart,
with
the
shutting
of
the
eyes,
with
the
letters
of
the
seven
upper,
holy
names,
which
are
BOCHU
[Bet-Vav-Chaf-Vav],
ACHDATAM
[Aleph-Chaf-Dalet-Tet-Mem],
CUZU
[Chaf-Vav-Zayin-Vav],
HASHTAPA
[Hey-Shin-Tav-Peh-Aleph],
BAM
[Bet-Mem],
BEMUCHAN
[Bet-Mem-Vav-Chaf-Nun],
MATZPATZ
[Mem-Tzadi-Peh-
Tzadi].
796)
The
seventh,
upper
palace
is
Bina,
the
origin
of
life.
This
is
the
first
blessing,
and
in
this
blessing
Malchut
ascends
to
Bina
with
all
that
is
included
in
her.
This
is
the
first
palace,
the
beginning
of
everything
from
above
downward,
for
all
the
Mochin
de
ZON
and
de
BYA
begin
with
Bina.
It
receives
the
seventh
palace
from
below,
the
palace
of
holy
of
holies
that
rose
and
was
included
in
Malchut
de
Atzilut,
to
connect
one
with
the
other,
seventh
to
seventh.
The
palace
of
holy
of
holies
is
the
seventh
of
the
palaces
of
Beria,
and
Bina—the
seventh
of
the
Sefirot
of
Atzilut,
if
counting
from
Yesod,
in
which
Malchut
is
included,
as
in
the
first
palace,
the
sapphire
pavement
of
Beria.
This
is
because
below
the
palace
of
holy
of
holies,
whomever
rises
to
the
upper
palace,
Bina,
rises.
797)
In
“Blessed
are
You,
the
Lord
our
God,
and
the
God
of
our
fathers,”
which
we
say
in
the
first
blessing
in
the
Eighteen
[prayer],
“Blessed”
implies
multiplication
of
all
the
lower
ones
that
were
included
in
the
animals,
the
seraphim,
and
the
Ophanim,
and
in
all
the
palaces
in
the
multiplication
of
the
palace
of
holy
of
holies.
All
those
were
included
and
are
now
present
in
Malchut
de
Atzilut
in
concealment,
and
then
Malchut
de
Atzilut
is
called
“Blessed”
because
she
was
blessed
with
all
those
multiplications
and
blessings,
and
the
secrets
that
were
complemented
in
her.
That
is,
since
all
the
lower
ones
in
the
palaces,
and
all
the
palaces
were
included
in
Malchut,
Malchut
is
called
“blessed.”
This
is
how
we
need
to
aim
when
we
say
the
word,
“Blessed.”
798)
“You”
points
to
the
crowning
of
the
hidden
letters
that
illuminate
in
Malchut.
“You”
is
the
whole
of
the
22
letters
from
Aleph
to
Tav.
This
is
the
Aleph-Tav
in
Atah
[you].
The
letter
Hey
in
Atah
indicates
that
the
letter
Hey,
who
is
Malchut,
includes
22
letters
from
above,
from
Yesod
de
ZA,
which
she
assembles
within
her.
This
is
the
Aleph-Tav
Hey
in
the
word
Atah.
When
Malchut
is
in
completeness
in
the
river,
Yesod
de
ZA,
which
is
gripped
to
her,
she
ascends
to
be
crowned
above,
in
ZA,
as
it
is
written,
“And
by
this
the
maiden
came
to
the
king.”
“And
by
this,”
by
Yesod,
who
is
called
“this.”
The
maiden
is
Malchut,
“Came
to
the
king,”
ZA.
And
then
it
is
written,
“All
that
she
said
was
given
to
her.”
This
is
“Blessed
are
You.”
We
should
aim
in
that,
and
tie
the
desire
to
that
when
we
say
“Blessed
are
You.”
799)
“The
Lord
our
God.”
The
intention
is
to
the
connection
and
unification
of
the
upper
King
above,
the
unification
of
HB,
since
HaVaYaH
[the
Lord]
is
Hochma,
“Our
God”
is
Bina.
When
the
maiden
came
to
the
King,
ZA,
“All
that
she
said
was
given
to
her,”
relating
to
the
illumination
of
these
HB,
to
be
given
to
her.
800)
“And
the
God
of
our
fathers.”
The
fathers,
HGT
de
ZA,
are
to
bless
Malchut.
This
is
“The
God
of
Abraham,”
Hesed,
“God
of
Isaac,”
Gevura,
“And
God
of
Jacob,”
Tifferet.
