The
Child
29.
Rabbi
Yitzhak
and
Rabbi
Yehuda
were
walking
along
the
way.
They
reached
that
place
of
the
village
of
Sachnin,
where
Rav
Hamnuna
Saba
was,
and
stayed
as
guests
at
his
wife’s,
who
had
a
young
son,
and
each
day
he
was
at
school.
That
day,
he
went
up
from
school
and
came
to
his
home,
and
saw
those
sages.
His
mother
told
him,
“Approach
those
sublime
people
and
receive
blessings
from
them.”
He
approached
them.
While
he
approached
them,
he
turned
back
and
said
to
his
mother,
“I
do
not
want
to
approach
them,
since
that
day,
they
did
not
read
the
Shema
reading,
and
I
was
taught
that
anyone
who
does
not
read
the
Shema
reading
in
its
time
is
in
banishment
that
entire
day.”
30.
They
heard
and
wondered,
picked
him
up
and
blessed
him.
They
said,
“Indeed,
so
it
is;
we
did
not
read
the
Shema
reading,
as
this
day,
we
have
been
busy
with
a
groom
and
a
bride
who
did
not
have
enough
and
were
late
to
connect,
and
there
was
no
one
to
plead
in
their
favor,
so
we
pleaded
in
their
favor.
This
is
why
we
did
not
read
the
Shema
reading
in
its
time,
and
one
who
engages
in
a
commandment
is
exempt
from
the
commandment.”
They
said
to
him,
“My
son,
how
did
you
know?”
He
told
them,
“I
recognized
it
through
the
smell
of
your
clothes
when
I
approached
you.”
They
wondered,
sat,
washed
their
hand,
and
ate
bread.
31.
Rabbi
Yehuda,
his
hands
were
dirty,
and
he
washed
his
hands
and
blessed.
Before
he
washed
his
hands,
the
child
told
them,
“If
you
are
disciples
of
the
Hassid
Rav
Shmaaiah,
you
should
not
have
blessed
with
dirty
hands,
and
one
who
blesses
with
dirty
hands
must
die.”
32.
That
child
opened
and
said,
“When
they
come
to
the
Tent
of
Meeting,
they
will
wash
their
hands
and
they
will
not
die.”
We
learned
from
this
verse
that
one
who
does
not
take
care
of
that
and
appears
before
the
king
with
dirty
hands
must
die.
This
is
so
because
man’s
hands
sit
at
the
top
of
the
world;
there
is
one
finger
in
man’s
hand,
which
is
the
finger
that
Moses
lifted,
the
middle
finger,
which
corresponds
to
Moses,
the
middle
line.
33.
It
is
written,
“And
you
shall
make
bars
of
acacia
wood,
five
for
the
frames
of
the
one
side
of
the
tabernacle,
and
five
bars
for
the
frames
of
the
other
side
of
the
tabernacle.”
And
it
is
written,
“and
the
middle
bar,
halfway
up
the
frames,
shall
run
from
end
to
end.”
The
middle
bar
is
included
in
those
five
bars.
Two
bars
from
here,
and
two
from
here,
and
one
in
the
middle
is
the
middle
bar,
Jacob’s
pillar,
Moses,
Tifferet.
Two
bars
before
him
are
Hochma
and
Gevura;
two
bars
behind
him
are
Netzah
and
Hod.
Opposite
that
there
are
five
fingers
in
man’s
hand,
and
the
middle
bar,
the
middle
finger,
called
Ammah,
is
in
the
middle,
bigger
and
higher
than
all,
and
the
other
fingers
stand
in
it,
since
Tifferet
incorporates
all
the
VAK
[six
edges].
34.
These
five
bars
are
called
“five-hundred
years,”
HGT
NH
of
ZA
in
which
the
tree
of
life
walks.
The
holy
covenant
awakens
in
the
five
fingers
of
the
hand
since
Yesod
contains
within
it
HGT
NH.
Hence,
all
the
blessings
of
the
priest
depend
on
the
fingers,
and
Moses’
spreading
of
the
hands
was
about
that.
35.
If
all
this
is
in
the
fingers,
there
is
no
question
that
they
must
be
clean
when
using
them
to
bless
the
Creator,
since
in
them
and
in
their
similitude,
the
upper
HGT
NH
that
are
implied
in
them,
the
holy
name
is
blessed.
Hence,
you,
who
have
gained
much
wisdom,
how
did
you
not
take
care
of
that?
How
did
you
not
serve
the
Hassaid
Rabbi
Shmaaiah,
who
said,
‘Any
filth
and
dirt
goes
up
to
the
Sitra
Achra,
since
the
Sitra
Achra
is
nourished
by
those
filth
and
dirt;
hence,
last
water
is
a
must.’”
36.
They
were
perplexed
and
could
not
speak.
Rabbi
Yehuda
said,
“Son,
what
is
the
name
of
your
father?”
The
boy
was
silent
for
a
moment,
then
arose,
went
to
his
mother,
and
kissed
her.
He
said,
“Mother,
these
sages
asked
me
about
my
father;
do
I
tell
them?”
His
mother
replied,
“Son,
have
you
checked
them,
if
they
are
kosher
[fitting/worthy]?”
He
said,
“But
I
did
check
them
and
did
not
find
them
as
they
should
be.”
His
mother
whispered
to
him,
and
he
returned
to
them
and
said,
“You
asked
about
my
father,
but
he
has
already
departed
from
the
world,
and
each
day,
when
holy
pious
people
walk
along
the
way,
he
drives
their
donkeys.
And
if
you
are
high
holy
ones,
how
did
you
not
find
him
walking
and
driving
your
donkeys
behind
you?”
37.
“However,
in
the
beginning,
I
saw
in
you
that
you
did
not
read
the
Shema
reading,
and
now
I
see
in
you
that
you
are
not
high
holy
ones,
since
my
father
did
not
see
a
holy
one
riding
a
donkey,
who
does
not
lead
a
donkey
after
him
in
order
to
bear
the
burden
of
Torah.
And
since
you
were
not
rewarded
with
my
father
leading
your
donkeys
behind
you,
I
will
not
tell
you
who
is
my
father.”
Rabbi
Yehuda
said
to
Rabbi
Yitzhak,
“It
seems
to
us
that
this
child
is
not
a
human
being.”
They
ate,
and
that
child
was
saying
words
of
Torah
and
innovations
in
the
Torah.
They
said,
“Please
may
we
bless.”
He
said
to
them,
“Well
said,
for
the
holy
name
is
blessed
in
this
blessing
only
after
summoning.”
38.
“I
will
bless
the
Lord
at
all
times.”
What
did
David
wish
to
say,
“I
will
bless
the
Lord”?
David
saw
that
there
is
a
need
for
summoning,
and
said,
“I
will
bless.”
When
a
person
sits
at
his
table,
the
Shechina
[Divinity]
stands
there
and
the
Sitra
Achra
stands
there.
When
a
person
summons
in
order
to
bless
the
Creator,
the
Shechina
is
established
upwards,
to
receive
blessings,
and
the
Sitra
Achra
surrenders.
If
a
person
does
not
summon
to
bless
the
Creator,
the
Sitra
Achra
hears
and
delights,
for
he
will
have
a
part
in
this
blessing.
39.
Why
is
there
no
summoning
in
the
rest
of
the
blessings?
This
matter
of
the
blessing
that
we
bless
over
is
the
summoning.
One
who
blesses
for
the
fruit,
that
fruit
is
the
summoning,
and
we
bless
over
it.
The
Sitra
Achra
has
no
part
in
it.
However,
before
that,
while
that
fruit
was
in
the
authority
of
the
Sitra
Achra,
we
do
not
bless
over
it,
as
it
is
written,
“It
shall
be
as
uncircumcised
to
you;
it
shall
not
be
eaten,”
as
it
is
in
the
authority
of
the
Sitra
Achra.
We
do
not
bless
over
that
fruit
so
that
the
Sitra
Achra
will
not
be
blessed.
Once
it
has
emerged
from
the
authority
of
the
Sitra
Achra,
after
the
years
without
circumcision,
it
shall
be
eaten
and
we
bless
over,
and
the
fruit
is
the
summoning
for
the
blessing.
It
is
likewise
with
all
the
things
in
the
world
over
which
we
bless;
they
are
all
the
summoning
for
the
blessing,
and
the
Sitra
Achra
has
no
part
in
them.
40.
It
is
so
with
the
blessing
over
the
food,
as
well,
for
the
cup
of
the
blessing
is
regarded
as
a
summoning.
So,
why
do
we
say,
“Please
let
us
bless”
as
a
summoning?
It
is
because
at
first,
when
he
drank,
he
said,
“Creator
of
the
fruit
of
the
vineyard.”
Thus,
the
wine
was
already
used
for
the
summoning,
so
now,
in
the
blessing
over
the
food,
there
is
a
need
for
change,
for
a
different
summoning,
since
that
cup
is
for
the
Creator
and
not
over
the
food.
Thus,
we
need
a
verbal
summoning.
41.
“Let
us
bless,
of
whose
we
have
eaten”
is
the
summoning.
“Blessed
[is
He]
for
we
have
eaten”
is
the
blessing.
Thus,
why
is
there
a
need
to
first
say
“Please
let
us
bless”?
It
is
indeed
so.
However,
“Let
us
bless,
of
whose
we
have
eaten”
is
a
different
blessing;
it
is
a
summoning
to
bless
“creator
of
the
fruit
of
the
vineyard,”
since
first,
when
we
say,
“Please,
let
us
bless,”
it
is
simply
a
summoning
for
a
cup
of
blessing,
Malchut.
This
cup,
once
it
is
taken,
there
is
another
summoning
in
the
words
“let
us
bless,”
the
upper
world,
ZA,
from
which
all
the
food
and
blessings
come.
For
this
reason,
it
is
in
a
concealed
manner,
where
the
name
is
not
mentioned
there,
but
rather,
“Let
us
bless,
of
whose
we
have
eaten,”
since
the
upper
world
is
hidden
and
there
is
no
disclosed
summoning
in
it.
Rather,
only
on
this
degree
of
the
cup
of
blessing
is
there
a
disclosed
summoning.
42.
A
song
is
an
angel
of
the
Creator,
His
beloved
one,
as
was
said,
“And
you
shall
make
bars
of
acacia
wood,
five
for
the
frames
of
the
one
side
of
the
tabernacle,
and
five
bars
for
the
frames
of
the
other
side
of
the
tabernacle
at
the
rear
westward.”
Thus,
there
are
many
bars
here,
but
the
hands
are
only
two,
in
which
there
are
two
times
five
fingers.
The
child
said
to
him,
“This
is
why
it
is
said
that
from
a
person’s
mouth,
it
is
evident
who
he
is.
But
since
you
did
not
observe
so
as
to
understand,
I
say
it.”
43.
“The
wise,
his
eyes
are
in
his
head.”
That
verse
is
so
indeed,
that
one
should
not
walk
four
cubits
bear-headed
since
the
Shechina
is
on
his
head,
and
any
sage,
his
eyes
and
words
are
in
his
head,
in
the
Shechina
that
is
present
and
stands
over
his
head.
44.
When
his
eyes
are
in
his
head,
in
the
Shechina,
he
should
know
that
that
light
that
is
lit
on
his
head
needs
oil.
A
man’s
body
is
a
wick
[candle
string],
and
the
light
burns
on
top,
in
the
wick.
King
Solomon
cried
out
and
said,
“Let
oil
not
be
lacking
on
your
head,”
since
the
light
in
his
head
needs
oil,
which
is
the
good
deeds.
He
says
about
this,
“The
wise,
his
eyes
are
in
his
head,”
and
not
elsewhere.
45.
“You
are
certainly
wise,
and
the
Shechina
is
on
your
heads;
how
did
you
not
look
at
what
is
written,
‘And
you
shall
make
bars
of
acacia
wood,
five
for
the
frames
of
the
one
side
of
the
tabernacle,
and
five
bars
for
the
frames
of
the
other
side
of
the
tabernacle’?
It
is
written
one,
and
the
other;
it
is
not
written
‘a
third
and
a
fourth,’
since
one
and
the
other
are
the
number
of
the
two
sides,
right
and
left,
Hesed
and
Gevura,
called
‘two
hands,’
and
the
third
one,
in
the
west,
is
not
counted,
since
it
only
receives
from
the
two
sides.
This
is
why
he
calculated
only
with
two
hands.”
46.
Rabbi
Yehuda
wept
and
said,
“Rabbi
Shimon,
happy
are
you,
happy
is
your
generation,
for
by
your
merit,
even
schoolchildren
are
high
and
mighty
mountains.”
His
mother
came
said
to
them,
“Gentlemen,
please,
do
not
look
at
my
son,
except
with
a
favorable
eye.”
They
replied,
“Happy
are
you,
worthy
woman,
a
chosen
woman
from
among
all
the
other
women,
for
the
Creator
has
chosen
your
part
and
lifted
your
banner
over
all
the
women
in
the
world.”
47.
The
child
said,
“I
am
not
afraid
of
the
evil
eye,
since
I
am
the
son
of
a
great
and
honorable
fish,
and
a
fish
is
not
afraid
of
the
evil
eye,
as
it
is
written,
‘and
let
them
grow
as
fish
into
a
multitude
in
the
midst
of
the
earth.’
The
multitude
is
to
grow
over
the
eye,
so
the
evil
eye
does
not
rule
over
them.”
Like
the
fish
at
sea,
which
the
water
covers
and
the
evil
eye
does
not
rule,
these
too,
the
evil
eye
does
not
rule
over
them.
Hence,
a
multitude
indeed.
“In
the
midst
of
the
earth”
means
among
the
people
on
the
earth,
that
the
evil
eye
does
not
rule
over
them,
although
they
are
not
covered
like
the
fish.
They
said
to
him,
“The
son
of
the
angel
of
the
Creator,
we
have
no
evil
eye
in
us,
nor
do
we
come
from
the
side
of
the
evil
eye,
and
the
Creator
is
covering
you
with
His
wings.”
48.
