Nasso
At
Midnight
1.
“Happy
is
the
man
against
whom
the
Lord
counts
no
iniquity,
and
in
whose
spirit,
there
is
no
deceit.”
This
verse,
its
beginning
is
not
as
its
end,
and
its
end
is
not
as
its
beginning,
for
at
first,
it
is
written,
“against
whom
the
Lord
counts
no
iniquity,”
meaning
that
there
is
iniquity
in
him,
but
He
does
not
count
it
for
him,
and
in
the
end,
it
is
written,
“and
in
whose
spirit,
there
is
no
deceit.”
2.
At
the
time
of
the
noon
prayer,
judgment
is
present
in
the
world,
and
Isaac,
upper
Gevura
and
the
left
line
of
ZA,
corrected
the
noon
prayer,
for
then
the
coupling
takes
place,
as
it
is
written,
“His
left
under
my
head.”
For
this
reason,
upper
Gevura
governs
the
world
until
the
night
comes
and
enters
since
the
Gevura
accepts
the
night.
The
night,
Malchut,
is
extended
from
Gevura,
which
is
the
noon
prayer.
From
the
time
when
the
noon
prayer
begins,
the
left
is
separated
in
order
to
receive
the
Malchut,
and
the
night,
which
is
Malchut,
awakens.
3.
After
the
night
awakens,
all
the
guards
of
the
external
gates
awaken
in
the
world
and
spread
out,
and
all
the
people
of
the
world
taste
the
taste
of
death.
4.
Precisely
at
midnight,
the
left
awakens
as
during
the
noon
prayer,
and
the
holy
rose,
Malchut
emits
scents,
illumination
of
Hochma
from
the
left,
and
praises
and
raises
a
voice.
At
that
time,
her
Rosh
ascends
and
is
present
on
top,
on
the
left,
as
it
is
written,
“His
left
under
my
head,”
and
the
left
accepts
her.
5.
At
that
time,
a
herald
calls
out
in
the
world,
“It
is
time
to
rise
from
sleep
and
praise
the
king.”
Then,
praises
awaken
and
there
is
perfuming
of
everything.
Happy
is
one
who
awakens
to
make
that
coupling.
When
the
morning
comes
and
the
right,
Hesed,
awakens
and
embraces
Malchut,
there
is
the
coupling
of
everything
as
one,
whether
for
Hochma
or
for
Hassadim,
whereas
at
night,
there
are
no
Hassadim.
6.
When
people
are
asleep
and
taste
the
taste
of
death,
the
soul
ascends
and
stands
at
the
place
where
she
stands.
She
is
tested
about
the
deeds
she
did
that
whole
day,
and
they
are
written
in
the
book,
since
the
souls
ascends
and
testifies
to
a
person’s
actions
and
to
every
word
he
uttered
from
his
mouth.
7.
When
a
person’s
word
is
proper,
a
holy
word
of
Torah
and
prayer,
that
word
ascends
and
breaches
firmaments,
and
stands
at
the
place
where
it
stands
until
night
comes
and
the
soul
ascends
and
grips
that
word
and
lets
it
in
before
the
king.
8.
When
the
word
is
improper
and
is
a
word
from
the
bad
words,
from
slander,
that
word
ascends
to
the
place
where
it
ascends,
and
then
that
word
is
registered,
as
well
as
that
person’s
iniquity,
as
it
is
written,
“Guard
the
doors
of
your
mouth
from
her
who
lies
in
your
arms,”
meaning
from
the
soul,
which
testifies
to
his
actions.
This
is
why
it
is
written,
“Happy
is
the
man
against
whom
the
Lord
counts
no
iniquity.”
When
the
soul
does
not
testify
about
him,
that
some
iniquity
will
be
registered
for
him,
when
is
this?
When
there
is
no
deceit
in
his
spirit,
when
he
does
not
sin.
9.
“From
thirty
years
old
up
to
fifty
years
old,
everyone
who
comes
to
do
the
service
of
ministry
and
the
service
of
bearing
burdens
in
the
tent
of
meeting,”
this
commandment
is
to
be
the
Levites,
poets
in
the
Temple.
Although
it
has
already
been
explained,
here
there
is
a
need
to
refresh
the
matters.
The
priest
is
the
one
who
offers
the
offering,
and
he
is
Angel
Michael,
Hesed.
The
Levite
is
Gabriel,
Gevura,
and
he
should
play
[music].
10.
“By
day,
the
Lord
commands
His
kindness
[Hesed].”
This
is
Hesed
of
ZA,
the
High
Priest,
since
Michael
is
a
regular
priest
toward
his
master,
which
is
Hesed
of
ZA.
Nevertheless,
although
he
is
a
regular
priest
toward
his
master,
he
is
a
king
over
the
holy
animals
in
Yetzira.
We
learn
about
him,
“Do
not
slight
the
blessing
of
a
layperson,”
and
this
is
“By
day,
the
Lord
commands
His
kindness.”
At
Night,
His
Song
Is
with
Me
11.
“By
day,
the
Lord
commands
His
kindness
[Hesed],
and
at
night
His
song
is
with
me.”
“His
song
is
with
me”
is
Gevura
of
ZA,
since
His
song
is
as
it
is
written,
“A
firstborn
bull—he
has
majesty,”
and
it
is
written,
“And
the
face
of
an
ox
on
the
left.”
“His
song”
and
“ox”
are
equal
to
each
other.
Gabriel
is
the
messenger
of
Gevura,
and
must
recite
poems
and
play
[music]
with
joy
in
the
wine
of
Torah,
to
engage
in
Torah,
and
to
observe
the
verse
“Arise,
cry
out
in
the
night,
at
the
beginning
of
the
night
watches.”
12.
In
the
watches,
he
shall
say
forgiveness,
litanies,
and
requests
with
singing
in
his
throat,
which
is
a
Kinor
[musical
instrument],
to
elicit
with
it
a
sound
with
the
six
wings
of
the
lung,
which
are
the
five
lobes
of
the
lungs,
with
varda,
which
is
a
small
lobe
that
is
dependent
on
the
lung,
and
on
the
six
rings
of
the
trachea.
This
implies
six,
ZA,
which
emerges
from
the
heart,
Bina,
as
we
learn,
“The
heart
understands.”
And
a
son
comes
out,
ZA,
from
Bina,
from
ben
[son
of]
Yod-Hey,
since
Bina
has
the
letters
of
Ben
Yod-Hey.
The
son
who
comes
out,
Vav,
is
a
chick
with
six
wings,
ZA,
in
which
there
are
six
Sefirot
HGT
NHY.
He
raises
them
through
the
six
rings
of
the
trachea,
as
it
is
written,
“six
ascents
to
the
throne,”
since
HGT
NHY
of
ZA
are
six
ascents
to
Bina,
who
is
called
a
“throne”
to
Hochma.
13.
It
is
written,
“A
throne
set
on
high
from
the
beginning,”
meaning
it
is
more
exalted
than
the
first
throne.
Thus,
there
are
two
thrones,
which
are
the
heart,
Bina,
and
the
mouth,
Malchut.
A
heart
is
as
it
is
written,
“And
he
said,
‘A
hand
upon
the
throne
of
the
Lord,’”
which
is
Bina,
the
throne
of
Yod-Hey,
which
is
Hochma.
The
heart
is
as
it
is
written,
“A
war
to
the
Lord
with
Amalek,”
which
is
the
liver,
SAM.
The
mouth
is
Kesse
[the
time
between
Rosh
Hashanah
and
Yom
Kippur],
the
Kes
[throne]
of
the
Lord,
as
it
is
written,
“Blow
the
Shofar
[festive
horn]
in
the
month
of
the
Kesse,”
which
is
the
mouth,
Malchut,
the
throne
of
the
bottom
Hey
of
HaVaYaH.
Also,
there
are
five
corrections
of
the
mouth
in
her.
14.
“Blow
the
Shofar
on
the
month.”
The
Shofar
is
the
trachea,
Vav,
ZA,
and
it
is
called
“a
voice
rising
from
the
trachea”
to
the
mouth,
Malchut,
where
there
is
the
Hey,
as
it
is
written,
“On
the
Kesse,
for
the
day
of
our
festivity.”
The
throne
of
the
Lord,
with
the
five
corrections
of
the
speech,
which
are
the
lips,
teeth,
and
palate.
The
lips
are
two,
the
teeth
and
the
molars
are
two
kinds,
and
they
are
four.
With
the
palate,
they
are
five,
which
are
the
five
corrections
of
the
speech.
They
grind
as
a
river,
which
is
a
voice,
the
way
that
grindstones
grind,
to
extract
voice
and
speech,
which
comes
out
from
Bina,
which
is
the
heart,
and
in
the
thought,
which
is
Hochma.
15.
It
is
the
explicit
name
in
ten
kinds
of
psalms,
corresponding
to
the
ten
Sefirot.
Here,
too,
the
thought
is
Hochma,
the
heart
is
Bina,
the
trachea
is
ZA,
in
which
there
are
HGT
NHY,
the
six
rings
of
the
trachea,
the
mouth,
Malchut.
With
the
root,
Keter,
they
are
ten
Sefirot.
Hence,
there
are
no
less
than
ten
Shofars
in
the
Shofar,
corresponding
to
the
ten
Sefirot.
The
Torah,
her
voice,
her
speech,
her
Bina,
as
has
been
clarified,
who
is
wise?
He
who
understands
a
matter
from
a
matter.
And
her
thought,
which
is
Hochma,
thus
they
are
ten
Sefirot.
The
voice
is
ZA,
in
which
there
are
HGT
NHY.
The
speech
is
Malchut.
Bina
and
Hochma,
with
her
root,
are
ten
Sefirot.