As
the
maiden,
Malchut,
did
not
leave
the
lower
ones
because
they
were
all
included
in
her,
so
she
was
never
abandoned
by
the
fathers,
HGT
de
ZA,
to
whom
she
grips
so
they
will
crown
her.
801)
Because
Malchut
was
blessed
with
each
of
the
HGT
de
ZA,
she
must
be
mentioned
with
each
one.
That
is,
we
say,
“God
of
Abraham,
God
of
Isaac,
and
God
of
Jacob,”
mentioning
the
name
“God,”
which
is
Malchut,
for
each
of
the
patriarchs.
Afterwards
they
all
gather
in
one
connection
and
are
crowned
with
her
when
we
say,
“The
great,
mighty,
and
terrible
God,”
which
is
all
of
them
together,
to
raise
her
up
to
HGT.
“God”
is
Malchut,
“Great”
is
Hesed,”
“Mighty”
is
Gevura,
and
“Terrible”
is
Tifferet.
And
the
name
“God,”
Malchut,
is
said
in
order
to
raise
her
to
all
HGT
together.
In
the
beginning,
in
“God
of
Abraham,
God
of
Isaac,
and
God
of
Jacob,”
she
received
from
them
from
above
downward,
from
HGT
to
Malchut.
Now,
in
“The
great,
mighty,
and
terrible
God,”
she
is
included
in
them
from
below
upward,
to
include
her
with
them.
This
is
so
because
when
we
say,
“The
great,
mighty,
and
terrible
God,”
they
are
all
included
in
her,
and
then
she
rises
with
HGT
to
Bina.
At
that
time
we
say,
“The
superior
God,
rewarding
good
Hassadim
[mercies],
acquiring
everything.”
“Superior
God”
is
the
right
line
of
Bina;
“Rewarding
good
Hassadim”
for
the
left
line
of
Bina;
and
“Acquiring
everything”
is
the
middle
line
of
Bina,
which
acquires
both
lines
together.
This
is
the
whole
of
everything,
since
all
the
Mochin
and
all
the
degrees
come
out
from
these
three
lines
in
Bina.
802)
“Who
remembers
the
Hassadim
of
the
fathers,”
when
HGT
and
Malchut
were
detained
with
Bina
and
entered
her
entrails,
when
they
were
included
in
the
interior
of
Bina,
called
“entrails,”
and
were
blessed
there.
It
is
so
because
“Remembers”
means
bestows,
that
Bina
bestows
Hassadim
upon
the
fathers,
HGT.
Afterwards
Bina
releases
them
from
the
Hitkalelut
and
takes
them
out
of
him,
when
they
are
blessed.
In
that
bowing,
when
we
say,
“Blessed
are
You
O
Lord,
protector
of
Abraham,”
here
everyone
comes
out
from
Bina
to
their
own
places,
since
“protector
of
Abraham,”
Hesed,
is
in
the
right,
and
in
the
right
they
are
all
properly
blessed.
803)
The
seventh
palace
is
the
upper
King,
Bina.
The
patriarchs,
HGT,
are
crowned
in
him,
rise
to
him
and
are
included
in
him.
Until
now,
before
we
say,
“A
King
who
helps,
saves,
and
protects,”
they
are
included
in
Bina.
That
palace,
Bina,
must
take
them
out
of
it,
and
when
it
takes
them
out
of
the
blessings
so
they
bestow
them
upon
the
maiden,
Malchut,
the
maiden
grips
to
the
patriarchs,
to
all
the
blessings
that
HGT
received
while
in
Bina.
And
although
they
have
already
been
included
in
the
palaces,
and
Malchut
has
already
been
included
in
HGT
and
Bina,
still,
now
that
HGT
went
out
of
Bina,
HGT
and
Malchut
grip
to
those
blessings
together.
And
when
we
say,
“A
King
who
helps,
saves,
and
protects,”
Bina
takes
them
out
of
her
blessings
and
they
each
come
to
his
place.
804)
The
seventh
palace,
the
high
and
holy
name,
BOCHU
[Bet-Vav-Chaf-Vav],
is
an
acronym
of
“blessing,”
“Hesed,”
“power,”
and
“judgment”
[in
Hebrew].
This
is
the
whole
of
everything.
It
is
Malchut
and
HGT
in
Bina,
since
“blessing”
is
Malchut,
Hesed
is
the
right
line,
“power”
is
the
left
line,
Gevura,
and
judgment
is
the
middle
line,
Tifferet.