“The
angel
who
redeems
me
from
any
evil
will
bless
the
boys,
and
my
name
and
the
name
of
my
fathers
will
be
called
in
them.”
Jacob
said
this
verse
in
the
spirit
of
holiness.
If
he
said
to
him
with
the
spirit
of
holiness,
there
is
wisdom
in
him.
Here,
Malchut
is
called
“angel.”
When
Malchut
is
a
messenger
from
above,
and
receives
brilliance
from
the
mirror
of
above,
AVI
bless
her
and
say
to
her,
“My
daughter,
go,
guard
your
home,”
which
is
the
world.
“Visit
your
home;
do
so
for
your
home;
go
nourish
them.
Go,
since
that
world
below
awaits
you;
your
household
awaits
nourishments
from
you,
here,
take
everything
you
need
to
give
them.”
At
that
time,
Malchut
is
called
an
“angel.”
49.
But
in
several
places,
Malchut
is
called
an
“angel”
and
does
not
come
to
nourish
the
world.
Moreover,
did
he
not
fornicate
the
worlds
under
the
name
of
an
angel,
but
under
the
name
of
the
Creator?
When
she
is
a
messenger
from
AVI,
she
is
called
an
“angel.”
When
she
is
in
her
place,
on
the
two
cherubim,
her
name
is
ADNI.
There
are
two
couplings
in
upper
AVI:
1)
a
coupling
to
sustain
the
world,
which
does
not
stop,
even
when
people
sin
and
blemish
the
coupling
of
ZON,
since
if
it
were
to
stop,
the
worlds
would
be
ruined.
However,
the
world
takes
from
this
coupling
to
satisfy
its
necessities,
not
abundantly.
2)
A
coupling
to
give
Mochin
for
the
coupling
of
ZON,
for
then
there
is
a
coupling
of
ZON.
The
world
takes
from
this
coupling
to
satisfy
its
necessities
and
to
sustain
itself,
so
the
world
is
not
ruined.
It
stops
at
AVI
if
the
people
of
the
world
are
unworthy.
From
both
the
coupling
to
sustain
the
world
and
from
the
coupling
for
addition
of
abundance
and
blessing,
the
world
receives
only
from
Malchut.
Therefore,
when
Malchut
bestows
upon
the
world
from
the
coupling
of
AVI
to
sustain
the
worlds,
she
is
called
an
“angel,”
a
messenger
from
AVI
to
provide
for
the
world
to
satisfy
its
necessity
and
sustenance,
so
the
world
is
not
ruined.
However,
in
and
of
herself,
she
bestows
nothing
upon
them,
since
at
that
time,
there
is
no
coupling
of
ZA
and
Malchut.
This
is
why
she
does
not
merit
a
name
whatsoever.
Conversely,
in
the
second
coupling
of
AVI,
when
ZA
and
Malchut
receive
Mochin
for
a
coupling
and
make
a
coupling
in
order
to
bestow
additional
abundance
and
blessing,
Malchut
in
and
of
herself
bestows
upon
the
world
from
her
coupling
with
ZA.
At
that
time,
she
is
given
her
own
name,
ADNI.
When
Malchut
is
a
messenger
from
above,
when
AVI
bless
her
and
tell
her,
“here,
take
everything
you
need
to
give
them,”
it
is
the
first
coupling
of
AVI,
which
is
only
according
the
level
of
the
necessity
of
the
worlds,
so
they
are
not
ruined.
When
she
is
a
messenger
from
AVI
with
regard
to
the
coupling
to
sustain
the
worlds,
when
there
is
no
coupling
in
ZA
and
Malchut,
she
is
called
an
“angel,”
since
at
that
time,
she
does
not
merit
her
own
name
because
she
is
not
giving
anything
of
her
own.
When
she
is
in
her
place
on
the
two
cherubim,
when
there
is
a
coupling
of
ZA
and
Malchut
in
their
own
place,
since
they
receive
from
the
second
coupling
of
AVI,
she
is
called
by
her
name,
ADNI,
for
then
she
bestows
upon
them
from
her
own
phase.
50.
When
the
Shechina
appears
to
Moses
at
first,
she
is
called
an
“angel,”
as
it
is
written,
“And
the
angel
of
the
Lord
appeared
to
him
in
a
flame
of
fire.”
She
did
not
appear
this
way
to
Jacob,
but
rather
through
a
semblance,
in
Rachel
of
below,
who
is
a
semblance
of
the
upper
Rachel,
Malchut,
as
it
is
written,
“And
Rachel
came
with
her
father’s
sheep,
for
she
was
a
shepherdess.”
This
is
the
form
of
Rachel
of
above,
Malchut.
It
is
also
written,
“A
voice
is
heard
in
Ramah,
lamentation
and
bitter
weeping.
Rachel
is
weeping
for
her
children.”
This
Rachel
is
Malchut.
Here,
too,
“Rachel
comes”
implies
Malchut.
“With
the
sheep”
means
the
degrees
of
Malchut.
“Her
father’s,”
since
Abba
[father],
Hochma,
established
his
daughter,
Malchut,
and
all
the
worlds
were
appointed
and
trusted
to
her.
“For
she
was
a
shepherdess,”
meaning
she
leads
them
and
is
trusted
with
them.
51.
This
is
what
is
written
about
Moses:
“And
the
angel
of
the
Lord
appeared
to
him
in
a
flame
of
fire.”
This
is
so
because
in
the
first
time,
Malchut
appeared
to
him
as
an
angel,
which
is
more
important
than
Jacob’s
vista,
which
was
only
a
semblance.
Is
Abraham’s
merit
more
than
his?
After
all,
“angel”
is
not
written
about
him,
but
rather
“And
the
Lord
appeared
to
him
by
the
oaks
of
Mamre.”
However,
there,
with
Abraham,
the
name
ADNI
appeared
to
him,
with
Aleph-Dalet-Nun-Yod,
as
it
is
written,
“ADNI
[Sir],
do
not
pass
by
your
servant,”
since
when
he
accepted
the
covenant,
what
was
hidden
from
him
until
then,
was
then
seen
to
him
as
a
master
and
a
ruler,
ADNI
[sir/my
lord].
He
was
worthy
of
it,
since
then
he
connected
to
that
degree,
to
Malchut,
and
not
more.
Because
of
it,
the
Lord
was
revealed
to
him
with
the
name
of
a
master
and
a
lord
over
him,
with
the
name
ADNI.
It
is
written,
“And
the
Lord
[HaVaYaH]
appeared
to
him,”
since
the
name
HaVaYaH
was
clothed
in
the
name
ADNI,
in
regard
to
him,
as
it
is
written,
“And
My
name
is
HaVaYaH;
I
am
not
known
to
them.”
52.
But
in
Moses,
there
was
no
separation,
as
it
is
written,
“Moses,
Moses,”
without
any
intonation
mark
separating
them,
and
not
as
it
is
written,
“Abraham,
Abraham,
with
an
intonation
mark
separating
them.
The
separating
intonation
mark
indicates
that
the
second
Abraham
is
now
complete,
which
was
not
so
in
the
first
Abraham
before
that.
There
is
a
difference
between
the
present
Abraham
and
the
Abraham
before.
But
Moses,
right
as
he
was
born,
the
illuminating
mirror
was
with
him,
the
light
of
ZA,
as
it
is
written,
“And
she
saw
him,
that
he
was
good,”
and
it
is
written,
“And
God
saw
the
light,
that
it
was
good,”
relating
to
ZA.
The
“good”
here
pertains
to
ZA,
too,
since
Moses
immediately
connected
to
his
degree,
ZA.
This
is
why
it
is
“Moses,
Moses,”
without
a
separating
intonation
mark
between
Moses
and
Moses.
53.
Hence,
to
Moses,
who
is
always
on
the
degree
of
ZA,
Malchut
diminished
herself,
as
it
is
written,
“the
Lord’s
angel,”
and
not
with
her
own
name,
since
Malchut
receives
from
ZA.
While
Jacob
was
passing
away
from
the
world,
he
called
Malchut
by
the
name
“angel,”
like
Moses,
since
at
that
time,
he
was
inheriting
her
for
ruling,
like
Moses,
since
Moses
connected
with
Malchut
during
his
life,
and
Jacob
connected
with
her
after
he
passed
away
from
the
world.
Moses
was
with
Malchut
while
still
in
a
body,
and
Jacob
only
in
spirit,
after
he
went
out
from
the
body;
happy
is
Moses.
54.
It
is
written,
“the
angel
who
redeems
me
from
any
evil.”
Jacob
never
approached
the
evil
side,
and
the
evil
could
not
rule
over
him.
He
will
bless
the
boys.
Then,
before
his
passing,
Jacob
was
fixing
his
home,
Malchut,
as
one
who
walks
into
a
new
house
and
corrects
it
with
its
corrections,
and
decorates
it
with
its
decorations.
Bless
the
boys,
the
boys
appointed
over
the
world
to
draw
blessings
from
them.
They
are
the
two
cherubim,
Matat
and
Sandalfon.
“And
My
name
shall
be
called
in
them,”
which
is
Tifferet,
Jacob’s
quality.
Now
he
established
his
home,
Malchut,
and
rose
in
his
degree,
in
Tifferet.
Because
of
the
connection
of
Malchut
to
Jacob,
Tifferet,
the
body,
Tifferet,
adheres
where
it
should,
in
Malchut,
and
there
are
two
arms
with
it,
Abraham
and
Isaac,
Hesed
and
Gevura.
55.
After
these
boys,
Matat
and
Sandalfon,
are
properly
blessed,
then
“let
them
grow
as
fish
into
a
multitude
in
the
midst
of
the
earth,”
since
the
conduct
of
fish
is
to
be
fruitful
and
multiply
inside
the
water.
If
they
come
out
from
the
water
to
the
dry
land,
they
promptly
die.
These
are
not
so.
Rather,
they
are
from
the
great
sea,
from
Malchut,
and
their
multiplication,
to
be
fruitful
and
multiply,
is
in
the
midst
of
the
earth,
in
the
bottom
worlds,
which
are
extended
below
from
Malchut,
unlike
all
the
fish
in
the
world.
56.
Prior
to
that,
it
is
written,
“And
he
blessed
Joseph,
and
said,”
but
we
did
not
find
blessings
here
for
him
since
afterwards
he
blessed
him,
as
it
is
written,
“Joseph
is
a
fruitful
branch.”
However,
since
he
blessed
those
boys,
he
blessed
Joseph,
since
they
can
be
blessed
only
from
within
Joseph,
as
Malchut
has
nothing
of
her
own
except
that
which
Joseph,
Yesod
of
ZA,
gives
him.
Therefore,
he
blessed
Joseph,
who
bestowed
upon
Malchut,
and
Malchut
to
the
boys,
who
are
Matat
and
Sandalfon.
Since
Yesod
is
concealed
and
is
unfit
to
reveal
it,
for
fear
that
the
foreskin
would
approach
to
suckle
from
it,
it
is
written
in
concealment,
“and
my
name
and
the
name
of
my
fathers
will
be
called
in
them,”
since
they
are
blessed
from
the
fathers,
HGT,
and
not
from
elsewhere.
“In
the
midst
of
the
earth”
is
the
cover,
to
cover
Yesod,
which
Malchut,
who
is
called
“earth,”
covers.
This
is
why
Joseph
is
also
implied
in
the
verse,
but
in
concealment.
57.
The
boy
said,
“I
will
bless,
for
everything
that
you
have
heard
thus
far,
you
have
heard
from
me,
and
I
will
make
the
verse,
‘A
good-eyed,
he
will
be
blessed,’
come
true
in
me.”
What
is
the
reason
that
we
read
in
regard
to
him,
“will
bless”?
It
is
because
he
gave
of
his
bread
to
the
poor,
and
you
have
eaten
from
my
bread
and
food.
And
what
we
learn,
that
the
landlord
cuts
and
the
guest
blesses,
I
am
not
the
landlord
and
you
are
not
guests.
However,
I
have
found
a
verse
and
I
will
observe
it,
for
I
am
indeed
good-eyed,
since
were
it
not
for
your
question,
I
would
have
still
be
saying
my
innovations
in
the
Torah,
and
you
would
have
eaten
my
bread
and
food.
58.
He
took
a
cup
of
blessing
and
blessed,
but
his
hands
could
not
tolerate
the
cup,
and
his
hands
were
shaking.
When
he
got
to
the
words
“for
the
land
and
for
the
food,”
he
said,
“I
shall
raise
a
cup
of
salvation
and
I
shall
call
out
the
name
of
the
Lord.”
He
placed
the
cup
properly
and
sat
down
on
his
right,
and
blessed.
Finally,
he
said,
“May
one
of
these,”
meaning
Rabbi
Yitzhak,
life
will
be
extended
to
him
from
the
tree
of
life,
for
all
of
life
depends
on
him,
and
the
Creator
will
be
his
guarantor,
and
a
guarantor
below,
Rabbi
Shimon,
will
be
found
who
agrees
to
be
a
guarantor
with
the
holy
king,
as
was
said
in
The
Zohar,
that
Rabbi
Yitzhak
was
about
to
die,
and
Rabbi
Shimon
held
him
and
vouched
for
him,
and
he
stayed
alive.
59.
Once
he
blessed,
he
closed
his
eyes
for
a
moment
and
then
opened
them.
He
said,
“Friends,
greetings
to
you
from
the
good
Master,
that
all
the
world
is
His.”
They
were
perplexed
and
wept,
and
blessed
him.
“Ours
is
that
night.”
In
the
morning,
they
arose
early
and
went.
When
they
arrived
at
Rabbi
Shimon,
they
told
him
the
story.
Rabbi
Shimon
was
surprised.
He
said,
“He
is
the
son
of
a
strong
rock,
and
he
is
worthy
of
it
even
more
than
one
can
think;
he
is
the
son
of
Rav
Hamnuna
Saba.”
Rabby
Elazar
was
shaken.
He
said,
“I
must
go
and
see
that
burning
candle.”
Rabbi
Shimon
said,
“This
one
will
not
merit
a
name,”
meaning
he
will
not
live
long,
“for
there
is
a
sublime
thing
in
him,
and
the
illumination
of
his
father’s
oil
shines
on
him,
and
that
secret
does
not
spread
among
the
friends.”