Hence,
the
Torah
is
more
important
to
the
Creator
than
all
the
offerings
and
sacrifices,
as
it
is
written,
“This
is
the
Torah,
for
an
offering,
for
a
gift.”
Unfaithfulness
Against
the
Lord
16.
It
is
written,
“Now
Heber
the
Kenite
had
separated
from
the
Kenites,
the
descendants
of
Hobab
the
father-in-law
of
Moses.”
Heber
the
Kenite
was
from
Jethro’s
children’s
children.
He
was
called
Kenite
for
he
had
made
a
Ken
[nest]
in
the
desert
to
engage
in
Torah,
like
a
bird.
He
was
separated
from
the
city
and
separated
from
Cain,
and
separated
from
the
Midianites,
with
whom
he
was
in
the
beginning,
and
adhered
to
the
Creator,
and
then
separated
from
Cain.
17.
Happy
is
the
man
who
was
rewarded
with
the
Torah,
to
go
and
adhere
to
her
ways,
for
when
a
person
walks
in
the
ways
of
Torah,
he
draws
upon
him
a
high
and
holy
spirit,
as
it
is
written,
“until
he
pours
upon
us
a
spirit
from
on
high.”
When
a
person
directs
his
ways
away
from
the
Torah,
he
draws
upon
him
a
spirit
from
the
other
side,
from
the
side
of
impurity.
The
side
of
impurity
awakens
from
the
side
of
the
great
abyss,
which
is
the
dwelling
place
of
the
evil
spirits
that
harm
people,
and
which
are
called
“harm-doers
of
the
world.”
They
are
present
from
the
side
of
the
first
Cain.
18.
In
the
beginning,
Jethro
was
a
priest
of
idol-worship
and
worshiped
that
side,
drawing
upon
himself
a
spirit
from
that
side.
This
is
why
he
was
later
called
“Kenite,”
since
he
parted
from
Cain
and
adhered
to
the
Creator.
Anyone
who
adheres
to
the
Creator
and
observes
the
commandments
of
the
Torah,
it
is
as
though
he
sustains
the
world,
the
world
above
and
the
world
below,
as
it
is
written,
“And
observe
My
commandments
and
do
them.”
19.
Anyone
who
breaks
the
commandments
of
the
Torah,
it
is
as
though
he
blemishes
above,
blemishes
below,
blemishes
himself,
and
blemishes
all
the
worlds.
There
is
an
allegory
about
sailors
who
were
sailing
in
a
ship.
A
fool
who
was
among
them
arose
and
wanted
to
make
a
hole
in
the
ship.
His
friend
told
him,
“Why
are
you
drilling?”
He
replied,
“What
do
you
care?
I
am
drilling
under
me!”
He
said
to
him,
“But
both
of
us
will
drown
together
in
the
ship!”
20.
For
this
reason,
it
is
written,
“When
a
man
or
woman
commits
any
of
the
sins
that
men
commit
by
unfaithfulness
against
the
Lord.”
This
implies
Adam
HaRishon,
as
it
is
written,
“But
they,
like
Adam,
have
transgressed
against
the
covenant.”
Adam
transgressed
against
one
commandment
in
the
Torah,
causing
death
to
himself
and
causing
the
whole
world
a
blemish
above
and
a
blemish
below.
That
iniquity
will
be
hanging
until
the
Creator
sustains
the
sustains
the
world
as
in
the
beginning,
and
that
blemish
will
pass
from
the
world,
as
it
is
written,
“Death
will
be
swallowed
up
forever,
and
the
Lord
God
will
wipe
the
tear
from
every
face.”
This
is
why
it
is
written
here,
“When
a
man
or
woman
commits
any
of
the
sins
that
men
commit.”
“Men”
implies
Adam
HaRishon.
21.
“Unfaithfulness
against
the
Lord,”
since
one
who
exits
Rachamim
[mercy]
and
suckles
from
the
judgment
causes
a
blemish.
This
is
why
the
Merciful
One
will
deliver
us
from
the
wicked
of
this
world
and
from
their
blemish,
since
many
righteous
ones
depart
because
of
them,
besides
all
that
they
cause
above
and
below.
Repentance
22.
It
is
written,
“Should
one
open
a
pit
or
dig
a
pit
without
covering
it,
and
an
ox
or
a
donkey
falls
into
it,
the
owner
of
the
pit
shall
pay.”
One
who
causes
harm
to
the
world
through
his
sins,
it
is
much
more
so.
Why
does
repentance
help
him,
as
it
is
written,
“And
he
shall
confess
the
sin
that
he
had
done,
and
make
full
restitution
for
his
wrong”?
23.
It
is
certainly
beneficial,
since
he
repented.
Repentance
returns
the
letter
Hey
to
the
Vav,
since
what
he
flawed
above,
he
corrected
it
by
repentance,
as
it
is
written,
“When
a
man
or
woman
commits
any
of
the
sins
that
men
commit
by
unfaithfulness
against
the
Lord,
and
he
shall
confess
the
sin
that
he
had
done,
and
make
full
restitution
for
his
wrong.”
Repentance
corrects
everything:
corrects
above
and
corrects
below,
corrects
himself
and
corrects
the
whole
world.
24.
“When
you
are
in
distress
and
all
these
things
have
happened
to
you
in
the
latter
days,
you
will
return
to
the
Lord
your
God.”
When
you
are
in
distress”
means
that
repentance
is
better
than
anything
before
there
is
judgment
in
the
world.
After
there
is
judgment,
its
power
increases;
who
will
remove
it
from
the
world
and
drive
it
out?
Since
the
judgment
is
already
present,
it
does
not
depart
until
it
is
completed.
After
the
judgment
is
completed
and
he
makes
repentance,
he
corrects
all
the
world.
This
is
the
meaning
of
the
words,
“and
all
these
things
have
happened
to
you
in
the
latter
days,”
and
it
is
written,
“You
will
return
to
the
Lord
your
God
since
the
Lord
your
God
is
a
merciful
God.”
25.
What
has
the
latter
days
got
to
do
with
this?
It
is
to
incorporate
the
assembly
of
Israel,
who
is
called
“latter
days”
in
exile,
and
she
is
with
them
in
trouble,
and
never
leaves
them.
For
this
reason,
although
the
Creator
has
installed
judgment
in
the
world,
He
wants
Israel
to
repent,
to
do
good
to
them
in
this
world
and
in
the
next
world,
and
noting
can
resist
repentance.
26.
Even
the
assembly
of
Israel,
Malchut,
is
called
“repentance.”
It
is
a
high
repentance,
which
is
Bina;
it
is
not
present
anywhere.
But
this
Malchut,
who
is
called
“repentance,”
when
mercy,
which
is
ZA,
returns
opposite
from
her
and
she
nurses
all
her
throng
once
more,
the
best
repentance
is
when
the
sinner
gives
his
soul
to
her
and
she
takes
her
when
he
is
in
repentance.
At
that
time,
everything
is
corrected
above
and
below,
and
he
and
the
whole
world
are
corrected.
27.
One
wicked
in
the
world,
several
others
are
harmed
because
of
him.
Woe
to
that
wicked
one;
woe
to
his
neighbor.
Jonah,
because
he
did
not
want
to
follow
the
mission
of
his
master,
many
people
would
have
been
lost
at
sea
because
of
him,
until
they
all
returned
to
him
and
sentenced
him
to
throw
him
into
the
sea,
and
then
they
were
all
saved,
and
afterwards,
the
Creator
had
mercy
on
him,
and
he
saved
many
multitudes
in
the
world,
the
people
of
Nineveh.
When
was
that?
When
he
returned
in
repentance
to
his
master
out
of
his
plight,
as
it
is
written,
“Out
of
my
plight,
I
called
unto
the
Lord,
and
He
answered
me,”
and
it
is
written,
“From
the
narrow
place
I
called
on
the
Lord;
the
Lord
answered
me
in
the
expanse.”
28.
The
commandment
of
repentance
is
Bina.
Because
of
our
iniquities,
when
the
Temple
was
ruined,
we
remained
with
only
the
confession
of
words,
which
is
Malchut,
who
is
called
“confession
of
words.”
Bina
has
the
letters
of
Ben
[son
of]
Yod-Hey
[Koh].
That
son
is
Vav,
ZA,
who
is
adhered
to
her
and
receives
from
her
the
Mochin
of
Yod-Hey.
Anyone
who
repents,
it
is
as
though
he
returned
the
letter
Hey,
Malchut,
to
the
Vav,
ZA,
Ben
Yod-Hey,
and
with
him,
HaVaYaH
was
completed,
since
the
son
is
Vav,
and
with
the
Yod-Hey,
it
is
Yod-Hey-Vav,
and
with
Malchut,
the
letter
Hey
that
returned
to
it,
the
entire
name
is
completed.
This
is
repentance,
the
turn
of
the
letter
Hey
to
Vav.
29.
The
letter
Hey
is
confession
of
words,
as
it
is
written,
“Take
words
with
you,
and
return
to
the
Lord.
Say
to
Him,
‘Take
away
all
iniquity
and
receive
us
graciously,
for
we
will
offer
the
sacrifices
of
our
lips.”
When
a
person
sins,
he
causes
the
Hey
to
move
away
from
the
Vav,
since
Ben
Yod-Hey,
which
includes
Yod-Hey-Vav,
has
departed
from
the
letter
Hey.
This
is
why
the
Temple
was
ruined
and
Israel
went
away
from
there
and
were
exiled
among
the
nations.
And
for
this
reason,
anyone
who
repents
causes
the
return
of
the
Hey
to
the
letter
Vav.