This
is
EKYEH,
the
whole
of
the
Mochin,
since
the
name
BOCHU
is
the
adjacent
letters
to
those
of
the
name
EKYEH.
After
the
letter
Aleph
of
EKYEH
there
is
the
Bet
of
BOCHU,
after
Hey
of
EKYEH
there
is
Vav
of
BOCHU,
after
Yod
of
EKYEH
there
is
Chaf
of
BOCHU,
and
after
the
bottom
Hey
of
EKYEH
is
the
last
Vav
of
BOCHU.
These
letters
are
the
whole
of
everything
because
the
letters
of
the
name
BOCHU
took
out
those
who
come
out
from
them,
HGT
and
Malchut,
all
the
fathers,
Hesed,
power,
and
judgment,
implied
in
this
acronym,
and
the
one
who
conjoins
them,
called
“blessing,”
is
implied
in
its
initials.
805)
When
we
say,
“Blessed
are
You
O
Lord,
protector
of
Abraham,”
and
the
patriarchs
and
Malchut
come
out
of
Bina
to
their
place,
Malchut
grips
to
the
blessings
from
the
fathers.
They
extend
in
the
fifth
palace,
the
palace
of
love,
right,
Hesed,
to
connect
in
love
with
the
blessings
of
the
right,
extending
in
“Protector
of
Abraham,”
right.
And
so
it
should
be
blessed,
when
the
blessings
come
down
from
above
downward,
upon
their
exit
from
Bina
to
their
place,
where
the
fifth
palace
receives
the
blessings
first,
before
the
sixth
palace.
In
the
beginning,
they
were
included,
a
palace
within
a
palace.
But
now
they
take
blessings
to
be
one
before
the
other.
And
although
the
sixth
palace,
palace
of
desire,
travels
first,
before
the
fifth
palace,
since
the
blessings
are
from
the
right,
from
Hesed,
they
must
grip
to
the
fifth
palace,
Hesed,
and
not
to
the
sixth
palace,
Tifferet.
806)
Afterwards,
on
the
left,
Gevura,
we
say,
“You
are
mighty,”
which
is
a
bonding
of
the
words
“You”
and
“mighty,”
which
are
two
Dinim
because
“You”
is
Malchut,
Din,
and
“mighty”
is
the
left
line,
Din.
And
when
the
blessings
are
extended
from
what
the
fathers
received
while
in
Bina,
the
Din
is
included
in
Rachamim,
hence
the
Rachamim
are
on
that
side,
all
as
one.
This
is
the
meaning
of
what
we
say,
“Revives
of
the
dead,
supports
the
fallen,
and
heals
the
sick,”
which
are
Rachamim.
807)
Rachamim
is
the
holy
name,
ACHDATAM
[Aleph-Chaf-Dalet-Tet-Mem],
with
the
letters
of
the
name
Elokim,
since
the
letters
Aleph-Chaf-Dalet-Tet-Mem
come
before
the
letters,
Elokim
[Aleph-Lamed-Kof-Yod-Mem],
except
for
the
Aleph,
which
has
no
preceding
letter.
Likewise,
the
[final]
Mem
has
no
preceding
letter,
for
what
precedes
her
is
[not
final]
Mem.
The
Chaf
of
ACHDATAM
precedes
the
Lamed
of
Elokim,
the
Dalet
of
ACHDATAM
precedes
the
Hey
of
Elokim,
the
Tet
of
ACHDATAM
precedes
the
Yod
of
Elokim,
since
the
letters
Elokim,
Gevura—left
line—rose
to
be
crowned
above
in
Bina,
and
elicited
the
letters
ACHDATAM
there,
to
be
called
by
them.
It
is
so
because
when
the
letters
Elokim
rose
to
be
crowned
up
in
Bina,
who
is
called
“living
God,”
the
Hesed
in
Bina
subtracted
the
Dinim
in
the
letters
Elokim
that
ascended,
to
unite
in
diminished
Din.
The
name
ACHDATAM
is
74
in
Gematria,
and
the
name
Elokim
is
86.
The
name
ACHDATAM
expanded
from
Bina
down
to
the
palace
of
Gevura,
to
travel
from
within
those
other
letters
in
the
name
ACHDATAM,
in
which
the
Din
was
diminished,
and
to
rise
from
these
letters
to
the
name
Elokim
in
the
palace
of
Gevura,
to
mitigate
the
Dinim
in
it.