60.
One
day,
all
the
friends
were
sitting
and
arguing
with
one
another.
They
said,
“But
it
is
written,
“Do
not
harass
Moab,
nor
provoke
them
into
war,”
which
is
because
of
Ruth
and
Naamah,
who
were
destined
to
come
out
from
them.
Thus,
Tzipora,
Moses’
wife,
who
was
from
Midian,
and
Jethro
and
his
son,
who
came
from
Midian,
were
all
true
righteous.
It
is
all
the
more
so
that
they
should
have
protected
Midian.
Moreover,
Moses,
who
was
raised
in
Midian,
and
the
Creator
told
him,
Avenge
the
vengeance
of
the
children
of
Israel
against
the
Midianites,
and
Moses’
merit
did
not
protect
them.
Hence,
there
is
bias
in
the
matter,
since
were
the
Midianites
more
worthy
of
being
saved
than
Moab?
61.
One
who
is
destined
to
pick
figs
is
as
one
who
has
already
picked
them.
Ruth
and
Naomi
have
not
come
out
from
Amon
and
from
Moab,
whereas
Tzipora
has
already
come
out
from
Midian.
But
although
he
has
already
picked
the
figs,
it
is
a
praise,
so
should
they
not
have
been
saved
thanks
to
them?
However,
one
who
has
not
picked
the
figs,
always
guards
the
fig
tree
so
it
will
not
be
blemished,
for
the
figs
that
the
tree
is
destined
to
bring.
After
he
has
already
picked
the
figs,
he
leaves
the
tree
and
does
not
guard
it.
62.
So
are
Moab.
While
it
was
destined
to
bring
those
figs,
Ruth
and
her
generations,
the
Creator
guarded
it,
as
it
is
written,
“Do
not
harass
Moab.”
Midian,
who
have
already
given
the
figs
and
they
were
picked,
it
is
written,
“Harass
the
Midianites,”
since
from
now
on,
this
fig
tree
is
not
destined
to
bear
fruit,
and
because
of
it,
it
should
be
burned
by
fire.
He
said,
“And
Moab
said
to
the
elders
of
Midian.”
Moab
are
the
ones
who
began
to
harass
Israel,
and
because
of
those
figs,
Ruth
and
her
generations,
which
Moab
was
destined
to
bring
out
to
the
world,
they
were
saved
from
punishment.
63.
Rabbi
Elazar
wanted
to
see
Rabbi
Yosi,
and
Rabbi
Abba
was
walking
along
with
him.
They
walked
along
the
way
and
said
words
of
Torah
all
along
that
road.
64.
It
is
written,
“And
the
Lord
said
to
me,
‘Do
not
harass
Moab,
nor
provoke
them
into
war,’”
and
it
is
written,
“And
when
you
approach
the
territory
of
the
people
of
Ammon,
do
not
harass
them
or
contend
with
them.”
This
matter
concerning
the
children
of
Amon
is
as
this
matter
regarding
Moab.
What
is
the
difference
between
these
and
those,
since
they
seem
to
be
the
same?
We
learned
that
when
Israel
approached
the
children
of
Moab,
Israel
showed
themselves
to
them
with
every
tool
of
war,
as
though
they
wanted
to
provoke
them.
With
the
children
of
Amon,
Israel
enveloped
themselves
with
wrappings,
and
no
tools
of
war
were
seen
at
all.
But
the
writings
show
that
they
are
equal
to
each
other.
65.
It
is
certainly
so,
as
it
is
written
about
Lot’s
elder
daughter,
“And
she
called
his
name
Moab.”
Israel
were
seen
as
insolent
to
them,
as
she
was
insolent
saying
“Moab,”
that
that
son
was
Me’ab
[from
the
father].
But
the
young
one,
who
said
Ben
Ami
[son
of
my
people],
and
hid
her
ways,
Israel,
too,
hid
their
ways,
wrapping
themselves
with
a
Talit
[prayer
shawl]
and
seen
before
them
truly
as
brothers.
66.
As
they
were
walking,
Rabbi
Elazar
remembered
that
child.
They
strayed
from
the
road
three
parasangs
and
got
there.
They
stayed
at
that
house,
went
in,
and
found
that
child
sitting,
and
the
table
was
being
set
before
him.
When
he
saw
them,
he
approached
them
and
said,
“Come
in,
holy
Hassidim!
Come
in,
plants
of
the
world,
those
of
above
and
of
below
praise
them,
those
for
whom
even
the
fish
of
the
great
sea
come
out
to
the
land
toward
them.”
He
recognized
in
them
that
Rabbi
Hamnuna
Saba,
his
father,
had
appeared
to
them.
Rabbi
Elazar
came
and
kissed
him
on
his
head;
he
returned
once
more,
as
in
the
beginning,
and
kissed
him
on
his
mouth.
Rabbi
Elazar
said,
“The
first
kiss
was
for
the
fish
that
left
the
water
and
walked
on
land,
for
Rav
Hamnuna
Saba
being
revealed
to
them.
The
second
kiss
was
for
the
eggs
of
the
fish,
which
made
good
fruits
in
the
world,
meaning
for
the
child
himself,
who
is
the
son
of
Rav
Hamnuna
Saba.”
67.
That
child
said,
“By
the
smell
of
your
clothes,
I
see
that
Amon
and
Moab
provoked
you;
how
were
you
saved
from
them?
You
did
not
have
tools
of
war
in
your
hands,
and
if
not,
how
did
you
walk
safely
without
fear?”
68.
The
child
said,
“Holy
sages,
do
you
want
delicacy
breads
without
war,
and
a
table
of
tools
of
war,
or
a
bread
of
war,
as
well?
Or,
would
you
like
to
bless
the
king
with
every
tool
of
war?
for
the
table
does
not
ascend
without
war.”
Rabbi
Elazar
said,
“Dear
beloved
and
holy
son,
this
is
what
we
want;
we
have
exerted
in
all
those
tools
of
war,
and
we
know
how
to
make
war
with
a
sword,
with
a
bow,
with
a
lance,
and
with
slingshots,
and
you,
child,
have
not
yet
seen
how
strong
and
mighty
ones
of
the
world
make
war.
As
tools
of
war
are
needed
in
this
world
to
drive
away
and
subdue
the
enemies,
so
they
do
not
destroy
the
earth,
it
is
exactly
so
in
the
upper
worlds:
Several
kinds
of
judgments
are
needed,
called
“tools
of
war,”
in
order
to
drive
away
the
external
ones
so
they
do
not
divert
the
abundance
of
holiness
to
their
side
and
destroy
the
sources
of
abundance.
The
origin
of
these
tools
of
war
emerges
from
the
degrees
of
holiness
themselves,
and
from
there,
they
are
extended
down
in
order
to
subdue
and
drive
away
the
external
ones
and
the
shells
from
the
abundance
of
holiness.
However,
there
is
extension
of
abundance
that
does
not
require
any
wars
because
the
external
ones
have
no
grip
on
it
at
all:
the
abundance
from
the
coupling
of
upper
AVI
to
sustain
the
worlds.
This
is
what
the
child
asked,
“Do
you
want
delicacy
breads
without
war,”
it
is
the
abundance
of
AVI
that
is
extended
without
war
since
there
is
no
grip
on
it
to
the
external
ones
at
all.
With
the
innovations
in
the
Torah
that
they
were
saying,
they
were
drawing
abundance
from
that
degree,
in
which
they
were
making
innovations
in
the
Torah.
This
is
why
he
asked
them
from
which
degree
they
wanted
to
hear
innovations
in
the
Torah.
However,
all
that
is
extended
from
the
phase
of
Malchut
requires
war
in
order
to
drive
away
and
subdue
the
external
ones,
so
they
do
not
grip
onto
its
abundance.
This
is
why
he
said,
“and
a
table
of
tools
of
war,”
for
the
table,
Malchut,
necessarily
requires
tools
of
war
in
order
to
fight
against
the
external
ones,
to
drive
them
away.
If
we
want
abundance
from
the
coupling
of
ZON,
in
whom
there
is
a
grip
to
the
external
ones,
we
must
fight
and
drive
them
away.
He
also
asked
them
if
they
want
him
to
say
innovations
in
the
Torah
and
draw
abundance
from
all
the
degrees
that
require
tools
of
war,
when
he
said,
“Or,
would
you
like
to
bless
the
king
with
every
tool
of
war,”
so
nothing
of
them
will
be
missing
since
Malchut,
called
“the
king’s
table,
does
not
ascend
to
bestow
anything
without
war.
Rabbi
Elazar
replied
that
he
wanted
innovations
in
the
Torah
in
the
discernment
of
war
and
specified
four
kinds
of
tools
of
war:
sword,
bow,
lance,
and
slingshots.
With
these
we
must
fight
until
we
are
certain
that
no
foreigner
will
touch
the
holy.
The
sword
is
the
judgments
in
the
screen
of
Hirik,
whose
middle
line
serves
in
it
to
diminish
the
GAR
of
the
left
in
order
to
unite
it
with
the
right.
The
sword
of
the
Creator
is
Yod
of
HaVaYaH,
the
tip
of
the
sword,
the
path
of
upper
AVI,
who
are
Yod
of
HaVaYaH,
the
root
of
everything.
The
Vav
of
HaVaYaH
is
the
body
of
the
sword,
the
middle
line,
which
carries
the
screen
of
Hirik,
and
in
whom
the
unification
of
the
two
lines,
right
and
left,
operate.
The
letters
Hey,
Hey,
of
HaVaYaH
are
the
two
mouths
of
the
sword,
since
the
screen
of
Hirik
contains
within
it
Malchut
and
Bina,
key
and
lock,
which
are
two
forces
for
the
operation
of
this
unification.
The
bow
is
the
awakening
of
the
harsh
judgments
of
Nukva,
as
it
is
written,
“I
have
placed
My
bow
in
the
cloud.”
It
is
Malchut,
in
which
there
are
the
three
colors
of
the
bow,
three
lines.
The
lance
is
similar
to
the
sword,
the
middle
line
with
the
screen
of
Hirik.
The
difference
between
them
is
that
a
sword
has
two
mouths,
and
a
lance
has
one
mouth,
that
of
the
key.
The
slingshots
are
Malchut
of
the
quality
of
judgment
that
is
thrown
up
to
Bina,
and
they
diminish
the
Bina
from
GAR
to
VAK
in
order
to
thereby
drop
all
the
external
ones
that
grip
the
expansion
of
illumination
of
Hochma
in
the
left
line
of
Bina.
There
are
several
discernments
in
the
slings.
69.
That
child
was
happy
and
said,
“Indeed,
I
have
not
seen
how
mighty
ones
of
the
world
make
war,
but
it
is
written,
‘Let
not
him
who
straps
boast
as
he
who
takes
it
off.’
First,
hear
the
matter,
and
then
praise
yourselves.”
They
set
the
table
with
bread
and
with
everything
that
was
needed.
Rabbi
Elazar
said,
“There
is
so
much
joy
in
my
heart
about
this
child,
and
there
will
be
so
many
innovations
made
on
this
table.
This
is
why
I
said
that
I
know
that
waists
[body
of
a
bell]
with
bells
of
the
spirit
of
holiness
go
together.”
70.
That
child
said,
“whoever
wants
bread
should
eat
it
by
the
sword.”
Rabbi
Elazar
was
happy,
he
returned
and
brought
the
child
to
him.
The
child
said
to
him,
“Since
you
praised
yourself,
you
should
first
make
war.
In
the
beginning,
I
said
that
the
war
will
be
after
the
eating,
but
now,
whoever
wants
semolina
clear
of
ban,
of
shells,
will
bring
tools
of
war
in
his
hands.”
Rabbi
Elazar
said,
“It
is
becoming
that
you
will
show
of
the
tools
of
war
in
your
hand.”
71.
The
child
said,
“‘It
will
come
to
pass
that
when
you
eat
from
the
bread
of
the
earth,
you
shall
raise
a
contribution
to
the
Lord.’
This
verse,
although
it
concerns
the
Hallah
[Sabbath
bread],
was
said
about
the
wave
offering.
Waving,
since
the
priest
would
wave
it
upward.
How
does
it
concern
us
if
he
waved
and
lowered?”
72.
Indeed,
it
must
be
waved
upward,
and
this
is
the
contribution,
and
this
is
why
it
had
to
be
called
a
“contribution,”
from
the
word
lifting
[in
Hebrew],
and
not
“waving.”
Although
the
letters
of
Trumah
[contribution]
is
Trey
[a
third]
of
Me’ah
[one
hundred],
the
name
Trumah
is
mainly
because
of
the
Harama
[lifting]
upward.
But
why
is
it
called
“waving,”
since
it
is
lifting?
Should
it
not
have
been
“contribution”?
73.
Tnufah
[waving]
has
the
letters
of
Tnu
Peh
[give
mouth],
give
glory
to
the
Lord
your
God.
Peh
[mouth]
is
glory,
Malchut,
which
should
be
given
to
the
Creator
to
elevate
and
unite
Malchut
with
ZA.
Hence,
we
must
lift
her
up
to
ZA
to
show
that
we
are
giving
this
mouth,
Malchut,
to
ZA,
since
there
is
no
praise
to
the
upper
king,
ZA,
except
when
Israel
establish
this
glory,
Malchut,
and
give
it
to
the
king
of
glory,
ZA.
This
is
the
meaning
of
Tnu
Peh,
give
glory,
and
it
is
certainly
a
lifting,
to
raise
Malchut
to
ZA.
74.
“And
it
shall
come
to
pass,
when
you
eat
off
the
bread
of
the
earth.”
Is
the
bread
of
the
earth
only
barley
and
not
more?
No,
for
there
are
five
species
of
grain,
and
we
offer
barley
because
barley
is
the
first
among
the
rest
of
the
species
of
barley
in
the
world.
Barley
has
the
letters
of
Shiur
[measure
of]
Hey,
a
place
in
the
measure
of
Hey,
Malchut.