Repentance
depends
on
this,
and
this
is
why
everything
depends
on
repentance,
as
we
learn,
“All
the
dates
have
passed,
and
the
matter
depends
only
on
repentance,”
which
is
the
wholeness
of
His
name,
since
the
letter
Hey
completes
the
Yod-Hey-Vav
into
HaVaYaH.
30.
This
is
why
it
is
written,
“And
I
will
do
for
the
sake
of
My
name,”
to
complete
the
name
HaVaYaH.
It
is
also
written,
“For
My
sake,
for
My
sake
I
will
do,”
and
if
they
do
not
repent,
I
will
establish
for
them
a
king
whose
decrees
are
harsher
than
the
decrees
of
Pharaoh,
and
they
will
repent
against
their
will,
as
it
is
written,
“And
you
shall
return
unto
the
Lord
your
God,”
indeed,
unto
HaVaYaH,
to
complete
the
name
HaVaYaH.
31.
Repentance,
which
is
Malchut,
and
the
letter
Hey
of
HaVaYaH,
is
called
“life,”
as
it
is
written,
“for
from
it
results
life,”
which
are
the
souls
of
Israel,
which
are
the
results
of
Malchut,
who
is
called
“life.”
Malchut
is
Hevel
[mouth
vapor/nonsense]
that
exits
and
enters
a
person’s
mouth
without
toil
and
without
labor;
it
is
the
letter
Hey
of
Hibaraam
[they
were
created],
since
the
letter
Hey
is
expressed
from
the
mouth
more
easily
than
all
the
letters.
It
is
written
about
it,
“Man
lives
by
everything
that
comes
out
from
the
mouth
of
the
Lord.”
Malchut
is
called
“everything
that
comes
out
from
the
mouth
of
the
Lord.”
It
is
on
a
person’s
head,
as
it
is
said
in
the
Shema
reading,
“And
on
my
head,
the
Shechina
of
God.”
It
is
written
about
it,
“And
he
beheld
the
image
of
the
Lord,”
since
Malchut
is
called
the
“image
of
the
Lord.”
It
is
also
written,
“Only
in
the
image
shall
a
man
walk.”
32.
Because
she
is
on
a
person’s
head,
a
man
must
not
walk
four
cubits
bare-headed,
for
if
she
departs
from
over
a
man’s
head,
life
immediately
departs
from
him.
33.
Is
Malchut
present
also
over
the
nations
of
the
world,
even
though
the
heaven
and
the
earth,
and
all
the
generations
in
them
were
not
created
by
them?
Behibaraam
[when
they
were
created]
has
the
letters
of
“in
Abraham”
[in
Hebrew],
in
whom
heaven
and
earth
and
their
generations
were
created,
as
well
as
the
descendants
of
Abraham,
and
not
of
the
nations
of
the
world.
However,
it
is
certainly
not
present
on
them
since
Moses
asked
the
Creator
for
the
Shechina
not
to
be
present
over
the
nations
of
the
world,
and
He
granted
him
this.
Thus,
the
Hevel
that
is
on
the
nations
of
the
world,
from
which
place
does
it
come?
Or
the
one
that
is
on
the
wicked,
who
are
the
mixed-multitude
that
are
mingled
with
Israel,
from
where
is
it?
Indeed,
not
all
the
faces
are
equal,
and
even
in
Israel,
not
everyone
is
equal,
much
less
others.
34.
We
learn
about
the
shape
of
the
letter
Hey:
“I
have
a
good
gift
in
My
treasure,
whose
name
is
Shabbat
[Sabbath].”
Shabbat
is
Malchut.
When
she
rises
to
Bina
and
is
present
over
Israel,
they
have
neither
labor
nor
enslavement,
and
in
her,
the
soul
toils
and
labors,
as
it
is
written,
“Sabbath,
and
He
rested.”
35.
There
is
another
soul
on
a
person’s
head,
which
is
not
from
Malchut,
and
it
is
called
a
“servant,”
since
it
is
extended
from
Matat,
who
is
called
a
“servant.”
She
is
the
shape
of
the
man
in
the
place
of
Malchut,
and
she
is
the
servant
of
a
king
who
rattles
all
of
a
person’s
organs
to
walk
in
good
ways,
and
to
observe
in
them
248
commandments,
so
the
letter
Hey
of
BeHibraaam
is
on
them,
Malchut,
since
this
is
how
Hibaraam
amounts
to
the
number
248
[in
Gematria].
36.
After
it
clarifies
man’s
Nefesh
[soul],
The
Zohar
interprets
NRNHY
of
Ruach
[spirit],
which
is
extended
to
the
rewarded
person
from
the
four
letters
HaVaYaH
of
ZA,
which
are
present
on
his
head.
It
says
that
there
is
another
form
on
his
head,
which
is
called
“fear,”
Yod
of
HaVaYaH,
KH,
the
lights
Yechida-Haya
of
Ruach.
Since
it
is
Keter,
it
is
discerned
as
fear,
since
fear
is
extended
from
Keter.
It
is
written
about
them,
“And
God
created
the
man
in
His
image,
in
the
image
of
God.”
Twice
“in
the
image”
are
two
good
forms,
male
and
female.
The
male
is
from
the
side
of
the
letter
Yod
of
HaVaYaH,
Yechida-Haya,
and
the
female
is
from
the
side
of
the
letter
Hey
of
HaVaYaH,
Neshama.
37.
The
two
letters
Yod-Hey
awaken
a
person
to
Torah
and
Mitzva
[commandment],
where
the
Torah
is
Vav,
and
the
commandment
is
Hey.
Yod
is
fear
on
a
person’s
head,
and
from
it,
fear
is
extended
to
a
person’s
heart,
to
fear
the
Creator
and
keep
himself
from
transgressing
against
the
commandments
not-to-do.
Hey
is
love
on
a
person’s
head.
From
it,
the
love
of
the
Creator
is
extended
over
a
person’s
248
organs,
to
observe
in
them
the
248
commandments
to-do.
Vav
of
HaVaYaH,
from
whose
side
there
is
the
light
of
Ruach
of
Ruach
on
a
person,
is
on
a
person’s
head.
From
it,
words
enter
a
person’s
heart
to
study
the
Torah,
which
are
Malchut,
Nefesh
of
Ruach,
called
“words,”
the
letter
Hey,
and
HaVaYaH
is
completed.
38.
It
is
written
in
the
words
that
are
extended
into
his
mouth
to
study
the
Torah,
“Take
with
you
words
and
return
to
the
Lord,”
since
the
words
complete
the
Yod-Hey-Vav
with
the
bottom
Hey,
which
is
called
“words.”
By
having
fear,
love,
and
the
Torah
in
you,
which
are
Yod-Hey
Vav-Hey,
since
fear
and
love
are
Yod-Hey,
and
the
Torah
is
Vav,
and
the
words
in
the
mouth
are
the
letter
Hey,
by
this
HaVaYaH,
ZA,
will
return
to
being
Bina,
which
is
repentance,
which
means
returning
of
Vav,
ZA,
to
the
first
Hey,
which
is
the
work
of
creation,
and
it
is
thirty-two
times
Elokim
[God]
in
the
work
of
creation,
Bina.
This
means
that
ZA
and
Malchut
rise
and
clothe
the
GAR
of
Bina,
upper
AVI,
and
the
HaVaYaH
is
completed,
and
in
Malchut
that
rose
to
Bina,
you
will
have
rest
from
everything.
In
her,
as
it
is
written,
“Sabbath,
and
He
rested.”
Malchut
that
ascends
to
Bina
is
called
Shabbat
[Sabbath],
and
she
is
the
rest
and
the
repose.
As
long
as
she
does
not
ascend
to
Bina,
Malchut
is
not
called
Sabbath.
39.
The
Yod-Hey-Vav
will
be
included
in
Malchut,
the
bottom
Hey,
which
rose
to
Bina,
and
the
name
will
be
completed.
This
is
why
it
is
written,
“And
the
heaven
and
the
earth
were
completed,”
on
Shabbat,
which
is
the
wholeness
of
everything.
The
whole
world
was
created
on
it,
and
heaven
and
earth
stand
on
it,
and
the
sea
and
all
the
creations
that
were
created,
as
it
is
written,
“These
are
the
generations
of
the
heaven
and
the
earth
when
they
were
created,”
He
created
them
with
the
Hey,
with
Malchut.
If
she
were
to
move
away
from
the
world
for
even
an
instance,
everything
would
be
ruined
and
canceled,
and
there
would
be
no
existence
to
the
world.
40.
That
Hey
will
not
go
from
a
person’s
body,
and
she
stands
in
it.
When
she
walks
from
him,
the
potion
of
death
will
come
and
be
on
him,
which
is
called
“impurity,”
a
“carcass,”
“unqualified,”
“angel
of
death,”
“darkness,”
“blackness.”
She
is
present
on
a
person’s
body,
and
at
that
time,
a
person
is
called
“dead,”
as
it
is
written,
“‘For
I
have
no
pleasure
in
the
death
of
one
who
dies,’
says
the
Lord
God.
‘Therefore,
turn
and
live!’”
It
should
have
written,
“in
the
death
of
one
who
lives.”
However,
the
wicked
is
already
dead;
this
is
why
it
is
written
“the
death
of
one
who
dies.”
41.
All
the
to-do
commandments
that
were
destined
to
be
in
his
248
organs
mourn
over
him,
as
it
is
written,
“I
have
seen
his
ways,
but
I
will
heal
him;
I
will
lead
him
and
restore
comfort
to
him
and
his
mourners.”
His
mourners
are
the
248
organs
mourning
over
him,
the
upper
form
that
is
on
his
head,
in
which
there
is
the
Yod-Hey-Vav
Hey.