808)
When
the
letters
of
BOCHU
and
ACHDATAM
were
extended
from
above—from
Bina—in
the
fifth
palace,
Hesed,
and
in
the
fourth
palace,
Gevura,
the
blessings
began
to
grip
from
the
middle
all,
from
the
middle
line,
Tifferet,
in
the
sixth
palace,
the
palace
of
the
desire,
Tifferet.
The
blessings
grip
to
the
right
and
to
the
left,
as
Tifferet
consists
of
both.
This
is
why
we
say,
“You
are
holy.”
“You”
is
Malchut,
Gevura,
included
in
“holy,”
Tifferet,
Hesed.
Thus,
Tifferet
consists
of
both
Hesed
and
Gevura.
809)
We
say,
“And
Your
name,
‘Holy.’”
Since
we
say,
“You
are
holy,”
why
do
we
also
say,
“And
Your
name,
‘Holy’”?
After
all,
this
is
a
name,
and
this
is
You.
Similarly,
Malchut
is
called
“a
name”
and
called
“You.”
Wherever
there
is
a
unification
and
a
connection
of
the
Sefirot
in
one
another,
Kedusha,
an
addition
of
Kedusha
must
be
extended.
But
the
addition
is
more
important
than
anything.
This
is
why
in
all
of
them,
in
the
first
and
second
blessings,
it
is
written,
“You,”
and
not
more,
while
here—in
the
third
blessing—Tifferet,
which
unites
and
connects
the
Sefirot
HG
to
one
another,
in
that
place
we
say
Kedusha
and
an
addition
of
Kedusha.
“You
are
holy”
is
Kedusha,
and
“And
Your
name,
‘Holy’”
is
an
addition
of
Kedusha.
And
“Holy
each
day”
are
the
rest
of
the
upper
Kedushot
[pl.
of
Kedusha]
in
each
palace,
sanctified
by
the
addition
of
Kedusha
because
the
first
Kedusha
is
for
Malchut
herself,
and
an
addition
of
Kedusha
is
to
sanctify
all
the
others,
the
Kedushot
in
each
and
every
palace.
The
right
line
is
Hassadim,
VAK.
The
left
line,
illumination
of
Hochma,
is
GAR.
However,
it
cannot
illuminate
without
Hassadim,
since
one
is
in
Holam
and
the
other
is
in
Shuruk,
and
the
middle
line
unites
them
with
one
another.
And
then
there
is
Hochma
and
Hassadim
in
both,
which
are
VAK
and
GAR.
And
yet,
the
VAK
de
Hassadim
are
regarded
as
the
majority
of
the
Mochin,
and
the
illumination
of
Hochma,
GAR,
is
considered
an
addition
of
Kedusha.
This
is
why
it
was
said
that
wherever
there
is
a
unification
and
connection
of
the
Sefirot
in
one
another,
there
needs
to
be
an
extension
of
Kedusha,
and
an
addition
of
Kedusha.
Wherever
the
middle
line
unites
and
connects
the
two
lines
in
one
another,
Kedusha
is
on
the
part
of
the
right
line,
VAK,
and
an
addition
of
Kedusha
is
on
the
part
of
Hitkalelut
of
the
left
line
in
the
right.
The
addition
is
more
important
than
everything
else
because
the
addition
is
considered
GAR,
which
is
more
important
than
Hassadim,
which
are
VAK.
Malchut
in
Gadlut
has
only
Kelim
de
Hassadim
because
the
Kelim
de
Achoraim
de
Malchut,
Kelim
for
illumination
of
Hochma,
fell
into
Beria
in
seven
palaces.
For
this
reason,
Malchut
does
not
receive
illumination
of
Hochma,
except
by
Hitkalelut
in
these
seven
palaces,
since
Hochma
dresses
only
in
them.
It
was
said
here
that
the
first
Kedusha,
Hassadim
and
VAK,
is
for
Malchut
herself,
and
the
addition
of
Kedusha
is
to
sanctify
all
the
others,
the
rest
of
the
upper
Kedushot
in
each
palace,
which
are
sanctified
by
the
addition
of
Kedusha.
This
is
so
because
an
addition
of
Kedusha,
Hochma
and
GAR,
illuminates
only
in
those
seven
palaces,
as
they
are
its
Kelim
de
Achoraim.
810)
Afterwards
everything
was
sanctified
from
above,
from
Bina,
and
from
all
the
patriarchs,
HGT.
Everything
was
tied
in
one
knot,
in
what
we
say,
“Blessed
are
You
O
Lord,
the
holy
God.”