Wheat
is
the
middle
point,
in
which
the
Sitra
Achra
has
no
part
of
a
portion
of
debt
there.
Wheat
is
a
daughter
who
sins
to
her
father,
and
he
does
her
wish.
Wheat
is
all
twenty-two
letters.
Barley
is
from
the
illumination
of
Malchut
when
she
is
left
without
right,
which
is
the
beginning
of
her
construction.
The
initial
construction
of
Malchut
is
from
left
without
right,
a
place
in
the
measure
of
He
[Hey
with
Aleph
instead
of
Yod],
since
the
illumination
of
the
left
is
a
certain
place
in
the
measure
of
Malchut,
who
is
called
Hey,
in
the
posterior
vessels
of
Malchut,
which
are
a
measure,
a
part
of
her
construction.
Wheat
is
the
middle
point,
the
point
of
the
key,
which
is
sweetened
in
Bina,
Yesod
of
Malchut,
the
middle
point
in
the
world.
Since
she
sweetened
in
Bina,
the
Sitra
Achra
has
no
part
in
her.
The
sweetening
is
done
through
the
ascent
of
Malchut
to
Bina.
although
Bina
is
diminished
through
this
ascent,
she
nevertheless
does
as
she
wishes
and
bestows
her
Mochin
upon
her,
first
the
Katnut
[smallness/infancy]
and
then
the
Gadlut
[greatness/adulthood].
Although
Malchut
sins
by
her
ascent
to
Bina,
mixing
her
judgments
inside
Bina,
she
nevertheless
imparts
her
lights
to
her.
Were
it
not
for
this
sweetening
of
Malchut
in
Bina,
ZON,
who
are
called
“twenty-two
letters,”
ZON
would
not
be
suitable
to
receive
any
correction
and
any
light.
But
why
is
it
called
wheat?
It
is
because
all
twenty-two
letters
emerged
from
her,
from
the
sweetening
of
Malchut
in
Bina,
both
in
ZA
and
in
Malchut.
Twenty-two
letters
are
all
the
lights
and
Mochin
of
ZON,
like
the
twenty-two
letters
in
the
alphabet,
which
are
the
totality
of
the
Torah
and
the
wisdom.
All
the
wisdom
from
the
combinations
of
the
twenty-two
letters
comes
and
is
bestowed
by
the
combinations
of
twenty-two
letters.
This
is
why
she
is
called
“wheat,”
since
“wheat”
is
twenty-two
in
Gematria.
75.
Rabbi
Elazar
said,
“This
is
what
we
call
it,
wheat,
but
we
see
in
all
the
tribes
that
there
are
no
letters
Het
or
Tet
in
their
names
since
they
indicate
sin
and
a
grip
to
the
external
ones,
while
in
Hitah
[wheat]
there
are
Het,
Tet.
Thus,
the
external
ones
have
a
grip
in
it,
and
not
as
the
child
said,
that
the
Sitra
Achra
does
not
have
a
portion
of
debt
there.”
That
child
said,
“Indeed,
so
it
is,
since
Het
Tet
that
indicate
the
grip
of
the
Sitra
Achra
are
present
near
Malchut.
In
the
tribes,
these
letters
were
absent
since
they
came
from
the
side
of
holiness
of
above,
since
the
twelve
tribes
are
extended
from
the
twelve
phases
in
Malchut,
which
comes
from
the
twelve
combinations
of
HaVaYaH,
which
are
all
holiness.
However,
in
Malchut,
who
is
called
‘wheat,’
the
letters
Het
Tet
are
present,
indicating
the
grip
of
the
external
ones.”
What
the
child
said,
that
the
Sitra
Achra
has
no
part
in
the
wheat,
means
in
her,
herself,
which
is
Yesod
of
Malchut
corrected
in
Bina.
But
near
her,
in
Malchut
of
Malchut,
the
illumination
of
the
lock
is
concealed,
and
there,
there
is
a
grip
to
the
external
ones,
and
there,
there
are
Het
Tet
of
the
wheat,
and
Yesod
itself,
the
key,
is
the
letter
Hey
of
Hitah
[wheat].
76.
In
the
sin
of
Adam
HaRishon,
we
learn
that
the
sin
of
the
tree
of
knowledge
was
wheat.
That
tree,
Malchut,
when
it
wins,
everything
is
the
side
of
the
good;
it
takes
all
the
Sitra
Achra
and
subdues
it.
Because
of
it,
the
child
said
that
the
Sitra
Achra
has
no
grip
on
the
wheat.
Wheat
is
the
correction
of
Malchut
in
Bina,
by
which
Malchut
becomes
suitable
for
receiving
all
the
lights;
it
is
the
tree
of
knowledge
of
good
and
evil.
There
are
two
points
in
Malchut:
key
and
lock.
When
a
person
is
rewarded,
the
point
of
the
key
is
revealed,
controlled
by
Malchut,
and
the
point
of
the
lock
is
concealed.
Hence,
Malchut
is
suitable
for
drawing
to
the
person
all
the
lights,
and
then
it
is
good.
If
a
person
is
not
rewarded,
like
Adam
HaRishon,
who
sinned
by
drawing
the
Hochma
in
her
from
above
downward,
it
is
bad,
since
the
concealed
lock
emerges
and
becomes
revealed,
and
then
all
the
lights
depart
from
Malchut
and
the
person
falls
into
the
shells.
Since
Malchut
is
sweetened
in
Bina
so
there
is
no
grip
to
the
external
ones,
why
does
she
need
these
letters,
Het
Tet?
It
is
because
even
though
she
was
established
in
the
middle
point
that
is
sweetened
with
the
quality
of
mercy,
there
is
still
the
point
of
the
lock
in
her
in
concealment.
This
is
why
Malchut
is
called
“the
tree
of
knowledge
of
good
and
evil,
rewarded,
it
is
good,
not
rewarded,
it
is
bad.”
Adam
HaRishon,
who
was
not
rewarded,
the
letters
Het
Tet
were
revealed
to
him
because
of
the
revealing
of
the
lock.
However,
if
he
is
rewarded,
it
is
good,
for
the
point
of
the
lock
is
concealed
and
the
point
of
the
key
rules,
and
then
Malchut
wins
and
she
is
all
good
and
not
bad
at
all,
as
the
external
ones
have
no
grip
on
her
whatsoever.
77.
The
tree
of
knowledge
was
wheat.
The
first
one
said,
“simply
wheat,”
for
wheat
has
the
letters
of
sin
and
it
implies
sin.
But
this
does
not
refer
to
actual
wheat,
but
only
an
intimation.
The
last
ones
came
and
said,
“actual
wheat,”
which
implies
Yesod
of
Malchut,
since
she
is
called
“the
tree
of
knowledge
of
good
and
evil.”
Isaiah
came
and
interpreted
it,
“And
from
terror,
for
it
shall
not
come
near
you.”
For
this
reason,
wheat
is
the
middle
point,
the
key,
so
there
will
not
be
a
sin.
Were
it
not
for
the
point,
there
would
be
a
sin.
The
swapping
between
Tet
and
Tav
is
a
guarding
of
the
Sitra
Achra
and
her
sorting.
Wheat
is
Yesod
of
Malchut
that
is
sweetened
in
Bina.
For
this
reason,
she
can
receive
all
the
lights.
She
is
the
letter
Hey
in
the
wheat,
Het
Tet
are
near
her,
in
Malchut
of
Malchut,
where
the
point
of
the
lock
is
concealed,
and
in
which
there
is
a
grip
to
the
external
ones.
This
grip
is
Het
Tet,
and
it
is
adjacent
to
Yesod
of
Malchut,
to
be
called
“wheat”
together,
for
the
purpose
of
guarding,
since
if
he
is
not
rewarded,
it
is
bad.
Hence,
the
middle
point
is
wheat
that
is
corrected
in
the
middle
point,
the
point
of
the
key
which
is
sweetened
in
Bina
so
her
sin
will
not
be,
so
the
point
of
the
lock
is
not
revealed,
since
then
there
is
a
grip
to
the
external
ones
and
all
the
lights
depart.
Were
it
not
corrected
in
the
point
of
the
key,
there
would
be
a
grip
to
the
external
ones—called
sin—in
Malchut,
and
the
lights
would
depart.
Malchut
of
Malchut,
in
which
the
key
is
concealed,
is
the
final
letter
of
the
twenty-two
letters,
Tav.
However,
in
Yesod
of
Malchut,
although
there
are
Het-Tet
in
her,
implying
the
grip
of
the
external
ones
in
the
key,
there
are
no
Het-Tav
in
her,
implying
the
key
in
Malchut,
but
rather
Het-Tet,
since
Tav
has
been
replaced
with
Tet
in
Yesod
of
Malchut,
indicating
the
concealing
of
the
lock,
which
is
not
apparent
in
Yesod
of
Malchut.
Isaiah
came
and
interpreted
it,
“And
from
terror,
for
it
shall
not
come
near
you.”
He
interpreted
the
name
“sin”
with
a
Tet,
indicting
the
concealing
of
the
key,
which
is
the
letter
Tav.
If
the
key
were
seen
in
the
wheat,
its
name
would
be
Hitah
[with
a
Tav],
namely
breaking.
It
follows
that
the
name
Hitah
with
a
Tet
indicates
that
no
terror
will
approach
her,
since
she
was
concealed
in
Tet.
This
is
why
it
is
written,
“And
from
terror,
for
it
shall
not
come
near
you,”
since
she
was
concealed
in
Tet.
The
swapping
between
Tet
and
Tav
is
a
guarding
from
the
Sitra
Achra,
since
he
moved
away
from
Malchut
and
has
no
grip
on
her,
since
the
Tav
has
been
replaced
with
Tet,
for
the
lock,
where
there
is
his
grip,
has
been
replaced
with
Tet,
and
Malchut
was
sorted—that
there
is
no
bad
in
her
at
all,
and
she
is
all
good.
78.
Do
the
five
species
of
grain—wheat,
barley,
rye,
rice,
and
millet—have
no
part
for
the
Sitra
Achra
in
them?
It
is
not
so,
since
anything
that
decays
in
the
ground
has
a
part
for
the
Sitra
Achra
in
it,
and
the
part
that
it
has
is
chaff
that
the
wind
blows,
as
it
is
written,
“Not
so
are
the
wicked,
but
are
like
chaff
which
the
wind
blows
away.”
This
is
the
spirit
of
holiness,
Malchut,
as
it
is
written,
“For
the
wind
passes
over
it,
and
it
is
gone,”
since
the
spirit
of
holiness,
Malchut,
disperses
it
to
all
the
sides
of
the
world
so
it
will
not
be
found.
Chaff
is
the
shell
of
Nukva,
and
straw
is
the
male
shell.
79.
Chaff
and
straw,
male
and
female
of
the
shell,
go
together.
For
this
reason,
it
is
exempt
from
tithing,
as
they
have
no
part
in
holiness
in
them.
The
letter
Hey
in
wheat
is
clean
grain
without
straw
or
chaff.
Het
Tet
of
wheat
are
male
and
female,
chaff
and
straw.
If
there
is
also
a
Hey
with
the
Het
Tet,
it
indicates
clean
grain.
For
this
reason,
the
completeness
of
the
tree,
Malchut,
is
wheat,
indicating
clean
grain
without
shells,
and
the
tree
in
which
Adam
HaRishon
sinned
was
wheat,
for
everything
is
in
the
word
“wheat.”
80.
Barley
came
to
the
world
first
because
it
is
from
the
illumination
of
the
left
without
right,
Hochma
without
the
Hassadim
that
are
in
Malchut,
which
is
the
beginning
of
the
construction
of
Malchut,
and
is
corrected
as
regular
food
for
beasts.
Malchut,
which
is
called
a
“beast,”
for
it
is
fifty-two
in
Gematria,
BON,
HaVaYaH
filled
with
the
letters
Hey,
and
barley
is
a
thousand
mountains,
Hochma,
called
“one-thousand.”
It
is
raised
each
day,
and
Malchut
eats
them.
It
is
called
“a
bread
of
contribution,”
a
food
of
contribution,
of
Malchut.
It
is
offered
at
night
since
Hochma
without
Hassadim
is
darkness.
This
is
why
the
time
of
revealing
her
is
at
night,
without
Hassadim,
which
are
the
light
of
day,
for
it
is
written,
“And
when
the
sun
goes
down,
he
shall
be
pure,
and
afterward
he
may
eat
the
holy
offerings,
because
it
is
his
bread.”
“From
the
holy
offerings”
indicates
contribution.
“From
the
holy
offerings”
and
not
“over
the
holy
offerings”
since
simply
holiness
is
not
called
“contribution,”
as
we
learn,
“matter
in
holiness
than
in
contribution.”
81.
The
holy
land,
Malchut,
is
in
the
authority
of
the
Creator,
and
no
other
authority
enters
there.
How
is
the
land
checked
if
it
stands
in
faith,
it
is
in
faith
with
her
husband,
who
is
the
middle
line,
which
corrects
so
that
the
Hochma
on
the
left
would
shine
only
from
below
upward?
If
she
did
not
connect
to
another
authority,
the
Sitra
Achra,
whose
way
is
to
draw
Hochma
from
above
downward,
opposite
from
the
correction
of
the
middle
line,
ZA,
the
checking
is
by
offering
this
contribution
of
barley.
The
holy
hand
has
no
other
authority
in
it,
the
Sitra
Achra,
who
does
not
enter
there.
Hence,
chaff
and
straw,
which
are
shells,
from
where
did
they
come?
82.
It
is
written,
“And
God
made
the
man
in
His
image.”
It
is
also
written,
“And
God
said
to
them,
‘Be
fruitful
and
multiply.’”
Can
it
be
that
had
the
snake
not
come
on
Eve,
there
would
not
be
offspring
in
the
world?
Or,
if
Israel
had
not
sinned
with
the
calf,
they
would
not
have
born
offspring?
But
it
is
written,
“And
God
said
to
them,
‘Be
fruitful
and
multiply.’”