As
there
is
a
good
form
on
the
righteous,
which
leads
him
to
do
all
the
good
deeds,
to
give
him
credit
for
the
next
world,
so
there
is
a
bad
way
on
the
head
of
the
wicked,
to
lead
them
in
bad
deeds
that
they
will
inherit
in
Hell.
For
this
reason,
there
is
Hevel
and
there
is
Hevel.
There
is
good
Hevel,
of
which
it
is
written,
“Man
lives
by
everything
that
comes
out
from
the
mouth
of
the
Lord,”
and
there
is
bad
Hevel,
of
which
it
is
written,
“This,
too,
is
nonsense
[Hevel]
and
pursuit
of
the
wind.”
42.
Man’s
actions
reveal
the
Partzuf
that
is
on
him,
and
the
Partzuf
of
Panim
[anterior/face],
whether
he
is
a
lion
or
an
ox,
an
eagle
or
a
man,
and
whether
from
the
Merkava
[structure/chariot]
of
the
Creator
and
His
Shechina,
or
from
the
evil
Merkava
of
SAM,
or
from
the
Merkava
of
the
four
foundations
of
the
world,
in
which
there
is
neither
the
good
inclination
nor
the
evil
inclination,
but
are
rather
like
the
beasts
of
the
world.
For
this
reason,
there
are
several
differences
in
a
person,
each
according
to
his
kind.
And
for
this
reason,
to
the
extent
that
a
person
allots,
he
is
allotted
to,
and
each
Partzuf
has
an
appointee
over
it.
43.
Each
of
the
six
days
of
creation
has
a
Partzuf
of
the
degree
that
leads
it.
You
will
not
find
a
day
in
which
there
is
no
good,
as
it
is
written,
“And
God
saw
that
it
was
good.”
Although
on
the
second
day,
it
is
not
written
about
it
that
it
is
good,
you
will
find
it
in
the
third
day,
which
is
why
“good”
is
written
twice
in
regard
to
it.
44.
Each
day
has
a
fence
from
the
outside,
so
that
not
any
person
can
enter
the
good
in
it,
as
there
is
darkness
that
covers
the
light.
As
you
find
light
on
the
first
day,
and
as
you
find
darkness
in
it,
so
there
is
guarding
in
each
day.
This
is
guarding
in
the
same
way
that
thorns
guard
the
vineyard
so
no
alien
may
enter
it.
There
are
also
other
guards,
like
serpents
and
scorpions
and
seraphim
[a
kind
of
angels]
who
guard
that
good
so
that
on
one
who
is
unworthy
of
entering
may
come
in
there.
Were
it
not
for
the
guarding,
all
the
wicked
ones
would
be
able
to
come
into
the
secrets
of
Torah.
45.
For
this
reason,
one
who
is
wicked
and
enters
in
order
to
know
the
secrets
of
Torah,
several
sabotaging
angels,
who
are
called
“darkness”
and
“blackness,”
serpents
and
scorpions,
who
are
called
the
“animals
of
the
field,”
confuse
his
thought
so
he
does
not
come
into
a
place
that
is
not
his.
46.
But
one
who
is
good,
all
those
guards
are
at
his
command
to
help
him,
and
the
accuser
becomes
an
advocate.
They
bring
him
to
the
hidden
good
and
say
to
the
hidden
good,
“Our
master,
here
is
a
good
and
righteous
man,
heaven
fearing,
who
wants
to
come
in
before
you.
He
told
us,
‘Open
for
me
the
gates
of
justice
that
I
may
come
through
them
and
thank
the
Lord.’”
Then
that
hidden
good
will
say
to
them,
“Open
for
him
that
gate
called
‘love,’
or
that
gate
called
‘repentance,’
and
each
righteous
will
enter
according
to
his
degree,”
as
it
is
written,
“Open
the
gates,
that
the
righteous
nation
may
come.”
47.
Now
we
must
return
to
the
door
to
repentance,
since
the
repentance
that
people
make
is
from
several
kinds.
They
are
all
good,
but
not
all
the
faces
are
the
same.
There
is
a
person
who
was
completely
wicked
his
entire
life,
who
transgressed
in
several
commandments
not-to-do,
and
regrets
and
confesses
them.
And
afterwards,
he
does
not
do
good
or
bad.
To
this
one,
the
Creator
will
certainly
forgive,
but
he
will
not
be
rewarded
with
high
repentance.
Then
there
is
a
person
who,
having
repented
from
his
sins
and
they
have
been
atoned
for
him,
walks
in
the
ways
of
commandments
and
engages
in
them
with
all
his
might
with
fear
and
love
for
the
Creator.
This
one
is
rewarded
with
the
lower
repentance,
called
Hey,
Malchut.
48.
Then
there
is
a
person
who,
having
regretted
his
iniquities
and
repented,
engages
in
Torah
with
fear
and
love
for
the
Creator,
and
not
in
order
to
receive
reward.
This
one
is
rewarded
with
the
letter
Vav
of
HaVaYaH,
ZA,
Ben
Yod-Hey,
Bina
is
named
after
him,
and
he
caused
the
Vav,
ZA,
to
return
to
Hey,
Malchut.
The
word
Teshuva
[repentance]
has
the
letters
of
“the
Vav
will
return
to
the
Hey.”
49.
Both
Hey
and
Vav
are
never
present
in
a
person
without
fear
and
love,
which
are
Yod-Hey.
Indeed,
we
call
them
fear
and
love,
and
from
there
we
were
given
the
Torah
and
the
commandment,
which
are
a
son
and
daughter,
Vav-Hey,
ZA
and
Malchut.
And
because
Israel
observe
the
Torah
and
the
commandment,
they
are
called
“the
children
of
the
Creator,”
as
it
is
written,
“You
are
the
children
of
the
Lord
your
God.”
50.
it
is
written,
“The
concealed
things
to
the
Lord
our
God,
and
the
revealed
things
to
us
and
to
our
children.”
The
concealed
things
are
fear
and
love,
which
are
in
the
mind
and
in
the
heart.
They
are
in
the
hollow
of
the
body
and
in
the
insides
of
the
head.
They
are
Yod-Hey.
“The
revealed
things
to
us
and
to
our
children”
are
the
Torah
and
the
commandment
in
the
externality
of
the
body
and
the
head,
which
are
Vav-Hey,
since
if
a
person
fears
the
Creator
or
loves
Him,
no
other
person
knows
it,
since
it
is
a
matter
that
is
not
revealed
except
between
the
Creator
and
his
Maker.
51.
However,
a
person
who
engages
in
Torah
and
walks
in
the
commandments
to-do,
this
is
revealed
to
every
person
since
the
Creator
has
made
for
him
a
mouth
openly,
to
engage
in
Torah,
and
eyes
to
look
at
it,
and
ears
to
listen
to
it.
The
Creator
made
hands
and
legs
and
body
in
man,
to
perform
the
commandments
to-do
with
them.
52.
Thus,
why
did
the
Creator
make
the
nose
of
a
person?
It
is
written,
“And
He
breathed
in
his
nostrils
the
soul
of
life.”
This
is
the
form
over
man,
of
whom
it
is
written,
“And
he
dreamed,
and
behold,
a
ladder
is
placed
on
the
earth.”
A
ladder
is
the
soul
of
life,
Malchut,
a
throne
to
the
name
HaVaYaH,
which
is
fear
and
love,
and
Torah
and
commandment,
where
fear
and
love
are
Yod-Hey,
and
Torah
and
commandment
are
Vav-Hey.
In
the
soul
of
life
there
is
the
name
HaVaYaH.
This
is
the
throne,
the
ladder,
from
which
all
the
souls
of
Israel
are
carved,
and
it
is
the
form
over
a
person’s
head.
53.
“And
behold,
angels
of
God
ascending
and
descending
in
it.”
These
are
the
Havalim
[pl.
of
Hevel]
ascending
and
coming
out
in
the
body,
on
this
ladder.
One
ladder
is
the
seventh
among
them.
“Placed
on
the
earth”
is
another
one,
and
they
are
two.
“Its
top
reaches
heaven”
is
another
one,
and
they
are
three.
“And
behold,
angels
of
God
ascending”
are
two,
and
they
are
five.
“And
descending”
are
two
more,
and
they
are
seven.
They
correspond
to
the
four
directions
of
the
world,
and
the
heaven
and
earth
that
shine
in
that
ladder.
It
is
written,
“Vanity
of
vanities
[Hevel
Havalim],
says
Kohelet
[Ecclesiastes],
vanity
of
vanities!
All
is
vanity
[Hevel].”
These
are
seven
Havalim
corresponding
to
the
throne.
“Vanity
of
vanities”
are
three.
The
second
time
“Vanity
of
vanities”
is
six,
and
with
the
final
Hevel
[vanity],
they
are
seven.
They
are
the
ladder
and
the
heaven,
the
sea
and
the
earth,
and
the
four
foundations
of
the
world,
which
are
seven.
They
correspond
to
the
seven
days
of
creation,
HGT
NHYM.
Opposite
them
there
are
all
the
creations
of
heaven
and
earth,
animals,
birds,
beasts,
and
fish,
and
many
generations
that
hang
from
them.
54.
Because
everything
is
caused
in
that
image
that
is
on
all
of
Israel,
who
is
righteous,
Yesod,
it
is
written
about
them,
“And
the
fear
of
you
and
the
dread
of
you
will
be
upon
all
the
animals
of
the
earth,
and
all
the
birds
of
the
sky,
upon
everything
that
creeps
on
the
ground,
and
all
the
fish
of
the
sea.”
This
speaks
about
people,
who
are
comparable
to
animals
of
the
field,
to
beasts,
birds,
and
the
fish
at
sea.
