And Dumah Rises and Calculates

9) The authors of the Mishnah were close to the internality of the degree. They heard a voice inverting to bestow from above downward and spreading in the world.

Since ZA, which is the voice, rose, determined, and complemented the two lines, right and left of Bina, by its illumination there from below upward, he is inverted. He spreads from there to the world and shines from above downward.

The voice uproots mountains and breaks firm rocks. This means that its illumination uproots and breaks all the shells. Great winds rise, and the ears are open. What is the source of the power of the voice, ZA, to bestow? Great Ruchut [winds], the Sefirot of ZA, called Ruach, rise to the Oznayim [ears], Bina, in the form of MAN, where it becomes a voice. And there it determines between the two lines of Bina and clothes the Hochma on the left with Hassadim on the right, and then the Oznayim open to shine. To the extent that the voice opens the Oznayim to shine, he, too, expands and shines.

10) In its travels—meaning in its bestowals, since it walks in three places—the voice would say, “Cut off a part.” And the sleeping still, that sleep is in the holes of their eyes, return and stand guard.

The middle line cannot determine between the two lines and include them in one another before it diminishes the left line from GAR to VAK of GAR. During the illumination of the left without incorporating the Hassadim on the right, all the lights are blocked, the night grows dark, and people sleep, meaning the Mochin depart from them.

The voice, the middle line, says, “Cut off a part.” It commands by its strength to diminish the part of GAR of GAR from the illumination of the left line. Then the sleeping still, with slumber in the holes of their eyes because of the illumination of the left without incorporation with the right, which blocks their lights, now they return and stand guard. Now that the GAR of the left have diminished, the left and right are incorporated in one another and the lights open. Hence, those who are asleep have awakened and obtained their Mochin, which is their persistence.

The king, the Nukva, who receives from ZA, called “voice,” says, “Guard the gates.” The ruler over many armies stands guard. Once the king, Nukva, received the Mochin from the voice, the middle line, she said, “Guard the gates,” because he diminished the GAR, which impart from above downward. Hence, the Nukva, too, said, “Guard the gates,” so they would not draw from above downward. And then the ruler of many armies, which is Matat, stands guard, meaning received the Mochin from Nukva.

11) They all do not feel and do not know that the book is open and that the name writes, “And Dumah rises and calculates.” Those three—book, name, and calculation—are in the Nukva, since the Nukva herself is called “book” and all the souls are in her and stem from her. And each soul has a degree in that book, the Nukva, and it is called “a name.” And that degree emerges in a coupling on a screen, and that screen is called “calculation” because the level of the coupling is calculated and measured in the coarseness of the screen.

This is why it is said that the book is open, that the Nukva is open to receive souls from ZA. It is written in the name that each soul has a specific level there in the book, and that it emerges over a calculation, which is the screen. And Dumah, the angel appointed over the dead, to sentence them in their graves and to qualify them for the revival of the dead, and over the souls of the wicked, to sentence them in hell. When he is appointed, he rises and receives the strength to sentence those bodies in calculation, which is the screen of the middle line.

There are two kinds of judgments and punishments: 1) which are extended from the domination of the left line before the arrival of the middle line, and 2) which are extended from the middle line itself after it has incorporated the two lines—right and left—in one another. This is so because the middle line diminishes the GAR of the left line, which imparts from above downward. By this force, all those vessels that once swallowed this illumination from above downward must be annulled and renewed.

It is known that the meaning of the eating from the tree of knowledge is the extension of abundance from above downward. This is the reason why the bodies were sentenced to death. And by the force of the illumination of the middle line, the bodies must be completely revoked and rot in the ground until nothing is left of them but a spoonful of decay, since the filth they had absorbed will not come out of them in less than that.

Subsequently, during revival, they will be renewed, and the appointee over this judgment, the angel Dumah, will rise for his nomination to sentence the bodies in their graves. This means that by the calculation, he will receive from the screen of Hirik in the middle line, called “calculation,” meaning the second kind of judgments and punishments, which are extended from the middle line, from his screen.

Hence, only the bodies of those who have been rewarded in their lives to receive the Mochin from the middle line will be sentenced by Dumah—the force of the middle line—after their death. But those who have not been rewarded with receiving the Mochin of the middle line during their lives, but clung to the left line, the judgments and punishments that come upon them are of the first kind and not from the middle line. Hence, after their death, Dumah will not receive their bodies, since his judgments are only from the middle line, and those who were not rewarded with it during their lives, how will they be rewarded with it after death?

The difference between whether the bodies are sentenced by Dumah or not is very significant. The matter of the revival of the dead is extended from the great, comprehensive coupling that will be at the end of correction, which is about all the couplings and the levels that emerged from them one at a time throughout the six thousand years. They will all simultaneously gather in the comprehensive coupling. And the reason for bringing them all simultaneously is that it brings a great light, which brings the end of correction.

Hence, through the calculation in each coupling, all those bodies that were sentenced under Dumah, with respect to the couplings in the middle line, will thus become ready to receive the gathering of all the simultaneous couplings at the end of correction and will stand for the revival of the dead. And this angel, Dumah, takes the dead into account, into the measure of the coupling. And afterwards, at the time of the revival of the dead, he brings out their calculation, for then all the calculations will gather into one calculation and the dead will live.

But those who are sentenced by the first kind of punishments, from the left line, whose bodies were not included in the calculation from the middle line, for which Dumah does not take them into account, they will not rise at the revival of the dead, since they have no share in this great light that was gathered from all the couplings in the middle line.

And the wicked dwellers of the dust are not included in the coupling of voice and speech, but return outside. This means that although they had already arrived at the interior, to receive from the middle line, they will go back out and will not wish to receive from it. This is because the good is approaching, the middle line, Yesod, called “good,” to be calculated in them, meaning to bestow upon them in calculation. But they have no wish for incarnation and inversion because the Mochin that are extended by calculation from the middle line are extended by incarnation; they incarnate and come one at a time by an order of three points Holam, Shuruk, Hirik.

In this way, the inversion of degrees in the illumination of the left is established so that what was in it before—GAR above, then VAK, then its sentence—has been inverted and the sentencing has become superior, then VAK, and finally GAR. These wicked ones, who cling to the left line, have no wish for the Mochin from the middle line, since the Mochin of the middle line coming by incarnation over three points and by inversion of the degrees in the left line. And they have no desire for incarnation and inversion because they want only the GAR of the left that are extended to them from above downward.

12) Because they have no desire for the Mochin that come by incarnation and inversion, they fall and are not revived. Hence, the wicked are wiped out of Dumah’s book because he takes into the calculation only from the middle line, where the wicked are not included. And who will desire them at the revival of the dead? During the revival of the dead, the angel Matat will receive the account in writing from the graveyards from Dumah. But who will desire those wicked ones that are not counted by Dumah for the revival of the dead? Who is in their account? This implies the hard shell called Sichon, which makes the account. He is the opposite of Dumah, since Dumah means Demamah [stillness] and Sichon is Sicha [conversation] and Dibur [speech]. Woe unto them, woe unto their lives, and woe unto their pains. It is written about them, “Let them be erased from the book of the living,” for they are not intended for the revival of the dead.