Of
course,
even
if
the
snake
had
not
come
on
Eve,
Adam
would
have
immediately
made
offspring,
since
the
degree
was
decreed
right
when
he
was
created,
as
it
is
written,
“Be
fruitful
and
multiply,
and
fill
the
earth.”
However,
these
offerings
were
all
clean,
without
any
filth.
So
is
the
holy
land
in
which
another
authority
does
not
enter:
It
has
chaff
and
straw
in
it,
which
are
not
from
the
Sitra
Achra.
Outside
the
land,
there
are
chaff
and
straw
of
the
Sitra
Achra,
which
follows
the
holiness
as
an
ape
after
humans.
There
is
no
bearing
of
children
without
the
evil
inclination,
as
we
learn,
that
when
they
wanted
to
cancel
the
evil
inclination
of
prostitution,
not
even
a
day-old
egg
was
found.
Hence,
after
the
reception
of
the
Torah,
when
the
evil
inclination
was
canceled,
when
they
became
free
from
the
angel
of
death,
who
is
the
evil
inclination,
you
find
that
had
they
not
sinned
with
the
calf,
they
would
not
have
had
an
evil
inclination
and
would
have
no
offspring.
It
is
much
more
so
with
Adam
HaRishon;
had
he
not
sinned
and
extended
upon
himself
the
evil
inclination,
you
find
that
he
would
have
been
unable
to
bear
offspring.
However,
it
is
impossible
to
say
this,
since
the
verse
“Be
fruitful
and
multiply”
was
said
before
the
sin
of
Adam
HaRishon.
Therefore,
it
is
necessary
that
there
is
warming
to
make
offspring
in
holiness,
as
well.
Likewise,
the
chaff
and
the
straw
of
the
wheat
in
the
holy
land
are
extended
from
the
holiness
itself,
and
are
not
male
and
female
of
the
shell,
since
there
is
no
permission
there
for
another
authority
to
enter.
In
the
internality
of
the
matter,
the
holy
land
is
Malchut
that
is
sweetened
in
Bina,
and
she
has
Mochin
of
Bina.
At
that
time,
ZA
is
called
Yisrael
[Israel],
Li-Rosh
[Mine
is
the
head],
and
Malchut
is
called
the
“Land
of
Israel.”
Since
wheat
implies
Malchut
that
is
corrected
in
Bina,
and
chaff
and
straw
are
male
and
female
of
the
shell,
how
is
it
possible
that
the
shells
will
enter
Malchut
while
she
is
in
the
state
of
the
Land
of
Israel?
The
root
of
chaff
and
straw
is
in
the
holiness
itself,
since
they
are
two
points
that
were
established
in
the
holy
Malchut,
concerning
“Rewarded,
it
is
good;
not
rewarded,
it
is
bad.”
They
are
not
shells
but
actual
holiness,
and
what
was
said
before,
that
they
are
shells,
refers
to
outside
the
land,
in
BYA,
which
is
the
dwelling
place
of
the
shells.
The
chaff
and
straw
that
are
there
are
the
male
and
female
of
the
shell,
which
are
drawn
from
the
chaff
and
straw
of
holiness
like
an
ape
that
follows
humans.
84.
It
is
written,
“There
were
three
branches
in
the
vine,
and
it
was
as
though
it
budded,
its
blossoms
went
up,
and
its
clusters
brought
forth
ripe
grapes.”
Thus
far
the
vision
of
the
matter
in
his
dream,
a
vine
with
three
branches
and
the
grapes.
Henceforth
was
his
own
vision,
where
it
is
written,
“And
Pharaoh's
cup
was
in
my
hand,
and
I
took
the
grapes,
and
pressed
them
into
Pharaoh's
cup,”
meaning
what
he
himself
did,
but
the
vision
of
the
matter
in
his
dream
was
for
Joseph,
to
tell
him,
so
Joseph
would
hear
and
know.
85.
There
are
seven
firmaments,
and
they
are
seven
halls,
and
they
are
six,
and
they
are
five,
and
all
emerge
from
the
upper
Atik.
That
wine,
Jacob
draws
it
from
afar,
and
squeezes
it
out
from
the
grapes
of
that
vine.
At
that
time,
Jacob
draws
that
wine
that
is
destined
for
Isaac,
and
he
is
glad
and
he
drinks,
as
it
is
written,
“And
he
brought
him
wine,
and
he
drank.”
Here,
they
are
incorporated
above
and
below.
This
is
why
he
distanced
the
word
and
drew
it
by
prolonged
playing
of
two
movements,
which
are
double
Mirka
[musical
intonation
in
reading
the
Torah].
The
word
“him”
in
the
verse
“and
he
brought
him
wine,”
under
which
the
double
Mirka
is
written,
means
him
below,
him
above.
The
vine
is
the
unification
of
the
three
lines
in
order
to
bestow
Hochma
from
the
left
line.
Gefen
[vine]
has
the
letters
Gimel
[three]
Pan
[face],
three
faces:
lion,
ox,
eagle.
For
this
reason,
the
fruits,
which
are
the
abundance
that
comes
from
this
unification,
are
called
Anavim
[grapes],
with
the
letters
of
Bam
[in
them]
Ayin
[eye].
Also,
the
shape
of
corporeal
grapes
is
as
the
shape
of
the
eyes,
and
eyes
imply
Hochma.
The
vine
is
discerned
in
three
places.
The
root
is
in
Bina,
where
there
is
the
root
of
the
emergence
of
the
lines
in
the
three
dots
Holam,
Shuruk,
Hirik.
Since
ZA
is
the
middle
line,
which
ascended
and
determined
between
the
two
lines
in
Bina,
and
three
lines
came
out
in
Bina,
ZA,
too,
earned
them
and
drew
them
to
his
place,
and
ZA,
too,
has
those
three
lines.
Hence,
there
is
the
phase
of
vine
in
ZA,
too.
However,
since
ZA
is
in
covered
Hassadim,
the
core
of
the
vine
is
discerned
in
Malchut,
in
which
the
grapes
are
squeezed,
to
reveal
the
illumination
of
Hochma
in
them.
Thus,
the
root
of
the
vine
and
the
squeezing
of
the
grapes
are
in
Bina,
and
from
there
they
are
drawn
to
ZA,
and
from
there
to
the
place
of
the
squeezing,
the
Malchut.
This
is
the
meaning
of
what
is
written,
“There
were
three
branches
in
the
vine,”
which
are
the
three
lines
in
Malchut,
which
is
the
place
of
the
squeezing
of
the
grapes.
“It
was
as
though
it
budded,
its
blossoms
went
up,”
for
the
Hochma
in
her
blossoms
from
below
upward.
“Its
clusters
brought
forth
ripe
grapes.”
Illumination
of
Hochma
is
called
“grapes,”
which
are
the
fruits
of
the
vine.
All
the
degrees
in
ZA
and
Malchut
come
out
from
Bina,
and
there
is
the
place
of
their
emergence.
However,
ZA
is
rewarded
with
them,
for
three
come
out
from
one,
one
is
rewarded
with
the
three
of
them,
and
ZA
gives
them
to
Malchut.
The
seven
firmaments
are
HGT
NHYM
of
ZA.
The
seven
halls
are
HGT
NHYM
of
Malchut,
which
receive
from
ZA.
Sometimes
we
call
them
only
six,
HGT
NHY,
without
the
Malchut,
and
sometimes
we
call
them
five,
only
HGT
NH,
according
to
the
number
of
five
phases
KHB
TM.
However,
the
emergence
of
all
the
degrees
is
from
the
upper
Atik,
from
Bina,
and
from
there
they
are
extended
to
ZA,
and
from
ZA
to
Malchut.
It
is
written,
“And
he
brought
him
wine,
and
he
drank.”
Wine
is
illumination
of
Hochma,
whose
origin
is
in
the
left
line,
the
dot
of
Shuruk.
Isaac
is
the
left
line,
and
Jacob
is
the
middle
line.
Hence,
was
Isaac
not
supposed
to
give
the
wine
to
Jacob,
rather
than
Jacob
to
Isaac?
It
was
said
about
this
that
that
wine,
Jacob
draws
it
from
afar,
through
the
ascent
of
ZA
to
Bina,
where
he
diminished
the
GAR
of
the
left
through
the
force
of
the
screen
of
Hirik,
by
which
he
united
the
two
lines
with
one
another
and
maintained
the
illumination
of
both
of
them,
for
the
right
to
shine
from
above
downward,
and
for
the
left,
only
from
below
upward.
After
ZA,
the
three
lines
in
Bina,
came
out
through
Jacob,
Jacob
extended
them
to
his
place.
He
squeezes
it
from
the
grapes
of
that
vine,
which
is
Malchut,
which
he
drew
to
Malchut
that
shines
only
from
below
upward.
There,
he
squeezed
the
grapes,
disclosing
the
illumination
of
Hochma,
called
“wine.”
At
that
time,
Jacob
draws
that
wine,
which
is
intended
for
Isaac,
the
illumination
of
Hochma
that
shines
from
below
upward,
which
is
suitable
for
drinking.
However,
Isaac
himself
could
not
draw
the
wine,
for
had
he
drawn
it,
he
would
have
shone
from
below
upward
like
the
left
line,
which
is
the
intoxicating
wine.
Rather,
only
after
Jacob,
the
middle
line,
corrected
the
wine
so
it
would
shine
only
in
the
quality
of
Malchut,
from
below
upward,
it
became
suitable
for
drinking,
and
then
it
is
regarded
as
wine
that
delights
God.
“He
is
glad
and
he
drinks,”
since
it
is
wine
that
delights,
as
it
is
written,
“and
he
brought
him
wine
and
he
drank.”
Had
Jacob
not
brought
him
with
his
correction,
Isaac
would
have
been
unable
to
drink,
since
it
would
have
been
the
intoxicating
wine.
In
the
word
“him”
contains
the
two
phases
of
the
left
line,
called
Isaac:
1)
the
left
line
of
Bina,
for
Jacob
corrected
his
wine
so
it
would
shine
only
from
below
upward,
2)
the
left
line
of
ZA,
which
is
Isaac
in
his
own
place.
This
is
why
it
was
said
that
the
left
line
of
Bina
and
the
left
line
of
ZA
are
incorporated
here
above
and
below.
This
is
also
why
he
distanced
the
word
and
prolonged
it
with
a
long
playing
of
two
vowels,
since
under
the
“him,”
a
double
Mirka
is
written,
whose
playing
should
be
prolonged
since
it
implies
Jacob’s
correction
of
the
left
line
of
Bina
and
Jacob’s
correction
of
the
left
line
of
ZA.
Hence,
“And
he
brought
him,”
with
two
vowels,
indicates
the
two
times
of
bringing,
two
corrections,
to
him
above,
in
Bina,
and
to
him
below,
in
ZA.
86.
Hanoch,
who
is
Matat,
the
head
of
the
seminary
of
the
firmament,
said,
“and
he
brought
him
wine,”
that
he
threw
water
into
the
wine.
Had
he
not
thrown
water
into
it,
he
would
not
be
able
to
tolerate.
It
is
good
that
Hanoch
said
Matat.
Because
of
it,
he
prolonged
the
word
“him”
with
two
intonations,
a
double
Mirka,
for
it
was
gripped
on
two
sides,
on
the
right
and
on
the
left.
That
wine
goes
from
degree
to
degree;
everyone
tastes
it
until
Righteous
Joseph
tastes
it,
Yesod
of
ZA,
who
is
a
faithful
beloved
one,
as
it
is
written,
“Like
the
good
wine,
it
goes
down
smoothly
for
my
beloved.”
“Like
the
good
wine,”
into
which
Jacob
came
and
threw
water.
This
is
the
good
wine,
as
Hanoch
said,
Matat.
Before
Jacob,
the
middle
line,
came
and
united
the
two
lines
with
one
another,
there
was
a
dispute
between
right
and
left,
and
the
left
shone
the
Hochma
without
the
right,
Hassadim.
At
that
time,
darkness
and
harsh
judgments
were
extended
from
him.
However,
after
Jacob,
the
middle
line,
came
and
united
the
lines
with
one
another,
and
the
illumination
of
Hochma
on
the
left
clothed
in
the
Hassadim
on
the
right,
the
illumination
of
Hochma
was
completed
and
shone
in
its
fullest.
Illumination
of
Hochma
that
is
extended
from
the
left
is
called
“wine,”
and
the
Hassadim
that
are
extended
from
the
right
are
called
“water.”
“And
he
brought
him
wine,”
throwing
water
in
the
wine,
placing
Hassadim
in
the
illumination
of
Hochma,
at
which
time
the
judgments
and
the
darkness
were
removed
from
her
and
she
could
shine.
Had
he
not
thrown
water
into
it,
he
would
have
been
unable
to
tolerate
since
if
the
Hochma
had
shone
without
Hassadim,
it
would
have
been
impossible
to
tolerate
the
multitude
of
judgments
in
her.
This
is
why
he
prolonged
the
word
“him”
with
two
intonations,
a
double
Mirka,
since
it
was
gripped
on
two
sides.
The
two
sides
in
the
double
Mirka
indicate
the
unification
of
the
two
lines
right
and
left
that
was
done
by
Jacob,
the
middle
line,
and
this
is
the
correction
implied
in
the
verse,
“and
he
brought
him.”
87.
Until
now,
the
vine
awaits
bearing
fruits,
that
the
illumination
of
Hochma,
which
is
its
fruits,
will
be
revealed
in
her.
She
is
the
vine
in
holiness,
Malchut,
since
there
is
another
vine,
called
“foreign
vine,”
whose
grapes
are
not
grapes,
but
are
hard,
pinch
the
heart
and
bite
the
palate
like
a
dog.
Those
grapes
are
called
“the
degenerate
plant
of
an
alien
vine,”
which
is
the
Sitra
Achra.
However,
this
vine
is
Malchut.
It
is
written
about
her,
“There
were
three
branches
in
the
vine,”
that
vine
in
which
all
the
holy
ones
taste
old
wine,
good
wine,
the
wine
in
which
Jacob
placed
water,
until
all
those
who
know
how
to
taste
wine
taste
it,
and
it
is
good
to
the
palate.
88.