There
is
a
person
whose
sign
is
an
ox,
there
is
one
whose
sign
is
a
lion,
there
is
one
whose
sign
is
an
eagle,
and
there
is
one
whose
sign
is
a
man.
55.
Yet,
all
of
them
fear
the
form
over
the
man,
from
which
they
were
created,
since
the
name
HaVaYaH
is
on
him,
as
it
is
written,
“And
all
the
nations
of
the
earth
shall
see
that
the
name
of
the
Lord
[HaVaYaH]
is
called
upon
you,
and
they
shall
fear
you.”
Anyone
who
blemishes
his
actions,
his
form
is
blemished.
The
name
HaVaYaH
is
not
present
in
a
flawed
place,
for
there
is
darkness
in
that
flaw,
since
there
is
darkness
in
the
flaw
of
the
moon,
Malchut.
As
that
man
blemished
his
form,
so
he
is
blemished
below:
He
becomes
mute,
or
deaf,
or
blind,
or
lame,
so
he
will
be
registered
above
and
below.
56.
That
darkness
is
present
in
his
flaw,
and
the
holy
degrees,
which
are
the
armies
of
the
Creator,
immediately
recognize
him
and
move
away
from
him,
for
they
already
know
that
the
king
is
not
present
in
that
flaw.
And
because
of
it,
the
armies
of
the
king
move
away
from
him,
for
the
armies
of
the
king
are
present
and
come
near
only
to
a
place
where
the
king
is
present,
as
this
is
how
they
are
led
after
him,
like
organs
after
the
body.
57.
In
the
place
where
there
is
darkness,
there
are
several
sabotaging
angels,
which
are
called
serpents
and
scorpions,
approaching
him
and
giving
him
several
bites.
These
are
sufferings.
If
he
has
money,
possessions
from
good
deeds
he
had
done,
if
his
possessions
are
good
deeds,
they
diminish
from
him,
for
every
merit,
every
illumination
that
comes
down
to
him
because
of
the
good
deed,
is
given
to
those
sabotaging
angels,
and
in
return
for
it,
the
sufferings
are
canceled
for
him.
If
he
has
neither
merits
nor
debts
above,
but
all
his
possessions
are
below,
and
for
every
merit,
corporeal
money
comes
down
to
him,
then
the
nations
of
the
world
approach
him
instead
of
sabotaging
angels,
and
he
gives
them
of
his
money
and
is
saved
from
them.
58.
Because
of
it,
Israel
would
sacrifice
to
Azazel,
to
that
darkness.
The
seventy
bulls
corresponding
the
seventy
nations
that
they
would
sacrifice
on
Sukkot
were
to
observe
the
verse,
“If
your
enemy
is
hungry,
feed
him
bread,
and
if
he
is
thirsty,
give
him
water
to
drink.”
As
soon
as
they
repent,
that
darkness
is
removed
from
the
flaw
and
they
are
completed,
as
it
is
written,
“The
Lord
will
also
take
away
your
sin
and
you
will
not
die,”
and
promptly,
the
name
HaVaYaH
returns
upon
him
and
heals
him
from
those
bites
of
suffering,
as
it
is
written,
“and
repent
and
be
healed.”
The
Creator
returns
to
him
as
soon
as
he
repents,
and
that
flaw
is
completed,
as
it
is
written,
“Return
to
Me,
and
I
will
return
to
you.”
59.
All
this
is
in
complete
repentance,
which
causes
the
return
of
Bina,
Yod-Hey-Vav,
to
Hey,
Malchut,
who
went
wandering
from
her
nest,
which
is
a
form
over
man’s
head,
in
which
all
the
commandments
are
connected,
and
in
which
the
ten
Sefirot
are
connected.
When
a
person
performs
one
commandment
and
not
more,
but
does
it
with
fear
and
love
for
the
Creator,
thanks
to
it,
there
are
ten
Sefirot
over
him.
Anyone
who
observes
one
commandment
properly,
it
is
as
though
he
observes
248
commandments
to-do,
since
there
is
no
commandment
that
does
not
incorporate
all
248
commandments
to-do.
The
Adulteress
60.
“If
a
man’s
wife
goes
astray
and
breaks
faith
with
him.”
Twofold
“man”
[in
the
Hebrew
text],
a
man
who
is
a
man,
who
observes
the
verse,
“Drink
water
from
your
hole
and
did
not
cast
his
eyes
on
another
woman,”
then
he
is
a
man
in
the
world,
a
man
to
his
woman.”
“[She]
breaks
faith
with
him,”
one
[breach
of
faith]
for
the
assembly
of
Israel,
Malchut,
and
one
for
her
husband,
ZA.
This
is
why
it
is
written,
“then
the
man
shall
bring
his
wife
to
the
priest.”
61.
Why
should
he
bring
his
wife
to
the
priest
and
not
to
a
judge?
It
is
because
the
priest
is
the
best
man
of
the
queen,
who
fixes
Malchut
for
the
coupling
with
ZA.
For
this
reason,
the
correction
of
the
flaw
of
the
adulteress,
which
reaches
up
to
Malchut,
pertains
to
him.
It
is
written,
“And
he
shall
slaughter
the
young
bull.”
“Slaughter”
means
someone
else,
and
not
the
priest,
since
the
priest
is
prohibited
by
law
to
act,
so
as
not
to
blemish
the
Hesed
[mercy].
Thus,
why
is
it
written
that
he
“shall
bring
his
wife
to
the
priest”
to
sentence
her
judgment?
Indeed,
only
the
priest
is
worthy
of
it,
since
he
is
the
queen’s
best
man,
and
all
the
women
in
the
world
are
blessed
by
the
assembly
of
Israel.
For
this
reason,
the
woman
below
is
blessed
seven
blessings
at
the
time
of
the
wedding,
since
she
is
gripped
to
the
assembly
of
Israel,
in
which
there
are
seven
Sefirot
HGT
NHYM,
and
the
priest
is
poised
to
correct
the
words
of
the
queen
and
to
look
into
anything
she
needs.
This
is
why
only
the
priest
is
fit
for
it,
and
not
another.
62.
But
the
priest
executes
judgment,
which
contradicts
his
degree,
which
is
Hesed?
It
is
not
so.
Rather,
he
exerts
in
this
in
order
to
increase
peace
in
the
world
and
to
increase
the
Hesed.
If
it
is
found
that
that
woman
is
clean,
the
priest
increases
peace
in
them:
in
the
woman
and
her
husband.
Moreover,
she
is
impregnated
with
a
male
son,
and
peace
is
made
through
him.
If
it
is
found
that
she
is
unclean,
the
priest
does
not
make
judgment,
but
the
holy
name
to
whom
she
lied
makes
the
judgment
and
examines
her.
63.
The
priest
did
not
let
himself
into
it,
but
rather
when
she
gives
herself
before
him
to
water
her
so
she
will
be
rewarded.
He
asks
her
once
and
twice,
and
since
she
wants
to
be
found
clean,
the
priest
performs
the
act,
in
order
to
increase
the
peace
between
her
and
her
husband.
64.
The
priest
writes
the
holy
name,
once
straight,
Yod-Hey
Vav-Hey,
and
then
writes
it
in
reverse,
Hey-Vav
Hey-Yod.
The
letters
that
were
dissolved
into
the
water
were
scratched
in
the
upper
lights,
four
phases,
judgment
in
judgment,
mercy
in
mercy,
mercy
in
judgment,
judgment
in
mercy.
If
she
is
found
to
be
clean,
the
letters
of
mercy
are
found,
and
the
letters
of
judgment
go
up.
If
she
is
not
found
to
be
proper,
the
letters
of
mercy
go
up
and
the
letters
of
judgment
remain,
and
then
the
judgment
is
done.
A
virtuous
woman,
holy
Malchut,
never
goes
astray
under
her
husband;
she
does
not
draw
Hochma
from
above
downward,
which
is
regarded
as
adhesion
to
another
god.
Rather,
she
is
adhered
to
her
husband,
ZA,
the
middle
line,
who
corrects
the
illumination
of
Hochma
so
as
to
shine
only
from
below
upward.
The
adulteress,
who
went
astray
under
her
husband,
adheres
to
a
woman
of
harlotry,
who
is
adhered
to
another
god
who
draws
the
Hochma
from
above
downward.
Malchut
is
called
the
“tree
of
knowledge
of
good
and
evil,”
since
there
are
two
points
in
her:
1)
the
point
of
the
quality
of
judgment,
Malchut
of
the
first
restriction,
because
of
which
she
is
unfit
to
receive
light,
2)
the
point
that
is
sweetened
by
the
quality
of
mercy,
by
which
she
receives
all
the
lights.
If
a
person
is
rewarded,
a
correction
is
performed
in
Malchut:
concealing
the
point
of
the
quality
of
judgment,
and
only
the
point
that
is
sweetened
by
the
quality
of
mercy
is
revealed.
At
that
time,
she
is
good,
and
a
person
receives
all
the
lights
through
her.
If
a
person
is
not
rewarded,
the
point
of
the
quality
of
judgment
in
Malchut
is
revealed,
and
all
the
lights
depart,
which
is
bad.
For
this
reason,
in
order
to
find
out
whether
the
adulteress
had
committed
harlotry
under
her
husband,
this
test
is
done
by
the
priest.
The
priest
writes
the
holy
name,
once
straight,
the
direct
order
of
HaVaYaH,
Yod-Hey
Vav-Hey,
indicating
the
expansion
of
Bina,
the
quality
of
mercy.
Afterwards,
he
writes
it
in
reverse,
where
HaVaYaH
is
reversed,
Hey-Vav
Hey-Yod,
indicating
the
expansion
of
the
quality
of
judgment
in
Malchut,
since
the
letters
Hey,
which
are
females,
control
the
Yod-Vav,
which
are
males,
and
the
bottom
Hey,
Malchut,
controls
the
letters
Vav
Hey
Yod,
for
each
letter
that
stands
first
is
the
ruler.