Here
everything
is
one
connection
because
we
say,
“Blessed
are
You
O
Lord,
the
holy
God.”
This
is
why
Tifferet
is
called
“union,”
tying
everything
in
one
unification.
Happy
is
he
who
knows
how
to
set
up
the
praises
of
his
Master
where
he
should.
Thus
far,
it
is
in
the
first
three
blessings,
Dvekut,
and
blessings
and
Kedusha
together
in
the
patriarchs,
HGT.
The
blessing
is
one,
Hesed,
two
is
Gevura,
and
three
is
Tifferet.
811)
Henceforth,
in
the
Eighteen
Prayer,
there
are
questions
and
pleas.
But
first,
one
must
seek
to
know
the
words
of
his
Master,
so
as
to
show
passion
toward
Him
so
he
does
not
part
from
Him.
This
is
the
prayer,
“Grant
us
from
You
wisdom,
understanding,
and
intelligence,”
since
one
needs
to
partake
in
the
Kedusha
of
the
upper
holy
name,
to
be
crowned
in
it.
The
name
of
blessings
and
Kedushot
is
CUZU
[Chaf-Vav-Zayin-Vav],
which
is
the
holy
name,
HaVaYaH,
who
is
holy
in
Kedusha.
The
letters
HaVaYaH
elicited
from
them
other
letters,
CUZU,
since
they
are
the
letters
next
to
HaVaYaH.
After
the
Yod
of
HaVaYaH
there
is
Chaf
of
CUZU,
and
next
to
the
Hey
of
HaVaYaH
is
Vav
of
CUZU.
Next
to
the
letter
Vav
of
HaVaYaH
is
Zayin
of
CUZU,
and
next
to
the
bottom
Hey
of
HaVaYaH
is
the
last
Vav
of
CUZU.
The
connection
of
the
names
HaVaYaH
and
CUZU
is
as
the
connection
of
male
in
female,
where
the
name
HaVaYaH,
which
illuminates
in
ZA,
is
male,
and
the
name
CUZU,
which
illuminates
in
the
palaces,
is
the
female.
These
upper
holy
names
are
the
Kedusha.
812)
The
other
letters
CUZU
are
called
Tal
[dew],
the
dew
of
heaven,
which
is
the
sum
of
its
letters,
for
CUZU
is
39
in
Gematria
[same
as
Tal].
It
is
so
because
here,
below,
in
Malchut,
all
things
are
in
calculation,
in
illumination
of
Hochma,
called
“calculation,”
and
“a
number.”
Also,
there
is
no
calculation,
except
for
the
moon,
Malchut,
since
the
Hochma
does
not
appear
in
any
Sefira
but
Malchut.
Thus,
there
is
no
calculation
except
in
Malchut.
This
is
why
he
must
connect
to
the
Kedusha
of
his
Master
and
not
part
from
Him.
And
when
he
asks,
the
beginning
of
the
pleading
should
be
to
know
his
Master,
to
show
his
passion
for
Him,
which
is
the
first
request,
“Grant
us
from
You
wisdom,
understanding,
and
intelligence.”
Henceforth,
he
will
part
a
little
and
ask
the
pleas
that
he
needs
to
ask.
813)
All
his
questions
will
be
after
he
arranges
the
order.
Likewise,
all
his
questions
will
be
in
litanies
and
requests
before
his
Master,
and
He
will
not
remove
Himself
from
him,
meaning
will
be
angered.
Happy
is
he
who
knows
how
to
arrange
that
order,
to
go
by
the
straight
path
as
he
should.
814)
As
fire
unites
in
water,
and
water
in
fire,
south
in
north,
and
north
in
south—since
fire
and
water
are
the
internality,
HG,
and
south
and
north
are
the
externality,
HG,
east
in
west
and
west
in
east,
which
are
Tifferet
and
Malchut—so
everything
connects
together
and
the
unification
is
completed
in
one
another.
815)
All
who
know
how
to
properly
setup
their
prayer,
including
these
palaces
in
one
another
and
tying
them
to
one
another,
that
person
is
connected
to
them
and
brings
himself
close
to
being
included
in
them.
He
makes
a
request,
and
it
is
given
to
him;
happy
is
he
in
this
world
and
in
the
next
world.
816)
Once
he
has
completed
his
requests
and
the
body
is
complete
on
all
sides,
in
joy
of
the
heart,
and
he
asked
and
concluded
the
requests,
he
will
draw
blessings
and
joys
below
in
the
third
palace,
Netzah,
once
more—to
extend
below.