The
vine,
Malchut,
when
reaching
her,
stretches
out
three
branches,
three
forms
of
the
father,
three
lines
by
which
she
is
sanctified.
This
is
so
because
there
is
holiness
only
in
wine,
and
there
is
blessing
only
in
wine.
In
a
place
where
there
is
joy,
it
is
the
delighting
wine.
“It
was
as
though
it
budded,”
like
a
bride
adorning
herself
and
coming
with
the
love
and
joy
of
the
wine,
illumination
of
Hochma,
which
is
mixed
with
water,
Hassadim.
At
that
time,
“its
blossoms
went
up,”
meaning
her
love
ascends
to
her
beloved,
ZA,
and
she
begins
to
play
and
enter
into
love.
Then,
“its
clusters
brought
forth
ripe
grapes,”
meaning
that
those
soft
grapes
filled
up
and
ripened,
and
they
are
full
of
that
good,
old
wine,
wine
in
which
Jacob
threw
water.
89.
For
this
reason,
one
who
blesses
the
blessing
for
the
food
over
wine,
and
reaches
the
words
“over
the
earth,”
should
throw
water
on
it,
since
one
must
not
bless
“Have
mercy,
O
Lord,
on
Israel,
Your
people,”
unless
there
is
water
in
the
wine.
As
long
as
the
illumination
of
Hochma
on
the
left,
wine,
is
not
mixed
with
Hassadim
on
the
right,
water,
there
is
no
Rachamim
[mercy]
in
Malchut,
but
she
is
all
judgment
without
Rachamim.
If
one
does
not
throw
water
into
her,
who
can
tolerate
Malchut’s
judgments?
This
is
what
the
chief
butler
had
to
tell
Joseph,
Yesod
of
ZA,
since
the
matter
depended
on
him,
as
he
was
bestowing
everything
to
Malchut.
90.
Hanoch,
Matat,
said,
“There
are
three
branches
corresponding
to
three
fathers,
three
lines,
Michael,
Uriel,
Rafael.”
But
four
angels
are
hers,
Michael,
Gabriel,
Uriel,
Rafael,
so
why
does
he
say
three?
However,
it
is
as
it
is
written,
“It
was
as
though
it
budded,”
since
when
she
buds
and
blossoms
with
her
wings
to
rise,
when
she
shines
from
below
upward,
it
is
as
though
she
buds,
the
fourth,
Gabriel,
who
rises
with
her
and
does
not
separate
from
her,
since
Gabriel
is
from
the
left
line,
and
Malchut,
too,
is
from
the
left
line.
For
this
reason,
he
does
not
separate
from
her,
for
Gabriel,
too,
cannot
rule
unless
when
Malchut
flies
and
shines
from
below
upward,
as
it
is
written,
“and
he
rode
on
a
cherub
and
flew.”
It
means
that
when
Malchut
flies,
she
rides
a
cherub,
Gabriel,
as
though
blossoming.
When
she
blossoms,
she
shines
from
below
upward,
since
the
left
can
shine
only
from
below
upward.
It
is
good
that
Hanoch
said
Matat.
92.
Bread
and
wine
are
the
core
of
the
table;
the
rest
are
foods
that
follow
them.
The
Torah
earned
bread
and
wine,
and
they
are
hers.
The
Torah
asks
of
you,
please,
with
love,
saying,
“Go,
eat
of
my
bread
and
drink
of
the
wine
I
have
mixed.”
Since
the
Torah
invited
you
and
asks
of
you
this
thing,
then
you
should
do
her
will.
Please,
since
she
invited
you,
do
as
she
wishes.
93.
It
is
not
written,
“And
the
elders
of
Moab
said
to
the
elders
of
Midian,”
but
rather,
“And
Moab
said,”
since
Moab’s
young
took
advice
from
the
elders
of
Midian,
and
the
elders
were
drawn
after
the
wish
of
the
young
and
gave
them
advice.
What
is
the
advice
they
had
given
them?
That
they
took
for
themselves
a
bad
advice.
The
elders
of
Midian
said
to
Moab,
“A
foul
plant
we
have
grown
among
us,
and
it
is
Moses,
their
rav
[teacher/great
one].
A
parson
who
was
among
us
trained
him
and
raised
him
in
his
home,
and
gave
him
his
daughter
for
a
wife.
Moreover,
he
gave
him
money
and
sent
him
to
Egypt
to
destroy
the
entire
land.
The
person
and
his
entire
household
were
taken
after
him.
If
we
can
uproot
that
rav
of
theirs
from
the
world,
his
entire
nation
will
immediately
be
uprooted
from
the
world.”
All
of
the
bad
advice
concerning
Pe’or
was
from
Midian.
94.
Everything
was
from
Midian,
and
their
whole
advice
was
about
Moses,
and
by
the
advice
of
Midian,
they
hired
Balaam.
When
they
saw
that
Balaam
was
incapable,
they
took
for
themselves
another
bad
advice
and
pandered
their
wives
and
daughters
more
than
Moab,
since
it
is
written
about
the
women
of
Moab,
“Look,
these
caused
the
children
of
Israel,
through
the
counsel
of
Balaam,
to
trespass
against
the
Lord.”
It
was
all
from
Midian.
They
sought
counsel
with
their
president
to
pander
his
daughter
because
they
contemplated
taking
Moses
into
their
net.
They
crowned
her
with
several
kinds
of
charms
so
she
would
catch
the
head
of
Israel,
but
the
Creator
sends
the
wise
ones
back.
95.
They
saw
that
their
head
would
be
caught
in
their
net,
and
did
not
know
who
he
was;
they
saw
and
did
not
see.
They
saw
that
the
head
of
the
people
would
fall
with
Kozbi,
the
daughter
of
Tzor,
and
several
other
thousands,
and
thought
he
was
Moses.
They
pandered
Kozbi
and
commanded
her
on
Moses,
that
she
was
not
to
copulate
with
anyone
but
him.
She
said
to
them,
“How
would
I
know?”
They
told
her,
“The
one
you
see
that
everyone
rises
in
his
presence,
with
him
you
shall
copulate.”
When
Zimri,
son
of
Salu,
arrived,
24,000
from
the
tribe
of
Shimon
stood
up
before
him,
since
he
was
their
president.
She
thought
he
was
Moses
so
she
copulated
with
him.
when
all
those
24,000
saw
this,
they
did
what
they
did,
and
what
happened,
happened.
96.
Everything
was
from
Midian
in
several
manners.
This
is
why
Midian
was
punished,
and
the
Creator
said
to
Moses,
“Avenge
the
vengeance
of
the
children
of
Israel
against
the
Midianites.”
You
are
worthy
of
it,
and
it
is
becoming
of
you.
To
Moab,
I
am
leaving
them
until
two
gems
come
out
from
among
them.
David,
son
of
Yishai,
will
avenge
the
vengeances
against
Moab
and
wash
Pe’or’s
filth-filled
pot,”
as
it
is
written,
“Moab
is
My
washpot.”
As
long
as
those
two
gems
did
not
come
out
from
among
them,
they
were
not
punished.
Once
they
came
out,
David
came
and
washed
the
pot
from
their
filth,
and
they
were
all
punished,
Midian
in
the
days
of
Moses,
Moab
in
the
days
of
David.
97.
Nevertheless,
the
wicked
of
Midian
did
not
cease
from
all
their
evil.
After
generations,
when
they
saw
that
Joshua
had
died,
along
with
all
those
worthy
elders
by
whom
a
miracle
would
be
done,
they
said,
“Now
the
time
is
good
for
us.”
They
came
to
Amalek
and
told
them,
“You
should
remember
what
Israel
had
done
to
you,
and
Moses
their
great
one
and
Joshua
his
disciple,
to
obliterate
you
from
the
world.
Now
is
the
time,
since
there
is
none
among
them
to
protect
them.
We
will
go
with
you,”
as
it
is
written,
“And
Midian
and
Amalek
came
up,
and
the
children
of
the
east.”
There
was
no
one
in
the
world
who
had
done
harm
to
Israel
like
Midian.
And
Amalek,
because
of
the
envy
of
the
covenant,
that
they
approached
the
covenant
in
order
to
blemish
it.
For
this
reason,
the
Creator
was
zealous
with
everlasting
zeal
that
will
not
be
forgotten.
98.
“And
the
Lord
said
to
me,
‘Do
not
harass
Moab.’”
Can
it
be
that
until
now,
we
did
not
know
that
the
Creator
spoke
with
Moses
and
not
with
another,
that
it
had
to
be
written,
“And
the
Lord
said
to
me”?
Why
“to
me”?
The
Creator
commanded
Moses
not
to
harass
Moab,
but
He
did
not
command
someone
else.
He
did
not
command
David,
as
it
is
written,
“And
the
Lord
said
to
me,
‘Do
not
harass
Moab,’”
even
on
the
smallest
of
their
borders,
since
from
them
the
one
who
avenges
the
vengeances
of
Israel
would
emerge,
and
would
avenge
against
them,
too,
against
Moab,
and
it
is
David,
who
came
from
Ruth
the
Moabite.
99.
Moses
was
commanded
all
this,
but
to
another,
it
was
permitted.
To
Joshua
and
to
those
elders
who
lived
after
him,
it
was
not
permitted,
too,
since
they
were
all
from
Moses’
courthouse,
and
what
was
forbidden
for
Moses
was
forbidden
for
them,
as
well.
Moreover,
those
good
gems
had
not
come
out,
since
Ruth
came
out
in
the
days
of
the
Judges,
and
she
was
the
daughter
of
Eglon
King
of
Moab.
When
Eglon
died,
having
been
killed
by
Ehud,
and
another
king
was
appointed,
that
daughter
of
Eglon
remained
and
was
a
nursemaid
in
the
house,
and
in
Sdei
Moab.
When
Elimelech
came
there,
he
took
her
for
his
son.
100.
Elimelech
did
not
convert
her
[to
Judaism]
there.
Rather,
she
learned
all
the
manners
of
the
house,
and
eating
and
drinking.
When
did
she
convert?
Afterwards,
when
she
walked
with
Naomi.
Then,
she
said,
“Your
people
is
my
people;
your
God
is
my
God.”
Naama,
who
came
from
the
children
of
Amon,
came
out
in
the
days
of
David.
101.
Then
the
spirit
of
holiness
hovered
over
David,
Malchut,
and
said
to
him,
“David,
when
I
measured
the
whole
world
and
cast
lots,
and
Israel
were
His
allotted
[also:
line/rope]
inheritance,
I
remember
what
Moab
did
to
His
allotted
inheritance.
It
is
written,
“And
he
defeated
Moab
and
he
measured
them
with
a
line,”
that
line
of
the
inheritance
of
the
Creator,
Israel.
All
those
who
were
from
that
seed
of
the
Moabites,
who
harmed
Israel
in
the
days
of
Moses,
that
rope
was
clinging
to
them.
102.
It
is
written,
“two
ropes
to
put
to
death,
and
the
entire
rope
to
revive.”
The
entire
rope
is
as
it
is
written,
“The
whole
earth
is
full
of
His
glory,”
Malchut,
who
would
say,
“This
one
to
keep
alive,
and
this
one
to
kill.”
And
that
rope
clung
to
those
who
deserved
to
be
killed.
For
this
reason,
he
grabbed
the
rope
and
stretched
the
rope
for
what
they
did
to
that
line,
the
allotted
place
of
the
Creator.
103.
And
Midian,
Gideon
was
obliterating
that
whole
seed,
not
leaving
any
of
those
who
harmed
Israel
by
counsel
or
by
something
else.
All
those
who
harmed
Israel,
the
Creator
holds
a
grudge
against
them
and
takes
revenge
against
them.
However,
if
good
is
destined
to
come
to
the
world
from
them,
He
delays
His
anger
and
rage
toward
them
until
that
good
comes
out
to
the
world,
and
then
takes
revenge
and
judgment
against
them.
104.
It
is
written,
“Bless
the
Lord,
His
angels,
mighty
in
power,
doers
of
His
word,
to
hear
the
voice
of
His
word.”
King
David
invited
to
bless
the
Creator.
He
invited
the
hosts
of
heaven,
which
are
stars
and
signs
and
the
rest
of
the
hosts,
and
he
associated
his
soul
with
them
to
bless
the
Creator,
as
it
is
written,
“Bless
the
Lord,
all
His
works
in
all
the
place
of
His
governance;
bless
the
Lord,
my
soul.”
He
signed
all
the
blessings
in
his
soul.
105.
He
invited
the
angels
of
above
to
bless
Him,
as
it
is
written,
“Bless
the
Lord
his
angels.”
Before
Israel
came,
the
angels
of
above
were
doing
and
completing
the
work.
When
Israel
came
and
stood
at
Mount
Sinai,
and
said,
“We
will
do
and
we
will
hear,”
they
took
the
work
from
the
ministering
angels.
They
were
incorporated
in
His
word,
and
since
then,
the
work
was
only
in
the
Land
of
Israel,
and
the
holy
angels
were
alone,
and
Israel
finished
and
completed
the
work.
Hence,
“mighty
in
power,
doers
of
His
word”
were
initially,
before
Israel
came.
Afterwards,
when
Israel
came,
the
angels
were
only
to
hear
the
voice
of
His
word.
But
the
doers
of
His
word
were
Israel.
Happy
are
Israel
that
the
work
was
taken
from
them
and
came
true
in
them.
All
the
worlds
come
only
for
the
correction
of
Malchut.
Her
first
correction
is
her
ascent
and
mixture
with
Bina.
Were
it
not
for
that,
she
would
have
been
unfit
to
receive
any
light.
The
whole
of
Malchut,
from
top
to
bottom,
is
mixed
with
vessels
of
Bina.
However,
there
is
a
difference
between
her
from-the-Chazeh-and-above,
where
there
are
mainly
vessels
of
Bina,
and
her
from-the-Chazeh-and-below,
where
they
are
mainly
her
own
vessels.
Malchut
is
called
“the
word
of
the
Lord,”
and
she
is
also
called
doing.
Bina
is
called
hearing.