Therefore,
reversed
HaVaYaH
indicates
the
quality
of
judgment,
and
when
it
is
dissolved
into
the
water,
the
letters
of
mercy
from
Bina,
and
the
letters
of
judgment
from
Malchut
of
the
quality
of
judgment,
are
mixed
with
one
another,
and
four
phases
are
made
from
them:
1)
judgment
in
judgment
from
only
the
letters
of
Malchut,
2)
mercy
in
mercy
from
only
the
phase
of
Bina,
3)
mercy
in
judgment
from
Bina
that
is
mixed
with
Malchut,
4)
judgment
in
mercy
from
Malchut
that
is
mixed
with
Bina.
If
she
is
found
to
be
clean,
that
she
did
not
commit
harlotry
under
her
husband,
she
is
adhered
to
a
virtuous
woman,
to
the
upper
Malchut,
and
then
the
correction
in
her
is
on
her,
where
the
point
of
the
quality
of
judgment,
the
lock,
is
concealed,
and
the
point
of
the
quality
of
mercy
governs
her
openly.
The
letters
of
Rachamim
are
found
to
be
controlling,
and
the
letters
of
judgment
went
up,
meaning
departed
and
were
concealed,
as
the
correction
of
Malchut.
At
that
time,
when
she
drinks
this
water,
she
is
blessed
from
the
quality
of
mercy,
and
it
is
written,
“then
she
shall
be
clean
and
shall
conceive
with
semen.”
But
if
she
goes
astray
under
her
husband,
at
that
time,
she
is
adhered
to
a
woman
of
harlotry,
Malchut
of
the
shell,
in
which
there
is
no
correction
of
concealing,
then,
due
to
the
revealing
of
the
judgments
of
the
lock,
all
the
lights
of
Bina
depart,
and
the
judgments
remain.
At
that
time,
when
she
drinks
water,
it
is
written,
“the
water
that
brings
the
curse
shall
enter
into
her
and
cause
bitter
pain,
and
her
womb
shall
swell,
and
her
thigh
shall
fall
away.”
65.
“And
they
came
to
Marah,
and
could
not
drink
the
water
of
Marah
because
it
was
bitter.”
How
the
people
of
the
world
do
not
look
and
do
not
engage
in
words
of
Torah?
Here
we
should
see
why
it
is
written
here,
“There
He
made
for
them
a
statute
and
a
rule,
and
there
He
tested
them.”
66.
But
here
the
miracle
was
on
the
water,
since
the
Egyptians
were
saying
that
from
them
were
the
sons
of
Israel,
and
there
were
several
people
in
Israel
who
suspected
their
women
of
this,
until
the
Creator
brought
them
to
that
place,
Marah
[bitter],
and
wanted
to
check
them,
as
it
is
written,
“And
they
came
to
Marah,
and
could
not
drink
the
water
of
Marah
because
it
was
bitter.
And
the
people
grumbled
against
Moses,
saying,
‘What
shall
we
drink?’
And
he
cried
out
to
the
Lord.”
67.
The
Creator
said
to
Moses,
“What
do
you
want?
There
are
several
regiments
of
slanderers
standing
over
you
here,
and
I
want
to
check
the
women
of
Israel
here.
Write
the
holy
name
and
throw
into
the
water,
and
all
of
Israel
will
be
checked,
men
and
women,
and
no
defamation
will
remain
against
my
children.
As
long
as
not
everyone
has
been
tested
here,
I
will
not
place
My
name
over
them.
Promptly,
“And
the
Lord
showed
him
a
log,
and
he
threw
it
into
the
water,
and
the
water
became
sweet.”
A
tree
is
the
holy
name,
which
the
priest
would
write
to
check
the
women
of
Israel.
Then,
“There
He
made
for
them
a
statute
and
a
rule,
and
there
He
tested
them.”
68.
The
women
of
Israel
were
checked
because
of
the
suspicion
of
the
Egyptians,
but
why
were
the
men
checked?
Indeed,
the
men,
too,
needed
to
be
checked
if
they
were
not
defiled
with
the
women
of
the
Egyptians.
The
women
of
Israel
were
not
defiled
in
Egypt
all
those
years
that
they
were
among
them,
and
everyone,
men
and
females,
were
found
innocent.
It
was
found
that
the
seed
of
Israel
was
holy,
worthy
[innocent].
At
that
time,
the
Creator
placed
His
name
among
them.
For
this
reason,
certainly
on
water,
“There
He
made
for
them
a
statute
and
a
rule,
and
there
He
tested
them.”
Here,
too,
the
priest
checked
the
woman
with
water
and
with
the
holy
name.
69.
“And
the
priest
shall
take
holy
water
in
an
earthenware
vessel
and
take
some
of
the
dust
that
is
on
the
floor
of
the
tabernacle
and
put
it
into
the
water.”
Dust
is
as
it
is
written,
“Everything
was
from
the
dust,
and
everything
returns
to
dust.”
“Everything
was
from
the
dust,”
even
the
sun.
It
is
all
the
more
so
that
man
is
from
it.
70.
“From
the
dust,”
from
Malchut.
However,
it
is
written,
“of
the
dust
that
is
on
the
floor
of
the
tabernacle,”
which
means
it
is
a
different
dust.
The
dust
of
the
tabernacle
means
the
Sium
[end]
of
Malchut,
who
is
called
“tabernacle,”
and
the
litigants
are
gripped
below
to
her
end,
to
Malchut
of
Malchut,
as
it
is
written,
“Sin
crouches
at
the
door.”
This
is
why
it
is
written,
“and
take
some
of
the
dust
that
is
on
the
floor
of
the
tabernacle
and
put
it
into
the
water.”
71.
“The
water
of
bitterness
that
brings
the
curse.”
This
is
sea
water,
which
is
bitter.
What
is
sea
water?
It
is
the
holy
name,
Malchut,
who
is
called
“sea,”
when
she
is
in
judgment.
At
that
time,
they
are
called
“water
of
bitterness
that
brings
the
curse.”
And
for
this
reason,
the
water
of
the
bottom
sea,
which
is
a
branch
of
Malchut,
is
all
bitter.
72.
Several
sweet
[fresh]
rivers,
Sefirot
of
ZA,
enter
the
holy
sea,
Malchut.
Because
she
is
the
judgment
of
the
world,
her
water
is
bitter,
since
the
death
of
all
the
people
of
the
world
is
gripped
to
her,
as
it
is
written,
“Her
legs
go
down
to
death.”
Although
it
is
bitter,
when
it
spreads,
it
is
sweet
[fresh].
Sometimes,
the
sea
water
is
better
because
death
grips
to
Malchut;
sometimes
the
sea
water
swallows
the
rest
of
the
water,
and
it
is
called
the
“frozen
sea,”
swallowing
all
those
other
waters
and
sucking
them
into
it,
and
they
do
not
pour
outside.
Sometimes,
the
water
opens
and
all
that
is
drawn
to
the
lower
ones
is
drawn
from
the
sea.
The
sea
stands
in
several
ways.
The
water
that
brings
the
curse
is
called
so
when
the
serpent
comes
and
casts
filth
in
her.
For
this
reason,
the
priest
does
a
deed
below
and
makes
an
oath,
and
the
judgment
is
done.
73.
If
the
woman
is
found
to
be
clean,
this
water
enters
her
and
is
inverted
into
sweet.
It
cleans
her
and
stands
within
her
until
she
conceives.
Once
she
conceives,
the
water
beautifies
in
beauty
the
fetus
in
her
womb,
and
it
comes
out
a
handsome
boy,
clean
from
anything,
without
any
blemish
in
the
world.
If
she
is
not
clean,
this
water
enters
her
and
she
smells
the
smell
of
the
filth
of
the
serpent,
and
this
water
turns
into
a
serpent
in
her
womb.
And
in
what
she
has
spoiled,
she
is
captured,
as
it
is
written,
“and
her
womb
shall
swell,
and
her
thigh
shall
fall
away,”
and
her
disgrace
is
seen
by
all.
74.
All
the
women
in
the
world
stand
and
are
sentenced
in
their
place
by
this
water
that
the
adulteress
drank.
For
this
reason,
that
very
place
from
which
it
comes,
Malchut,
of
which
women
are
its
branches,
in
it,
they
are
judged
since
Malchut
judges
them.
75.
It
is
written,
“Your
will
be
as
a
fruitful
vine
by
the
side
of
your
home.”
A
vine
does
not
accept
another
kind
on
it.
So
is
a
woman
in
Israel;
she
stands
in
the
same
way,
accepting
only
her
partner
over
her,
like
a
pigeon
that
accepts
only
its
mate.
Hence,
as
a
fruitful
vine
by
the
side
of
your
home,
and
not
outside
the
market,
since
she
will
not
come
to
lie
in
the
upper
covenant.
76.
Solomon
said,
“One
who
leaves
her
maiden
champion
and
has
forgotten
the
covenant
of
her
God.”
“The
covenant
of
her
God”
is
the
place
of
the
covenant,
Yesod.
She
connected
to
it,
which
is
why
it
is
written,
“by
the
side
of
your
home.”
77.
Horror
shall
come
upon
that
person
who
leaves
his
wife,
who
shows
of
the
hair
of
her
head
outside.
This
is
one
of
those
modesties
at
home,
and
a
woman
who
takes
out
the
hair
of
her
head
in
order
to
beautify
in
it
causes
poverty
to
the
house.
She
causes
her
children
not
to
be
important
in
the
generation,
and
causes
another
thing,
leprosy,
to
be
in
the
house.