This
is
the
blessing,
“Be
favorable,
the
Lord
our
God,
toward
Your
people
Israel,”
since
the
stands,
the
legs,
NH,
are
the
supports
of
the
Guf,
Tifferet,
and
their
beginning
below
the
Guf
[body]
is
called
“two
thighs”
until
they
reach
the
knees.
That
is,
the
two
legs
NH
divide,
where
the
thighs
up
to
the
knees
are
the
blessing,
“Be
favorable,”
and
from
the
knees
on
it
is
the
blessing,
“Who
brings
His
Divinity
back
to
Zion,”
and
the
blessing,
“We
are
thankful.”
817)
These
are
the
stands
that
stand
over
the
offering,
corresponding
the
two
thighs,
NH.
And
here,
in
the
third
palace,
is
the
beginning
of
two
thighs
above,
in
the
Guf,
up
to
the
knees,
which
is
the
connection
of
the
prophets,
since
prophecy
extends
from
NH
de
Atzilut,
and
visions
from
NH
of
the
palaces.
This
is
in
the
letters
of
the
holy
name
HASHTAPA
[Hey-Shin-Tav-Peh-Aleph],
which
is
the
name
Tzvaot
[hosts],
replacing
the
letters
Aleph-Bet
with
the
letters
Aleph-Tav
Bet-Shin
Gimel-Reish
Dalet-Kof,
etc..
The
first
letters
of
Aleph-Tav
Bet-Shin
ascend,
and
the
second
letters
of
Aleph-Tav
Bet-Shin
descend.
The
name
Tzvaot
is
prophets,
and
the
name
HASHTAPA
is
visions,
and
NH
are
called
Tzvaot.
818)
In
the
third
palace,
it
is
a
high
secret,
called
Baraita,
since
Baraita
means
external
[in
Aramaic].
NH
are
outside
the
Guf,
Tifferet.
When
a
person
reaches
the
knees,
in
Hod,
he
will
kneel
and
say,
“Blessed
are
You,
O
Lord,
Who
returns
His
Divinity
to
Zion.”
But
here
the
Baraitot
[pl.
of
Baraita]
returned
to
being
Mishnah
and
were
blessed
together,
since
NH
of
the
palaces
were
included
here,
in
the
palace
of
holy
of
holies,
in
Malchut,
who
is
the
Mishnah,
“His
Divinity
to
Zion,”
since
Zion
is
Yesod
of
Malchut.
819)
The
second
palace
below
is
the
palace
of
“an
object
of
the
heaven,”
in
which
the
souls
are
entrusted,
to
ascend
and
be
seen
in
the
vision
of
a
dream,
below
the
thighs,
as
knees,
since
the
dream
extends
below
the
thighs.
We
say,
“We
Thank”
in
it,
kneeling,
thanking
for
the
souls,
and
we
say,
“For
our
souls,
which
are
entrusted,”
until
he
reaches
the
blessing,
“Your
name
is
‘The
Good,’
and
to
You
it
is
fitting
to
thank.”
820)
This
is
within
the
holy
name
BAM
[Bet-Mem]
BAMUCHAN
[Bet-Mem-Vav-Chaf-Nun],
which
are
the
letters
next
to
the
names
El,
Elokim,
which
are
HG
de
Atzilut,
as
it
is
written,
“Elokim
HaVaYaH
[God,
the
Lord],
He
knows.”
All
of
these
other
letters
BAM
BAMUCHAN
that
come
out
from
El
Elokim
and
below
in
the
second
palace
is
the
dream,
to
let
souls
into
this
place,
to
see
the
vision
of
the
dream.
We
must
extend
in
these
blessings
to
find
rest
in
this
world
and
in
the
next
world.
821)
The
bottom
palace,
the
palace
of
the
sapphire
pavement,
is
Yesod
and
Malchut,
when
we
say,
“Establish
peace,
goodness,
and
blessing.”
Here
is
the
whole
of
the
peace,
peace
above—in
Yesod
de
ZA—and
peace
below—in
Yesod
de
Malchut,
peace
on
all
sides—right
and
left,
peace
in
the
household
of
above,
in
Yesod
and
Malchut
in
the
palaces
of
Atzilut,
peace
in
the
household
of
below,
since
the
palace
of
the
sapphire
pavement,
in
which
there
are
Yesod
and
Malchut
in
the
palaces
of
Beria,
is
the
household
of
below,
in
one
bonding
with
the
household
of
above.