Accordingly,
we
should
understand
that
from
the
Chazeh
and
above,
where
there
are
the
vessels
of
Bina,
she
is
called
“to
hear
the
voice
of
His
word,”
the
hearing
in
Malchut,
since
His
word
is
Malchut,
and
hearing
is
Bina.
From
the
Chazeh
and
below,
she
is
called
“doers
of
His
word,”
doing
in
Malchut,
since
His
word
is
Malchut,
and
“doers”
is
doing.
The
angels
and
Israel
are
the
generations
of
Malchut,
upon
whom
it
is
incumbent
to
correct
their
root.
However,
the
angels
emerge
from
the
coupling
of
kissing
of
ZA
and
Malchut,
from
the
Chazeh
of
Malchut
and
above,
where
the
vessels
are
mainly
from
Bina,
hearing.
The
souls
of
Israel
emerge
from
the
coupling
of
Yesodot
[pl.
of
Yesod]
of
ZA
and
Malchut
from
the
Chazeh
of
Malchut
and
below,
where
the
vessels
are
mainly
from
Malchut,
doing.
Before
Israel
came,
the
entire
correction
of
Malchut
was
upon
the
angels,
who
had
to
complete
the
correction
of
from-the-Chazeh-and-below
of
Malchut,
although
their
root
is
only
from
the
Chazeh
and
above,
since
there
was
no
one
to
correct
the
from-the-Chazeh-and-below.
And
before
Israel
came,
the
angels
of
above
were
doing
and
completing
the
work,
and
the
angels
were
in
the
form
of
“hearing
the
voice
of
His
word,”
which
is
from-the-Chazeh-and-above
of
Malchut,
and
they
are
regarded
as
“doers
of
His
word,”
which
is
from-the-Chazeh-and-below
of
Malchut.
When
Israel
came
and
stood
at
Mount
Sinai,
and
said
“We
will
do
and
we
will
hear,”
they
took
the
doing
from
the
ministering
angels,
took
upon
themselves
the
correction
of
from-the-Chazeh-and-below
of
Malchut,
where
there
is
the
phase
of
Malchut
herself,
called
“doing.”
They
became
incorporated
in
His
word,
which
is
the
totality
of
Partzuf
Malchut,
and
became
discerned
as
the
doers
of
His
word,
to
correct
the
from-the-Chazeh-and-below
of
Malchut,
which
is
the
state
of
doers
of
His
word.
Since
then,
doing,
which
is
from
the
Chazeh
of
Malchut,
was
alone
in
the
Land
of
Israel,
as
that
whole
place
is
only
the
inheritance
of
Israel,
since
their
root
is
from
there.
And
the
holy
angels
are
alone,
for
the
place
from
the
Chazeh
and
above
is
only
the
inheritance
of
the
angels,
as
their
root
is
from
there.
Israel
complete
and
finish
the
doing.
It
is
incumbent
upon
Israel
to
finish
the
end
of
correction
of
from-the-Chazeh-and-below
of
Malchut.
Hence,
“mighty
in
power,
doers
of
His
word”
is
written
about
the
angels
before
Israel
came.
After
Israel
came,
to
hear,
the
angels
were
left
only
with
hearing
the
voice
of
His
word,
and
not
more,
since
the
doers
of
His
word,
Israel
took
it
from
them.
106.
That
child
said,
“Guard
yourself
and
succeed
in
your
vessels.”
Did
Israel
take
only
this
praise,
and
not
another
praise?
Rabbi
Elazar
said
to
him,
“I
have
found
this
praise
and
none
other.”
That
child
said,
“Since
your
sword
is
not
succeeding,
or
you
are
not
moving
it
properly,
leave
that
sword
to
one
who
is
proficient
at
war.”
A
sword
implies
the
engagement
in
a
double-edged
sword
of
two
kinds
of
judgments—of
Bina
and
of
Malchut.
Since
Rabbi
Elazar
engaged
in
two
kinds
of
judgments,
in
hearing
and
in
doing,
the
child
told
him,
“Since
your
sword
is
not
succeeding.”
107.
A
high
praise
that
is
not
given
only
to
the
high
angels
unless
together
with
Israel,
is
holy.
The
blessing
that
was
given
only
to
them,
as
it
was
given
to
Israel,
but
“holy”
was
not
given
to
them
alone,
but
along
with
Israel,
since
they
do
not
sanctify
holiness
unless
with
Israel,
and
what
is
written,
“And
one
called
to
another
and
said,
‘Holy,
holy,
holy,’”
is
when
Israel
sanctify
below.
Until
Israel
sanctify
below,
they
do
not
say
holiness.
The
meaning
of
the
three-times
holy
is
two
lines,
and
a
middle
line
that
unites
the
two
lines
through
the
force
of
the
screen
of
Hirik.
However,
Israel
must
raise
MAN
from
the
Chazeh
and
below
of
Malchut,
where
that
screen
reigns.
If
Israel
do
not
raise
MAN,
to
awaken
that
screen
in
ZA,
ZA
cannot
unite
the
two
lines.
For
this
reason,
the
angels,
which
are
from
the
Chazeh
and
above,
cannot
awaken
the
screen
in
ZA,
and
have
a
part
only
in
the
two
lines
right
and
left.
In
order
for
it
to
also
hold
the
middle
line,
they
must
participate
with
Israel.
108.
Because
holiness
rises
from
three
worlds,
three
lines,
and
not
from
two
worlds,
two
lines,
“And
he
called
to
one”
is
the
right
line,
“to
the
other”
is
the
left
line,
and
“and
said,”
is
the
middle
line.
The
three
worlds
correspond
to
three
Kedushot
[pl.
of
Kedusha
(holiness)].
This
is
why
the
merit
of
Israel
is
because
they
take
the
holiness
of
below,
the
middle
line,
alone.
The
three
worlds
BYA
are
one
Partzuf.
The
world
of
Beria
is
GAR,
Rosh.
The
world
of
Yetzira
is
HGT,
Guf.
The
world
of
Assiya
begins
from
the
Chazeh
of
the
world
of
Yetzira
and
below,
half
of
Tifferet
and
NHYM.
The
place
of
the
angels
is
from
the
Chazeh
and
above,
in
Beria
and
Yetzira,
up
to
the
Chazeh.
From
the
Chazeh
and
below,
it
is
the
world
of
Assiya.
Although
there
are
several
manners
there,
as
well,
they
nevertheless
grip
only
to
Israel.
The
root
of
the
angels
is
from
the
Chazeh
and
above
in
all
the
degrees,
and
the
root
of
the
souls
is
from
the
Chazeh
and
below
in
all
the
degrees.
The
first
two,
right
and
left,
are
always
from
the
Chazeh
and
above
in
all
the
degrees,
and
the
middle
line
is
from
the
Chazeh
and
below
in
all
the
degrees.
This
is
a
general
property
that
applies
to
each
degree
in
particular.
However,
individually,
there
are
three
lines
from
the
Chazeh
and
above,
HGT
through
the
Chazeh,
and
three
lines
from
the
Chazeh
and
below,
NHY.
Yet,
when
you
divide
each
degree
to
from-the-Chazeh-and-above,
the
GAR
of
that
degree,
and
from-the-Chazeh-and-below,
the
VAK
of
that
degree,
there
will
be
two
upper
lines,
GAR,
and
a
middle
line,
VAK,
and
the
angels
are
from
the
two
upper
lines,
and
the
souls
of
Israel
are
from
the
middle
line.
Accordingly,
if
we
consider
the
three
worlds
BYA
in
general,
the
angels
will
be
from
the
Chazeh
and
Yetzira
an
above,
and
Israel
from
the
Chazeh
and
Yetzira
and
below.
Individually,
Beria
is
also
divided
in
this
way,
as
is
Assiya,
where
from
the
Chazeh
and
above
of
Assiya
are
the
angels,
and
from
the
Chazeh
and
below
of
Assiya
is
Israel.
109.
Rabbi
Elazar
said,
“Three
Kedushot
were
handed
over
to
Israel
below
in
the
verse,
‘Sanctify
yourselves
and
be
holy,
for
I
the
Lord
am
holy.’”
The
child
said
to
him,
“This
is
very
good,
but
you
did
not
remember
the
lance
until
I
took
it
behind
your
shoulder
and
placed
it
in
your
hand.
From
now
on,
you
will
remember
the
lance
that
is
in
your
hand.
Return
to
the
place
that
you
left,”
meaning
to
the
interpretation
in
which
he
began.
A
lance
means
the
female
judgment.
Hence,
the
interpretation
about
holiness,
that
Israel
awaken
the
judgments
of
the
screen
of
Malchut
by
themselves,
is
regarded
as
a
lance.
Conversely,
the
interpretation
of
Rabbi
Elazar,
who
spoke
from
the
doers
of
His
word,
which
is
judgments
of
Malchut,
and
from
hearing
the
voice
of
His
word,
which
is
the
judgments
of
Bina,
this
is
regarded
as
a
sword
with
two
edges,
Bina
and
Malchut.
For
this
reason,
the
child
said,
“You
did
not
remember
the
lance
from
the
interpretation
of
Kedushot
until
I
took
it
from
behind
your
shoulder
and
placed
it
in
your
hand.”
The
child
reminded
him,
and
as
he
took
the
lance
he
had
forgotten
and
left
behind,
and
placed
it
in
his
hand,
from
then
only
you
will
remember
the
lance
that
is
in
your
hand,
meaning
use
the
interpretation
of
the
Kedushot.
110.
It
is
written,
“Bless
the
Lord
His
angels.”
“Bless”
is
extension
of
the
blessings
from
the
place
from
which
all
the
blessings
come
out,
from
Bina,
until
they
become
a
pool.
From
the
extensive
extensions
that
are
extended,
and
from
the
multitude
of
water
in
the
pool,
from
the
multitude
of
abundance,
promptly,
many
fish
are
multiplied
in
the
water,
many
degrees,
to
several
kinds.
This
extension
is
the
letter
Hey,
Malchut,
an
extension
of
light
that
shines
inside
the
illuminating
mirror,
ZA,
who
is
extended
from
above,
from
Bina,
to
below,
to
Malchut.
111.
The
high
angels,
at
the
top
of
the
top
chamber,
were
told,
“Bless
the
Lord.”
We
who
dwell
below,
why
do
we
say,
“Bless
the
Lord”?
It
is
because
we
must
draw
on
ourselves
the
word
“the,”
which
is
Malchut,
and
in
it,
we
come
before
the
king,
ZA,
to
see
his
face.
This
is
why
David
said,
“I
will
behold
Your
face
in
justice.”
“I,
in
justice,”
in
Malchut,
where
through
justice,
Malchut,
I
will
behold
Your
face.”
This
is
why
the
beginning
of
the
prayer
is
“Bless
the
Lord,”
to
extend
on
our
heads
the
word
“bless,”
Malchut.
After
we
have
extended
on
ourselves,
we
should
say
the
prayer
and
praise.
112.
This
is
why
it
is
forbidden
to
greet
a
person
before
one
has
prayed
his
prayer
and
extended
over
his
head
the
“the,”
which
is
Malchut.
If
one
greets
a
person
first,
that
person
as
though
extends
a
stage
on
his
head
instead
of
“the,”
which
he
should
have
extended
on
his
head.
For
this
reason,
it
is
as
though
he
has
made
him
a
stage.
113.
this
is
why
it
is
written
about
the
high
angels
“Bless
the
Lord
[without
the
“the”],”
and
we,
“Bless
the
Lord
[with
the
“the”],”
as
an
addition,
for
we
must
first
extend
the
Malchut.
The
child
said,
“Indeed,
I
have
known
that
your
tools
of
war
are
good.
Remember
them
and
do
not
forget
them.
Certainly,
the
strength
of
a
man
of
war
is
in
the
lance
and
in
the
sword.
But
why
is
it
written,
‘mighty
in
power,
doers
of
His
word,
to
hear
the
voice
of
His
word’?
Rabbi
Elazar
said,
‘But
I
have
already
said
its
meaning.’”
That
child
said,
“I
already
knew
that
your
strength
has
weakened,”
since
he
said,
“I
have
found
this
praise
and
none
other,
and
he
forgot
three
Kedushot.
Now
is
the
time
not
to
wait,
but
to
strike
with
the
slingshot
stone
after
stone,
as
it
is
written,
“with
a
slingshot
and
with
a
stone,”
in
haste,
one
after
the
other.
114.
The
child
said,
“It
is
written,
‘I
am
black
and
beautiful,
daughters
of
Jerusalem,
like
the
tents
of
Kedar,
like
the
curtains
of
Solomon.
Do
not
see
me
as
dark.’”
When
Malchut
is
in
great
love
for
her
loved
one,
ZA,
out
of
the
pressure
of
her
love,
that
she
cannot
tolerate
the
separation,
she
greatly
diminished
herself
until
all
that
was
seen
of
her
was
one
dot,
the
letter
Yod.
At
that
time,
she
is
covered
by
all
her
hosts
and
camps
and
says,
“I
am
black,”
that
there
is
no
whiteness
inside
this
letter
Yod,
as
with
the
rest
of
the
letters.
I
am
black
and
I
have
no
place
in
which
to
let
you
in
under
my
wings,
like
the
tents
of
Kedar,
which
are
Yod
without
white
in
it.
“Like
the
curtains
of
Solomon”
are
Vav.
115.
For
this
reason,
“Do
not
see
me,”
you
will
not
see
me
at
all
for
I
am
a
tiny
dot.
What
do
her
hosts
do,
the
brave
mighty
ones?
They
roar
as
mighty
lions,
as
it
is
written,
“The
young
lions
roar
after
prey.”
Through
the
sounds
and
roars
that
they
roar
as
strong
and
mighty
lions,
her
loved
one
above
hears
and
knows
that
his
loved
one
is
in
love
with
him,
as
he
is,
and
she
has
diminished
herself
out
of
his
love
until
nothing
of
her
form
and
beauty
was
seen.
116.
Then,
out
of
the
sounds
and
roars
of
those
mighty
ones
of
hers,
her
beloved,
ZA,
comes
out
of
his
hall
with
several
gifts
and
presents,
with
fragrances
and
perfumes.
