These
Are
the
Kings
236)
“These
are
the
kings
who
reigned
in
the
land
of
Edom,
before
any
king
reigned
over
the
children
of
Israel.”
When
the
Creator
created
the
world,
He
divided
the
land
into
seven
borders,
corresponding
to
the
seventy
ministers
appointed
over
the
nations
of
the
world,
which
are
externality—HGT
NHYM—where
each
consists
of
ten,
thus
seventy.
And
the
Creator
divided
those
appointees
into
seventy
nations,
each
with
its
proper
one,
as
it
is
written,
“When
the
Most
High
gave
to
the
nations
their
inheritance,
when
He
separated
the
children
of
men,
He
set
the
borders
of
the
peoples
according
to
the
number
of
the
children
of
Israel.”
237)
And
of
all
the
ministers
and
appointees
that
were
given
to
all
the
nations,
there
is
none
so
despicable
in
the
eyes
of
the
Creator
as
the
one
appointed
over
Esau.
This
is
because
his
side
is
the
side
of
impurity,
which
is
despised
by
the
Creator.
And
of
the
minister
of
Esau
came
from
those
small
degrees
behind
the
grindstone
and
from
the
emptiness
in
the
red
qualities,
as
it
is
written,
“upon
your
belly
shall
you
go”
and
as
it
is
written,
“cursed
art
you
from
among
all
cattle.”
Grindstone
and
vehicle
are
Netzah
and
Hod,
called
grinders,
for
they
grind
MAN
for
the
righteous.
Netzah
is
called
“vehicle”
and
Hod
is
called
“grindstone.”
They
are
called
by
these
names
because
there
is
harsh
judgment
in
Hod,
from
which
the
screen
of
the
lock
is
made.
For
this
reason,
everything
is
grinded
on
it,
and
it
is
there
from
which
the
righteous
raise
MAN.
Also,
it
is
known
that
the
judgment
does
not
act
above
its
place,
but
only
below
its
place.
Hence,
the
degrees
past
the
grindstone—Hod
of
ZA—are
affected
by
the
harsh
judgment
in
the
grindstone
and
cannot
receive
Gadlut
[adulthood];
hence,
they
are
in
Katnut
[smallness].
It
is
also
known
that
the
degrees
that
are
extended
from
the
left
line,
when
it
shines
from
above
downward,
are
devoid
of
any
light
because
at
that
time,
the
Nukva
is
regarded
as
a
frozen
sea,
and
those
two
deficiencies
are
in
Esau’s
minister.
Esau’s
minister
comes
from
the
small
degrees
past
the
grindstone,
from
the
phases
of
Katnut
that
apply
in
the
degrees
past
the
grindstone.
Because
of
the
harsh
judgment
there,
Esau’s
minister
comes,
and
he
is
small.
Esau’s
minister
comes
from
the
emptiness
in
the
red
qualities,
since
he
comes
from
the
left
line
when
it
shines
from
above
downward,
Hochma
without
Hassadim,
at
which
time
all
the
degrees
that
are
extended
from
there
are
empty.
Two
things
are
written
about
him:
1)
“behold,
I
make
thee
small
among
the
nations,”
and
2)
“you
are
very
despised.”
This
is
because
he
draws
from
the
left
line,
which
is
extended
from
Bina,
regarded
as
the
color
red.
And
since
he
is
empty,
it
is
considered
despised.
And
he
is
also
regarded
as
the
primordial
serpent,
of
which
it
is
written,
“upon
thy
belly
shall
thou
go,
and
dust
shall
thou
eat.”
This
is
so
because
being
from
past
the
grindstone,
his
legs
were
cut
off
by
the
force
of
the
harsh
judgment
that
is
there,
and
he
was
cursed,
“upon
thy
belly
shall
thou
go.”
And
since
it
is
from
the
left,
it
is
empty
and
was
cursed,
“and
dust
shall
thou
eat
all
the
days
of
thy
life.”
It
is
written
about
Esau,
“you
are
very
despised,”
like
the
serpent
who
was
cursed,
“cursed
art
thou
from
among
all
cattle,
and
from
among
all
beasts
of
the
field.”
Why
did
the
kings
of
Edom
rule
before
there
was
a
king
for
the
children
of
Israel?
It
is
known
that
the
small
one
is
corrected
first,
and
then
the
greater
one.
Accordingly,
Jacob
should
have
been
corrected
first,
and
then
Esau,
because
it
is
written,
“he
called
Esau
his
elder
son,”
and
Jacob
is
the
young
one.
The
Zohar
comes
to
explain
to
us
that
with
respect
to
the
roots,
Esau
is
considered
small
and
Jacob
as
greater
than
him.
This
is
why
it
is
written,
“I
make
thee
small
among
the
nations.”
238)
In
the
lower
degrees
from
Chazeh
of
ZON
down,
where
Hassadim
appear
in
Hochma,
there
are
degrees
over
degrees,
and
all
are
different
from
one
another.