From
here,
peace
is
extended
to
all
the
lower
ones,
outside
the
palaces
of
Beria.
822)
Here
everything
is
included
and
completed
together,
ZA
above
and
Malchut
below,
in
one
illumination,
in
a
Zivug,
to
complement
the
full
name
HaVaYaH
Elokim,
where
HaVaYaH
is
ZA
and
Elokim
is
Malchut.
This
name
is
complete
in
all
the
palaces
included
in
Malchut
and
in
all
the
upper
lights
included
in
ZA,
so
they
are
all
one.
823)
When
a
person
who
intends
all
those
intentions
is
requested
to
go
outside
the
palace,
he
will
pretend
to
be
leaving
the
company
of
the
King,
His
palace,
and
will
lower
himself
before
Him.
However,
he
will
be
glad
because
he
is
the
first
to
receive
the
crown
of
extension
of
the
blessings
that
extend
from
the
unification
of
his
Master.
He
is
a
son,
for
he
is
from
among
those
in
the
King’s
palace.
It
is
so
because
when
he
leaves
the
King
and
everything
unites
in
all
those
Behinot—in
the
connection
of
the
unification,
the
blessings,
the
Kedusha,
and
the
addition
of
Kedusha—the
Creator
summons
the
household
of
above,
who
are
all
the
degrees
that
have
been
unified
by
Him,
and
tells
them,
“Write
that
person
among
those
who
are
called
Who
esteem
His
name.’”
824)
“Who
esteem
His
name”
are
those
who
think
and
intend
in
His
name,
to
unite
palaces
with
palaces,
to
tie
ties,
and
to
unite
everyone
in
one
unification.
They
are
the
ones
who
esteem
His
name,
as
it
is
written,
“And
who
esteem
His
name.”
Then
he
is
written
among
those
who
esteem
His
name,
and
he
is
noted
and
becomes
known
above,
and
is
completed
above
and
below.
825)
Anyone
who
comes
near
to
his
Master
and
prays
his
prayer,
but
does
not
complete
the
unification,
and
is
not
concerned
with
his
Master’s
honor,
tying
ties,
it
is
better
for
him
if
he
were
not
born.
The
Creator
says,
“Write
that
man
childless,
a
failure
of
a
man
in
his
life,”
as
it
is
written,
“Who
robs
his
father
and
his
mother,”
who
are
the
Creator
and
His
Divinity.
826)
Here
everything
is
completed
above
and
below,
the
holy
name
that
governs
above,
MATZPATZ,
MATZPATZ,
which
comes
out
of
“Lord,
Lord
[HaVaYaH,
HaVaYaH],
O
merciful
and
gracious
God
[El],”
since
HaVaYaH
is
MATZPATZ
when
replacing
the
letters
Aleph-Bet
with
the
letters
Aleph-Tav
Bet-Shin.
Here
the
holy
name
HaVaYaH,
HaVaYaH
is
to
be
sanctified
in
its
letters
in
a
congregation
of
ten,
and
the
other
letters,
MATZPATZ,
MATZPATZ,
are
for
the
sanctity
of
the
individual
in
a
prayer.
We
say
the
13
qualities
only
in
public,
and
alone,
we
say
the
13
qualities
in
replacement
of
Aleph-Tav
Bet-Shin,
which
is
MATZPATZ,
MATZPATZ.
After
he
completes
saying
the
13
qualities,
he
stands
on
his
legs
to
confess
his
sins,
so
the
Sitra
Achra
is
unable
to
slander
him
and
surrenders
before
him.
Then
he
persists
his
existence
to
be
blessed
by
the
King’s
house.
827)
Happy
is
he
who
is
sanctified
in
the
prayer
in
this
manner,
ties
connections,
unifies
unifications,
properly
intends
in
everything,
and
does
not
stray
to
the
right
or
to
the
left.
His
prayer
will
not
return
denied;
the
Creator
sentences
and
he
revokes.
It
is
written
about
it,
“Your
father
and
mother
will
be
glad,
the
one
who
bore
you
shall
rejoice.”
He
has
a
portion
in
this
world
and
in
the
next
world.
828)
It
is
written,
“She
rises
while
it
is
still
night
and
give
prey
to
her
household,
and
a
portion
to
her
maidens.”
Malchut
gives
of
the
multiplicity
of
blessings,
of
Kedusha,
and
of
the
additional
Kedusha
that
she
receives,
as
it
is
written,
“And
in
the
evening
he
dispenses
the
spoil,”
for
Malchut
dispenses
portions
to
all,
and
even
gives
a
portion
only
to
the
Sitra
Achra.