The
hair
that
was
seen
outside
her
head
caused
all
this,
and
if
this
is
so
at
home,
it
is
much
more
so
on
the
street,
and
even
more
so
if
other
insolence
will
be
seen
from
her.
This
is
why
it
is
written,
“Your
wife
is
as
a
fruitful
vine
by
the
side
of
your
home.”
78.
The
woman’s
hair,
which
was
revealed,
causes
other
hair
to
be
revealed
and
blemish
her.
These
are
the
forces
of
the
Sitra
Achra
that
grip
the
hair,
and
for
this
reason,
even
those
in
her
house
must
not
see
a
single
hair
from
the
woman’s
head,
much
less
outside.
79.
As
with
the
male,
where
the
hairs
are
harder
than
all,
judgments,
so
it
is
in
the
female.
The
woman’s
hairs
cause
several
blemishes,
cause
above
and
below,
cause
her
husband
to
be
cursed,
cause
poverty,
leprosy,
removal
of
importance
from
her
children.
The
merciful
one
will
save
us
from
their
insolence.
80.
For
this
reason,
the
woman
must
be
covered
in
the
corners
of
the
house.
If
she
does
so,
it
is
written,
“Your
children
are
as
olive
plants.”
An
olive
does
not
lose
its
leaves,
neither
in
the
winter
nor
in
the
summer,
and
there
is
always
more
importance
in
it
than
in
the
rest
of
the
trees.
Similarly,
her
children
will
rise
in
importance
over
the
rest
of
the
people
of
the
world.
Moreover,
her
husband
is
blessed
in
everything,
in
blessings
of
above
and
in
blessings
of
below,
in
wealth
in
children
and
in
the
children’s
children.
82.
It
is
a
commandment
to
discuss
the
rules
of
the
adulteress,
as
it
is
written,
“And
if
the
spirit
of
jealousy
comes
over
him
and
he
is
jealous
of
his
wife.”
Indeed,
the
spirit
of
impurity
is
on
both
sides:
in
falsehood
and
in
truth.
In
a
spirit
of
falsehood,
as
it
is
written,
“And
he
is
jealous
of
his
wife,”
and
she
is
not
defiled.
The
other
one,
“And
if
the
spirit
of
jealousy
comes
over
him
and
he
is
jealous
of
his
wife,
who
has
defiled
herself.”
83.
Is
there
truth
in
the
spirit
of
impurity?
In
a
person
from
the
side
of
the
tree
of
good
and
evil,
there
is
the
evil
inclination
there,
a
serpent.
When
a
person
has
a
beautiful
wife,
a
soul,
with
all
the
good
deeds,
of
whom
it
is
written,
“A
virtuous
woman
is
her
husband’s
crown,”
then
the
evil
inclination
has
envy,
like
the
serpent
who
envied
the
man
for
his
wife,
until
he
seduced
her
and
caused
her
death.
Sometimes,
he
controls
her
with
sins
and
defiles
her,
and
she
becomes
a
carcass.
84.
The
evil
inclination
on
the
right,
Ishmael,
is
called
a
“serpent.”
From
the
left,
Esau,
SAM,
is
called
a
“dog,”
the
appointee
over
Hell,
who
cries
out
and
barks
Hav!
Hav!
[give,
give],
as
it
is
written,
“The
leach
has
two
daughters,
Hav,
HaV,”
and
he
wishes
to
burn
with
his
fire
in
Hell
a
soul
that
was
defiled.
This
is
“And
if
the
spirit
of
jealousy
comes
over
him
and
he
is
jealous
of
his
wife,”
indeed,
and
she
was
defiled.
And
sometimes,
he
falsely
slanders
her,
when
she
is
not
defiled.
85.
It
is
written
about
her,
“If
a
daughter
of
a
priest,”
who
is
Michael,
Hesed,
and
the
soul
is
his
daughter,
“were
to
begin
to
fornicate,”
she
defiles
her
father;
she
will
be
burned
in
fire.
There,
that
filth
in
her
is
burned
and
she
is
whitened
from
it
like
silver
is
whitened
by
fire,
and
lead,
which
is
the
waste,
is
burned
out
and
becomes
dust
and
is
gone.
86.
It
is
likewise
with
Israel.
When
they
desecrate
the
Torah,
the
Creator
lets
them
into
the
exile
of
the
children
of
Esau
and
the
children
of
Ishmael,
under
their
enslavement,
whose
degree
is
“dog”
and
“snake,”
and
they
are
sentenced
there.
In
them,
they
will
be
sorted,
whitened,
and
purified
like
the
silver
is
purified
and
like
the
gold
is
tested,
as
it
is
written,
“And
I
will
purify
them
as
silver
is
purified,
and
I
will
test
them
as
gold
is
tested,”
until
the
verse
“If
your
sins
become
as
white
as
snow,”
comes
true
in
them.
87.
It
is
written
about
the
tree
of
good
and
evil,
“And
the
Lord
showed
him
a
log,
and
he
threw
it
into
the
water,
and
the
water
became
sweet.”
Because
Israel
were
mingled
with
the
mixed
multitude,
they
were
all
the
tree
of
good
and
evil.
Hence,
half
of
it
is
sweet,
from
the
right
side,
and
half
of
it
is
bitter,
from
the
left
side.
When
the
mixed
multitude
were
making
Israel
sin,
it
is
as
though
they
were
all
from
the
side
of
the
bad.
Hence,
the
water
returned
to
being
bitter,
like
that
bitter
log
that
he
threw
into
the
water,
as
it
is
written,
“And
they
came
to
Marah,
and
could
not
drink
the
water
of
Marah
because
it
was
bitter.”
88.
That
bitter
tree
that
he
threw
into
the
water
was
as
the
manner
of
the
test
of
the
adulteress.
If
she
has
gone
astray
under
her
husband,
the
water
she
was
given
to
drink
returned
to
being
bitter,
and
it
is
written
about
it,
“and
her
womb
shall
swell,
and
her
thigh
shall
fall
away.”
If
she
did
not
go
astray,
it
is
written,
“she
shall
be
clean
and
shall
conceive
with
semen,”
and
she
delivers
a
son.
Here,
too,
the
water
is
sweetened.
The
test
of
the
adulteress
where
he
casts
the
judgment
of
the
lock,
is
the
writing
of
HaVaYaH
in
reversed
order,
and
she
conceives
in
straight
HaVaYaH,
which
is
Bina.
If
she
adhered
to
a
woman
of
harlotry,
the
lock
would
not
have
mingled
with
Bina
and
would
not
be
sweetened
in
her.
Then
the
lights
of
Rachamim
[mercy]
depart
and
the
judgment
of
the
lock
operates
in
her.
At
that
time,
“her
womb
shall
swell,
and
her
thigh
shall
fall
away.”
If
she
did
not
go
astray
under
her
husband
and
was
adhered
to
a
virtuous
woman,
then
the
lock
in
Bina
is
sweetened
and
concealed,
and
the
key
is
revealed
and
controls.
At
that
time,
“she
shall
be
clean
and
shall
conceive
with
semen.”
Here,
too,
“And
the
Lord
showed
him
a
log”
is
a
bitter
wood,
the
lock,
for
all
who
are
adhered
to
the
right
were
incorporated
in
Bina
and
the
water
was
sweetened,
and
all
who
are
adhered
to
the
left
were
separated
from
them
because
of
the
quality
of
judgment
of
the
lock,
and
were
canceled,
and
Israel
came
out
pure.
89.
He
will
do
likewise,
to
test
Israel
in
the
last
redemption,
as
it
is
written,
“Many
will
be
sorted
and
whitened
and
purified,”
who
are
from
the
side
of
the
good
and
endure
the
text.
“And
convicted
the
wicked,”
from
the
side
of
the
bad,
and
the
verse
“And
they
shall
not
come
to
the
soil
of
Israel”
comes
true
in
them
and
He
kills
them.
90.
The
enlightened
ones
will
understand,
since
they
are
from
the
side
of
Bina,
the
tree
of
life.
It
is
written
about
them,
“And
the
enlightened
will
shine
as
the
brightness
of
the
firmament,”
in
this
composition
of
Rabbi
Shimon,
The
Book
of
Zohar,
from
brightness
of
upper
Ima,
who
is
called
repentance.
These
do
not
need
testing.
And
because
Israel
are
destined
to
taste
from
the
tree
of
life,
which
is
The
Book
of
Zohar,
through
it,
they
will
come
out
from
the
exile
in
mercy.
The
Tree
of
Life
and
the
Tree
of
Knowledge
91.
The
tree
of
knowledge
of
good
and
evil,
which
is
prohibition
and
permission,
impurity
and
purity,
will
no
longer
rule
over
Israel,
since
our
nourishment
will
be
only
from
the
side
of
the
tree
of
life,
where
there
is
neither
a
question,
which
is
from
the
side
of
the
bad,
nor
a
dispute
from
the
spirit
of
impurity,
as
it
is
written,
“And
I
will
remove
the
spirit
of
impurity
from
the
land.”
92.
So
that
disciples
of
the
wise
are
not
nourished
by
regular
people,
but
from
the
side
of
the
good,
who
eat
pure,
kosher,
permitted,
and
not
from
the
mixed
multitude,
who
eat
impurity,
disqualified,
forbidden,
who
are
impure
and
defile
themselves
with
menstruation,
a
handmaid,
a
gentile,
a
whore,
because
they
are
the
children
of
Lilit,
who
is
menstruation,
a
handmaid,
a
gentile,
a
whore,
and
they
return
to
their
root.
It
is
written
about
them,
“From
the
root
of
a
serpent
comes
forth
a
viper.”
93.