All
the
degrees
are
both
separated
and
connected
to
one
another
in
a
way
that
the
Malchuts
of
all
the
degrees
are
separated
from
one
another,
and
Malchut
connects
to
Malchut,
too.
This
is
so
because
the
order
is
that
one
comes
in
and
one
comes
up,
and
they
are
united
in
one
knot.
The
light
of
Hassadim
enters
through
the
screen
of
Hirik
in
the
middle
line,
and
then
the
light
of
Hochma
in
the
left
rises
and
shines
from
below
upwards.
Thus,
all
three
lines
are
connected
in
one
knot—of
the
middle
line.
Had
it
not
been
for
the
light
of
Hassadim
in
the
right
line,
Hochma
would
not
have
shone
on
the
left.
And
had
it
not
been
for
the
middle
line,
the
right
and
left
would
not
have
clothed
one
another.
Thus,
all
three
are
interconnected.
239)
The
knot
of
screen
of
Hirik
has
one
level—the
level
of
the
middle
line.
And
there
are
three
knots
in
that
level,
since
the
middle
line
contains
all
three
lines
within
it.
And
each
knot
contains
one
crown,
GAR,
as
it
is
written,
“upon
the
crown
wherewith
his
mother
crowned
him,”
and
in
each
crown
is
the
force
of
one
dominion
of
the
screen
of
the
lock,
which
is
Malchut
of
the
first
restriction,
which
serves
in
the
GAR
in
each
degree.
240)
The
governing
force
of
the
lock
was
appointed
by
the
crown
above,
at
the
GAR
of
the
degree,
where
its
place
is
set.
Also,
it
was
appointed
to
descend
to
the
VAK
of
the
degree
until
the
stars
and
signs
were
tied
to
it.
Each
governing
force
that
exists
within
each
of
the
three
crowns
has
one
star
and
one
sign
in
it.
And
each
one,
all
the
power
of
control
that
exists
in
each
of
the
three
crowns,
has
one
star
and
one
sign
in
it.
All
the
stars
relate
to
the
degrees
above,
and
all
the
signs,
to
the
degrees
below.
Hence,
each
degree
is
crowned
in
its
proper
place.
Sign—a
collection
of
stars
connected
to
one
another,
with
a
common
route
to
all
of
them.
Stars
indicates
that
they
are
not
connected
to
each
other,
and
each
turns
to
its
own
way.
The
connection
of
the
Sefirot
is
that
Hochma
does
not
shine
with
Hassadim
in
the
right,
and
Hochma
does
not
receive
the
Hassadim
in
the
right
if
not
by
the
decision
of
the
middle
line.
All
three
need
each
other
and
are
connected
to
each
other.
Hence,
the
whole
reason
for
the
connection
is
the
light
of
Hochma,
which
cannot
shine
without
Hassadim.
For
this
reason,
this
applies
only
in
the
VAK
of
each
degree,
where
the
key—Ateret
Yesod—shines,
and
the
Yod
parts
from
the
Avir
and
the
light
of
Hochma
appears
there.
However,
in
the
GAR
of
each
degree,
where
the
force
of
the
lock
governs,
meaning
Malchut
of
the
first
restriction,
the
Yod
does
not
come
out
from
its
Avir
and
the
Hassadim
are
covered
and
disappear
from
Hochma.
Thus,
there
is
no
reason
for
the
middle
line
to
connect
the
Sefirot
to
one
another,
which
is
why
they
are
considered
separated.
And
for
this
reason,
the
Sefirot
in
the
VAK
of
the
degree,
which
are
connected
to
one
another,
are
called
“fortunes,”
since
the
stars
in
them
are
interconnected,
and
the
Sefirot
in
the
GAR
of
the
degree
are
called
“stars”
for
they
are
separated
from
one
another
like
separate
stars.
It
is
written,
“Their
faces
and
wings
are
separated
above,”
since
they
are
connected
below,
in
VAK,
and
separated
above,
in
GAR.
This
does
not
mean
that
there
is
no
Tikkun
Kavim
[correction
of
lines]
in
GAR,
for
there
is
nothing
in
VAK
that
is
not
received
from
GAR.
However,
this
refers
only
to
the
dominion.
This
means
that
there
is
no
dominion
to
the
connecting
force
there,
and
it
is
seemingly
absent
there,
which
is
why
they
are
called
“stars.”
The
lock’s
governing
force
is
in
the
GAR
of
the
degree,
but
its
illumination
spreads
and
descends
in
the
VAK
of
the
degree.
The
governing
force
of
the
lock
is
appointed
in
the
GAR
of
the
degree,
which
is
its
core.
As
for
its
illumination,
it
descends
and
shines
below
in
the
VAK
of
the
degree,
since
the
GAR,
called
“stars,”
are
included
in
it.
VAK
is
called
“fortunes,”
but
its
presence
is
in
the
stars
and
its
illumination
is
in
the
fortunes.