829)
This
matter
is
for
the
faithful.
The
portion
of
the
Sitra
Achra
is
all
of
man’s
iniquities
and
sins,
when
he
tied
ties
of
the
unification
and
confessed
them.
They
are
all
on
the
Sitra
Achra,
and
they
are
the
portion
and
lot
of
the
Sitra
Achra.
If
he
did
not
confess
them,
the
slanderer
would
slander
him
and
overcome
him.
830)
If
he
confesses
all
his
iniquities
in
a
prayer,
tying
the
ties
of
unification,
and
upper
and
lower
are
blessed,
as
well
as
the
portion
of
the
Sitra
Achra—who
takes
to
his
portion
all
the
iniquities
and
sins
he
had
confessed.
This
is
the
he-goat,
as
it
is
written,
“And
confessed
over
him
all
the
iniquities.”
It
is
also
written,
“And
the
goat
shall
bear
upon
him
all
their
iniquities.”
This
is
its
portion,
its
fortune,
and
its
lot.
If
a
person
reverts
to
his
bad
ways,
woe
unto
him,
for
he
takes
back
all
the
iniquities
from
that
side
against
the
will
of
that
side.
And
because
he
takes
them
from
that
side
against
the
will
of
that
side,
he
harms
him
and
becomes
his
slanderer,
slandering
about
him.
But
when
he
confesses
them,
that
other
side
takes
them
and
it
is
his
portion
and
fortune.
831)
The
issue
with
the
offering
is
that
one
needs
to
confess
over
the
offering
for
all
his
iniquities
and
sins,
to
give
a
portion
to
the
Sitra
Achra.
The
whole
of
the
offering
is
to
the
side
of
Kedusha,
which
is
the
portion
of
Kedusha
and
desire
of
Kedusha,
and
to
the
Sitra
Achra
is
the
portion
of
iniquities
and
sins
that
were
given
in
the
confession
over
the
flesh
of
the
offering,
as
it
is
written,
“If
your
enemy
is
hungry,
feed
him
bread;
if
he
is
thirsty,
give
him
water
to
drink,
for
you
are
piling
embers
on
his
head,
and
the
Lord
will
pay
your
reward.”
It
is
also
written,
“And
the
king
and
Haman
came
to
the
feast.”
Happy
is
he
who
knows
His
ways,
to
walk
by
the
path
of
truth.
832)
Anyone
who
does
not
know
how
to
establish
the
praise
of
his
Master,
it
is
better
for
him
not
to
be
born
because
the
prayer
must
be
complete
above,
out
of
thought,
the
will
of
the
heart,
the
voice,
and
the
word
of
the
mouth,
to
make
wholeness,
connection,
and
unification
above.
As
it
is
above,
and
as
the
wholeness
comes
out
from
above
downward,
so
it
should
be
from
below
upward,
properly
tying
the
connection.
833)
The
secret
is
for
the
friends
to
walk
on
the
straight
path.
Thought,
will,
voice,
and
speech
are
four
that
tie
the
ties,
opposite
HG
TM.
Thought
and
will
are
HB,
voice
and
speech
are
TM.
Once
they
all
tie
ties
together,
they
all
become
one
Merkava,
to
instill
Divinity
upon
them—the
speech—and
then
all
become
four
pillars
to
crown
in
them,
and
Divinity
relies
on
them
in
all
those
high
connections.
834)
The
thought,
which
is
Hochma,
elicits
and
begets
the
will,
Bina.
The
will
that
comes
out
of
the
thought
begets
and
elicits
the
audible
voice,
ZA,
and
the
audible
voice
ascends
to
tie
ties
from
below
upward,
the
lower
palaces
in
the
upper
ones.
The
voice—which
ties
connections
between
the
two
lines
in
Bina,
and
extends
blessings
from
above
downward,
from
Bina,
in
secret—relies
on
those
four
pillars—thought,
will,
voice,
and
speech,
HB
TM.
The
reliance
is
at
the
Sium
[end]
of
the
tie,
in
the
speech,
Malchut,
the
place
where
everything
is
tied
together
and
they
all
become
one,
since
Malchut
receives
everyone
into
her.
835)
Happy
is
he
who
ties
the
ties
of
his
Master,
authorizes
supports
properly,
and
intends
in
all
those
matters.
He
is
happy
in
this
world
and
in
the
next
world.
Thus
far
the
palaces
on
the
side
of
Kedusha
have
been
perfected.