He
comes
to
her
and
finds
her
black
and
small,
without
any
form
and
beauty.
He
approaches
her,
embraces
her,
and
kisses
her
until
she
gradually
awakens
because
of
the
fragrances
and
perfumes,
and
through
the
joy
that
her
beloved,
ZA,
is
with
her,
she
is
built
and
becomes
corrected
in
her
form,
in
her
beauty,
and
she
becomes
the
Hey
of
HaVaYaH,
as
in
the
beginning.
117.
The
mighty
ones
did
this
to
her,
returning
her
to
her
form
and
beauty,
and
their
power
and
might
caused
it.
This
is
why
it
is
written,
“mighty
in
power,
doers
of
His
word.”
They
do
His
word
because
they
correct
this
thing,
Malchut,
who
is
called
“thing,”
and
restore
her
first
form.
Since
she
is
corrected
and
her
form
becomes
as
beautiful
as
before,
they,
and
all
the
rest
of
the
hosts,
stand
to
hear
what
she
says,
as
it
is
written,
“to
hear
the
voice
of
His
word.”
She
stands
as
a
king
among
his
armies,
and
this
is
as
it
is
written,
“doers
of
His
word,”
that
they
make
the
Malchut
[kingship].
118.
It
is
likewise
below.
When
there
are
wicked
in
a
generation,
Malchut
covers
and
diminishes
herself
until
all
that
is
seen
of
her
form
is
but
one
dot.
When
mighty
ones
and
true
righteous
come,
they
do
this
thing,
Malchut,
who
is
called
a
“thing,”
and
she
shines
bit-by-bit,
and
returns
to
her
form
and
beauty,
and
becomes
the
Hey
of
HaVaYaH
as
in
the
beginning.
There
are
two
manners
by
which
Malchut
returns
and
diminishes
herself
to
a
dot
under
the
Chazeh,
which
is
her
point
of
Keter,
and
her
bottom
nine
disappear:
The
first
manner
is
in
the
order
of
her
emanation
and
construction.
There
are
two
states
in
Malchut
during
her
construction.
The
first
state
is
in
the
two
great
lights.
At
that
time,
Malchut
is
in
Hochma
without
Hassadim,
and
greatly
yearns
for
a
coupling
face-to-face
with
ZA,
that
he
will
impart
her
with
Hassadim.
Because
of
it,
she
cannot
tolerate
that
state
and
diminishes
herself
to
a
dot
under
the
Chazeh
with
respect
to
the
vessels
of
ZA,
and
to
a
dot
under
Yesod
with
respect
to
the
lights
of
ZA,
since
there
is
an
inverse
relation
between
vessels
and
lights.
After
she
returns
to
that
diminution,
the
lower
ones
raise
MAN
and
she
ascends
to
AVI
and
is
built
anew.
When
Malchut
is
in
great
love
for
her
beloved,
ZA,
out
of
her
great
love
for
ZA,
to
receive
Hassadim
from
him,
until
she
cannot
tolerate
the
state
of
separation,
to
be
in
Hochma
without
Hassadim,
she
diminishes
herself
with
a
great
diminution
into
a
dot
under
the
Yesod,
her
Keter,
and
all
her
bottom
nine
disappear.
Then,
out
of
the
sounds
and
roars
of
those
mighty
ones
of
hers,
where
through
the
raising
of
MAN
of
the
righteous,
she
is
rebuilt
and
comes
to
a
second
state,
a
coupling
face-to-face
with
ZA.
The
second
manner
is
when
she
is
diminished
into
a
dot
due
to
the
sins
of
the
lower
ones.
Here,
too,
she
is
rebuilt
through
the
true
righteous
who
can
protect
their
generation.
But
there
is
a
big
difference
between
these
two
manners.
In
the
first
manner,
when
she
is
diminishes
into
a
dot
of
her
own
volition,
for
a
coupling
face-to-face
with
ZA,
the
bottom
nine
that
have
disappeared
from
her
do
not
fall
into
the
shells.
Rather,
they
return
to
their
root,
to
ZA.
Conversely,
in
the
second
manner,
when
she
is
diminished
due
to
the
sins
of
the
lower
ones,
her
bottom
nine
fall
into
the
shells,
and
it
is
impossible
to
rebuild
her
until
her
nine
Sefirot
are
taken
out
from
the
shells.
119.
That
child
said,
“I
will
bless.”
They
said,
“You
bless,
it
is
appropriate
that
you
should
bless.”
He
said,
“How
holy
you
are;
several
blessings
are
destined
for
you
from
the
holy
mother,
Bina,
because
you
did
not
prevent
me
from
blessing.”
120.
It
is
written,
“The
people
will
curse
he
who
withholds
grain,
but
blessing
will
be
on
the
head
of
he
who
sells
it.”
Every
person
is
obligated
to
do
the
blessing
for
the
food.
If
he
does
not
know,
his
wife
or
children
bless
for
him.
A
curse
will
come
to
one
who
does
not
know
how
to
bless,
to
the
point
that
he
needs
his
wife
and
children
to
bless
for
him.
121.
If
he
knows,
he
should
educate
his
son
and
give
him
a
cup
so
he
will
bless.
One
who
prevents
him
from
being
educated,
the
people
will
curse
him.
One
who
denies
grain,
who
prevents
the
son
from
blessing
the
Creator
and
being
educated
in
the
commandments,
the
people
will
curse
him
before
the
holy
mother,
Malchut.
They
will
curse
that
person
who
prevents
his
son
from
blessing
the
Creator,
so
he
will
be
cursed
before
Malchut
so
she
does
not
impart
blessings
upon
him.
122.
“I
am
my
mother’s
only
child;
give
me
a
cup
and
I
will
bless
the
holy
king,
for
he
placed
mighty
ones
in
my
mother’s
house,
and
I
spoke
harsh
words
before
them
and
defeated
them.
For
this
reason,
I
will
bless.
But
before
that,
I
will
settle
the
verse
properly,
this
verse
with
which
he
began.”
123.
“He
who
withholds
grain,”
who
prevents
his
son
from
blessing,
“the
people
will
curse
him,”
as
it
is
written,
“And
the
Israelite
woman’s
son
blasphemed
the
name
of
the
Lord
and
cursed.”
“Curse”
means
“interpret,”
meaning
that
his
sins
will
be
interpreted
to
the
holy
mother,
Malchut.
“Blessing
will
be
on
the
head
of
he
who
sells
it,”
that
person,
who
educates
his
son
to
bless
the
Creator
and
educates
him
in
the
commandments
of
the
Torah.
124.
It
is
written,
“What
is
His
name,
and
what
is
His
Son’s
name,
if
you
know?”
That
name
is
known:
His
name
is
the
Lord
of
Hosts,
Bina,
for
all
the
hosts
are
hers.
The
name
of
his
son
is
Israel,
ZA,
as
it
is
written,
“My
son,
my
firstborn,
Israel.”
But
all
the
keys
of
faith,
all
the
degrees
of
Malchut,
called
“faith,”
are
dependent
on
him,
on
ZA,
who
is
called
Israel.
He
is
praised
and
says,
“The
Lord
said
to
me,
‘You
are
My
son,’”
that
HaVaYaH,
Bina,
said
to
ZA,
“You
are
My
son.”
AVI,
the
right
and
left
of
Bina,
who
are
called
YESHSUT,
as
soon
as
AVI
crowned
ZA
and
blessed
him
with
several
blessings,
since
all
the
Mochin
of
ZA
is
from
YESHSUT.
They
said
and
commanded
everyone,
“Kiss
the
son,”
kiss
the
hand
of
this
son,
ZA,
to
whom
He
has
given
governance
over
everything,
that
everyone
will
serve
him,
“lest
he
be
angry,”
since
AVI
crowned
ZA
with
judgment
and
with
mercy.
One
who
is
rewarded
with
judgment
is
for
judgment;
one
who
is
rewarded
with
mercy
is
for
mercy.
125.
All
the
blessings
of
above
and
of
below
rise
to
that
son,
ZA,
and
are
crowed.
One
who
denies
blessings
from
that
son,
his
sins
will
be
interpreted
before
the
holy
king,
the
mother,
Bina,
and
it
is
written
about
that,
“The
people
will
curse
he
who
withholds
grain.”
“But
blessing
will
be
on
the
head
of
he
who
sells
it,”
meaning
one
who
blesses
and
invites
the
Creator
with
a
cup
of
blessing.
By
this,
the
Sitra
Achra
breaks,
and
with
her
breaking,
she
surrenders
and
the
side
of
holiness
ascends.
This
is
the
meaning
of
what
is
written,
“but
blessing
will
be
on
the
head
of
he
who
sells
it.”
As
he
extols
and
blesses
the
Creator,
and
makes
the
Sitra
Achra
break,
so
the
Creator
draws
upon
him
blessings
from
above,
and
the
one
who
is
called
“blessing,”
Malchut,
is
on
his
head.
126.
“From
here
on,
friends,
let
us
bless.”
He
was
given
a
cup
for
blessing
and
he
blessed,
and
all
the
friends
were
glad,
for
since
the
day
of
the
jubilee
of
Rabbi
Elazar,
the
friends
had
not
rejoiced
as
on
that
day
when
they
sat
there.
They
rushed
to
bless
him
with
joy
and
a
willing
heart.
That
child
said,
“You
should
not
part
unless
with
words
of
Torah.”
127.
It
is
written,
“And
the
Lord
walks
before
them
by
day
in
a
pillar
of
smoke.”
“The
Lord”
implies
Malchut.
The
intonation
above
it
is
Zakkof,
meaning
that
it
is
written
above
the
word
“the
Lord,”
and
the
intonation
Pazzer,
which
stands
upright.
At
that
time,
how
comely
and
beautiful
it
was
for
the
bride,
Malchut,
who
has
been
subjugated
until
now
in
the
exile,
and
now
she
walks
with
head
upright
among
her
crowd
with
joy.
128.
In
the
word
“the
Lord,”
the
intonation
Zakkof
is
on
top.
Afterwards,
it
is
written,
“walks
before
them
by
day.”
Until
now,
it
is
not
known
if
this
bride,
Malchut,
implied
in
the
name
“and
the
Lord,”
walks
before
them
or
not,
since
the
intonation
stops
in
the
word
“and
the
Lord,”
since
the
melody
of
the
Pazzer
on
“the
Lord”
stops
between
“and
the
Lord,”
Malchut,
and
“walks
before
them
by
day.”
However,
the
Malchut
implied
in
the
name
“and
the
Lord”
was
there,
but
the
one
who
walks
before
them
is
the
elder
of
the
house,
the
landlord,
the
one
to
whom
the
Creator
swore.
It
is
Abraham,
Hesed
of
ZA,
as
it
is
written,
“By
day,
the
Lord
commands
His
mercy
[Hesed],”
as
well
as
“If
not
My
covenant
day
and
night.”
Hesed
is
called
“by
day”
because
it
is
a
day
in
which
all
the
days,
all
the
Sefirot
of
ZA,
are
included,
in
Hesed.
It
is
a
day
of
the
rest
of
the
days,
and
it
is
the
rest
of
all
the
days.
This
is
why
it
is
called
“by
day”
and
not
“day,”
and
this
is
why
it
is
written,
“and
the
Lord
walks
before
them
by
day.”
Hesed
of
ZA
walks
by
day,
and
the
bride,
implied
in
the
name
“and
the
Lord,”
walks
by
night,
as
it
is
written,
“And
by
night,
in
a
pillar
of
fire
to
give
them
light.”
This
is
the
bride,
Malchut.
Each
one
as
is
appropriate
for
him,
since
ZA
is
the
governance
of
the
day,
and
Malchut
is
for
the
governance
of
the
night.
“And
you,
the
friends,
will
have
day
and
night
before
you,
and
at
any
time.”
They
kissed
him
and
blessed
him
as
before,
and
left.
129.
They
came
before
Rabbi
Shimon
and
told
him
of
the
deed.
He
was
surprised.
He
said,
“How
beautiful
he
is,
but
he
will
not
merit
a
name.
When
a
thin
tree
elevates
its
light,
it
rises
for
a
time
and
promptly
quenches
and
sinks.
Also,
I
have
already
said
from
what
was
that
light,
that
he
was
the
son
of
Rav
Hamnuna.”
130.
He
opened
and
said,
“His
descendants
will
be
mighty
in
the
land,
a
generation
of
upright
shall
be
blessed.”
When
a
person
is
mighty
in
the
land,
mighty
in
the
Torah,
mighty
over
his
evil
inclination,
he
is
mighty
in
the
land,
for
his
light
rises
and
great
extension
is
extended
in
him.
Then,
“the
generation
of
the
upright
will
be
blessed.”
131.
Thus,
we
see
children
saying
sublime
things,
and
afterwards,
they
are
the
heads
of
the
world.
He
said
to
them,
“Children
who
say
one
or
two
things
for
the
time
being,
without
their
intention,
by
this,
a
person
is
guaranteed
to
be
rewarded
with
learning
Torah
in
Israel.
However,
that
child,
whose
light
stands
on
his
existence
with
complete
knowledge,
is
not
like
that,
especially
since
the
Creator’s
passion
is
to
smell
that
apple.
Therefore,
it
is
a
must
that
he
will
depart;
happy
is
he.”
132.
Happy
are
you
righteous,
for
it
is
written
about
you,
“And
the
surviving
remnant
of
the
house
of
Judah
shall
again
take
root
below
and
bear
fruit
above.”
The
root
below
is
like
Rav
Hamnuna,
who
departed
from
the
world
and
is
a
root
below,
in
the
seminary
of
the
firmament,
the
seminary
of
Matat.
He
made
fruit
above,
in
the
upper
seminary,
the
seminary
of
the
Creator.
How
good
is
the
root
and
the
fruit.
Had
I
not
been
distressing
the
Creator
by
this,
since
He
wants
to
smell
him,
I
would
have
made
it
so
that
no
one
would
be
able
to
govern
him,
so
he
would
live
long.
But
may
his
mother
not
see
grief
over
him.
And
so
it
was,
that
he
passed
away.