This
means
that
signs
and
fortunes
are
not
necessarily
the
governing
force
in
the
left.
There
are
signs
and
fortunes
even
in
the
governing
force
on
the
right,
which
is
entirely
Hassadim.
With
respect
to
the
star,
there
is
no
incorporation
of
Hochma
in
it,
and
with
respect
to
fortune,
it
does
have
incorporation
of
Hochma.
Stars
are
ascribed
to
the
GAR
of
the
degree,
and
fortunes
are
related
to
the
VAK
of
the
degree.
Hence,
there
are
two
types
of
GAR:
1)
relating
to
the
Hassadim
received
from
the
GAR
of
the
degree,
which
is
pure
Avir
[air],
and
2)
relating
to
the
Hochma
that
is
received
from
the
VAK
of
the
degree.
Thus,
there
are
two
kinds
of
crowns,
and
each
degree
is
crowned
according
to
the
discernment
properly
assigned
to
it.
241)
When
the
degrees
are
separated,
meaning
in
GAR,
there
is
an
ending
connection
between
them.
That
is,
the
control
of
the
lock
stops
the
illumination
of
Hochma
until
it
connects
to
its
proper
place,
meaning
until
its
illumination
descends
to
VAK.
And
all
the
degrees
of
impurity,
which
are
on
the
left
side,
divide
into
several
ways—which
are
keys—and
trails—which
are
locks.
This
pertains
to
the
red
Gevurot
that
are
extended
from
Bina,
which
is
Edom
[Edom
also
means
“red”
in
Hebrew].
For
this
reason,
the
Gevurot
below
are
regarded
as
thousands
and
tens
of
thousands.
Although
the
left
side
is
extended
from
the
place
of
VAK,
where
there
is
domination
of
the
key,
the
illumination
of
the
lock
expands
there,
as
well.
Hence,
the
impure
side
that
is
extended
from
the
left
necessarily
contains
the
dominion
of
the
lock,
as
well,
and
thus
receives
its
Katnut
from
there.
When
the
degrees
separate
in
GAR,
the
ending
connection
between
them
stops,
the
domination
of
the
lock
in
the
place
of
GAR
that
halts
the
illumination
of
Hochma,
until
it
connects
in
its
proper
place,
and
its
illumination
spreads
to
VAK,
as
well,
although
that
place
is
dominated
by
the
key.
For
this
reason,
the
degrees
of
impurity—which
are
drawn
from
the
left
side,
where
the
two
controls,
lock
and
key,
show
their
strength—all
divide
into
several
paths
and
ways.
Ways
are
extended
from
the
key,
and
trails
are
extended
from
the
lock.
Thousands
depend
on
the
illumination
of
the
key,
which
contains
illumination
of
Hochma,
since
they
are
thousands
in
Hochma,
and
tens
of
thousands
depend
on
the
illumination
of
the
lock,
which
uses
GAR
and
covered
Hassadim,
since
tens
of
thousands
are
extended
from
GAR
and
from
the
discernment
of
Hassadim.
Katnut
is
extended
to
Esau
by
the
force
of
the
illumination
of
the
lock,
and
receives
the
illumination
of
the
left
from
above
downwards
by
the
force
of
the
illumination
of
the
key,
from
which
it
receives
the
emptiness
and
becomes
very
despised.
242)
“These
are
the
kings
who
reigned
in
the
land
of
Edom,
before
any
king
reigned
over
the
children
of
Israel.”
“…the
land,”
the
side
of
Esau
in
the
degree,
as
it
is
written,
“Esau,
who
is
Edom.”
Also,
all
these
kings
come
from
the
side
of
the
spirit
of
impurity.
“…before
any
king
reigned
over
the
children
of
Israel,”
since
those
degrees
of
Esau
that
stand
at
the
gatehouses
below
are
the
first
to
be
completed.
This
is
why
Jacob
said,
“Let
my
lord…
pass
over
before
his
servant,”
since
the
degrees
of
Esau
are
the
first
to
enter
and
be
completed.
It
is
so
because
first
the
lower
degrees
are
corrected
and
then
the
high
degrees.
Because
of
it,
it
is
written,
“before
any
king
reigned
over
the
children
of
Israel,”
for
until
now,
it
was
not
time
for
the
kingdom
of
heaven
to
govern
and
to
unite
with
the
children
of
Israel.
This
is
why
he
said,
“Let
my
lord…
pass
over
before
his
servant.”
243)
After
these
degrees
are
completed,
the
kingdom
of
heaven
will
awaken
to
rule
over
the
lower
ones.
And
when
she
begins
to
govern,
she
will
begin
with
the
smallest
of
all
tribes,
which
is
Benjamin,
meaning
in
King
Saul,
who
came
from
Benjamin.
With
Benjamin,
the
Malchut
[kingdom]
began
to
awaken.
Afterwards,
Malchut
came
to
its
place,
to
King
David,
and
existed
in
him,
so
as
to
never
part
from
him.