When
the
tree
of
good
and
evil
governs,
which
is
non-holy
of
purity
and
non-holy
of
impurity,
these
are
the
sages
who
are
similar
to
Sabbaths
and
good
days:
They
have
nothing
but
what
those
non-holy
people
give
them,
like
the
Shabbat
[Sabbath],
which
has
only
what
is
fixed
for
it
during
the
weekdays.
94.
When
the
tree
of
life
governs,
the
tree
of
good
and
evil
surrenders,
and
the
nations
of
the
earth
will
have
only
what
the
disciples
of
the
wise
will
give
them.
The
nations
of
the
earth
will
surrender
under
them
as
though
they
did
not
exist
in
the
world.
95.
Thus,
prohibition
and
permission,
impurity
and
purity,
will
not
pass
away
from
the
nations
of
the
earth
since
from
their
perspective,
there
is
nothing
but
enslavement
of
Malchuts
between
the
exile
and
the
days
of
the
Messiah,
since
they
do
not
taste
from
the
tree
of
life
when
the
days
of
the
Messiah
are
revealed.
They
need
teaching
of
prohibition
and
permission,
impurity
and
purity,
but
they
will
be
degraded
before
a
wise
disciple
like
darkness
before
the
light,
since
the
mixed
multitude
are
the
nations
of
the
earth,
who
are
darkness.
They
will
not
be
called
Israel,
but
slaves
who
are
sold
to
Israel,
since
they
are
as
beasts.
96.
Israel
are
called
“men.”
But
there
are
beasts
and
men
in
Israel,
as
it
is
written,
“And
you
are
My
flock,
the
flock
of
My
pasture,
you
are
men.”
“And
you
are
My
flock,
the
flock
of
My
pasture”
are
the
nations
of
the
earth,
who
are
good
from
the
side
of
the
good.
“You
are
men”
are
the
disciples
of
the
wise.
97.
“If
My
people
would
listen
to
Me,
if
Israel
would
follow
My
ways.”
It
is
written
“My
people”
and
it
is
written
“Israel.”
“My
people”
are
the
nations
of
the
earth;
“Israel”
are
disciples
of
the
wise.
It
is
written
about
them,
“And
the
children
of
Israel
went
out
with
a
high
hand.”
98.
As
the
Creator
divided
them
in
Mount
Sinai,
He
will
divide
them
in
the
last
redemption.
It
is
written
about
Israel,
“And
the
children
of
Israel
went
up
armed
out
of
the
land
of
Egypt.”
Armed
means
from
the
side
of
the
tree
of
life,
ZA,
the
fifty
years
of
the
Yovel
[fiftieth
year
anniversary/jubilee],
Bina,
for
ZA
receives
them
from
Bina.
And
it
is
written
about
them,
“They
shall
come
up
the
mountain,”
and
it
is
written,
“And
the
angel
of
God,
who
went
before
the
camp
of
Israel,
journeyed.”
It
is
also
written
about
them,
“And
I
will
carry
you
on
the
wings
of
eagles,”
which
are
clouds
of
glory,
“And
I
will
bring
you
to
Me.”
And
also,
“For
the
children
of
Israel
went
out
with
a
high
hand.”
This
is
how
He
will
bring
out
the
disciples
of
the
wise
with
all
this
glory.
99.
As
it
was
written
about
the
nations
of
the
earth
from
the
side
of
the
good,
“And
they
stood
at
the
foot
of
the
mountain,”
so
it
will
be
in
the
last
redemption,
under
the
disciples
of
the
wise,
as
a
servant
who
is
walking
by
his
Master’s
horse.
And
as
they
were
told
at
the
foot
of
the
mountain,
“If
you
accept
the
Torah
[law],
good,
and
if
not,
there
it
will
be
your
burial
place,”
so
they
will
be
told
in
the
last
redemption:
“If
you
take
upon
yourselves
a
disciple
of
the
wise
at
the
emergence
from
the
exile,
like
a
person
riding
a
horse
and
a
servant
serves
him,
good.
If
not,
there—in
the
exile—it
will
be
your
burial
place.”
The
Mixed
Multitude
100.
The
mixed
multitude
are
as
it
is
written,
“And
the
people
saw,
and
moved,
and
stood
from
afar.”
So
they
will
be
far
from
redemption
and
will
see
the
disciples
of
the
wise,
and
the
holy
nation
in
all
this
glory,
and
they
will
be
far
off
from
them.
And
should
they
want
to
bond
with
them,
it
is
written,
“No
hand
shall
touch
it,
for
he
will
surely
be
stoned
or
he
will
surely
be
shot.”
At
that
time,
the
verse
“The
Lord
alone
will
guide
him
and
there
is
no
foreign
god
with
Him”
will
come
true
in
Israel,
and
proselytes
are
not
accepted
for
the
days
of
the
Messiah.
It
is
also
written,
“The
wicked
shall
be
silent
in
the
dark.”
These
are
the
mixed
multitude,
and
this
is
why
the
prophet
said
about
them,
“They
shall
not
come
to
the
soil
of
Israel.”
101.
Elijah
said
to
Moses,
“It
is
time
to
rise
up
and
bring
about
the
complete
redemption.
Speak
about
me
in
oath,”
meaning
swear
me
to
hasten
the
redemption,
“since
for
you
I
want
to
rise,
for
the
Creator
has
given
me
permission
to
be
revealed
to
you
in
your
prison,
in
your
burial,
and
do
good
with
you,
for
you
are
pierced
by
the
iniquities
of
the
people,”
as
he
is
among
them
as
though
in
prison,
as
it
is
written,
“And
he
is
pierced
by
our
iniquities.”
102.
Moses
said
to
him,
“Swear
in
the
name
of
the
Lord
[HaVaYaH],
with
all
your
might,
that
redemption
will
not
be
delayed,
for
I
am
in
great
grief,
as
it
is
written
about
me,
‘And
he
turned
here
and
there,
and
saw
that
there
was
no
man’
helping
me,
to
pull
me
out
of
this
grief,
out
of
this
burial,
as
it
is
written
about
me,
‘And
they
made
His
grave
with
the
wicked.’
They
do
not
know
me,
and
I
am
regarded
among
them
as
one
of
the
wicked
mixed
multitude,
as
a
dead
dog
that
has
turned
foul-smelling
among
them,
for
the
wisdom
of
authors
shall
become
foul-smelling
among
them
in
each
and
every
city,
and
where
Israel
are
dispersed
among
them
among
the
kingdoms.”
The
mixed
multitude
has
become
Israel’s
shepherds,
who
are
the
Creator’s
flock,
as
it
is
written
about
them,
“And
you
are
My
flock,
the
flock
of
My
pasture,
you
are
men,”
and
they
are
unable
to
do
good
with
the
disciples
of
the
wise.
Moses
is
the
Torah
[law]
and
the
inner
Daat
[knowledge]
that
will
be
revealed
only
in
the
complete
redemption.
Until
then,
it
is
written
about
him,
“And
he
was
pierced
by
our
iniquities,”
since
the
Torah,
Moses,
was
pierced
and
became
hollow,
for
its
internality
has
disappeared
and
all
we
have
left
is
the
externality.
And
I
am
regarded
in
their
eyes
as
one
of
the
wicked
mixed
multitude,
as
a
dead
dog
that
has
turned
foul-smelling.
That
is,
they
distance
themselves
from
the
internality
of
the
Torah
as
one
distances
oneself
from
stench.
It
was
said
about
it,
“And
the
wisdom
of
authors
shall
become
foul-smelling.”
103.
Mighty
and
sin-fearing
men
roam
from
city
to
city
and
will
not
be
assisted.
The
mixed
multitude
boycott
them
among
them,
and
in
many
places,
they
are
given
only
rationed
matter
in
a
way
that
there
will
be
no
rise
from
their
fall,
and
even
fleeting
pleasures.
All
the
sages
and
mighty
and
sin-fearing
men
are
in
grief,
distress,
and
anguish,
and
are
regarded
as
dogs,
as
it
is
written,
“The
precious
sons
of
Zion,
worth
their
weight
in
fine
gold,
how
they
are
regarded
as
earthen
pots,
the
work
of
a
potter’s
hands”
in
the
streets,
and
they
find
no
lodging
among
them.
104.
While
the
mixed
multitude
are
rich,
at
ease,
joyful,
without
grief
and
without
any
anguish,
thieving,
bribing,
and
they
are
the
judges
of
the
people,
for
the
land
has
been
filled
with
theft
because
of
them.
It
is
written
about
them,
“Her
enemies
have
become
the
head.”
Moses
said
to
Elijah,
“In
an
oath
about
you,
a
second
time,
in
the
name
of
the
Lord
of
hoses,
the
God
of
Israel,
dwelling
among
the
Cherubim,
all
these
words
will
not
fall
from
your
mouth,
and
with
all
your
might,
you
will
say
them
to
the
Creator
and
to
show
their
urgency.”
Why
Have
I
Come
and
There
Is
No
Man?
105.
It
is
written,
“Why
have
I
come
and
there
is
no
man?”
How
beloved
are
Israel
by
the
Creator,
for
wherever
they
are,
the
Creator
is
among
them,
since
He
does
not
remove
His
love
from
them,
as
it
is
written,
“And
let
them
make
Me
a
Temple,
that
I
may
dwell
among
them.”
“Let
them
make
Me
a
Temple,”
any
Temple,
for
any
assembly
house
[synagogue]
in
the
world
is
called
a
“Temple.”
“That
I
may
dwell
among
them,”
since
the
Shechina
[Divinity]
comes
first
to
the
assembly
house.
106.
Happy
is
he
who
is
among
the
first
ten
at
the
assembly
house,
for
they
complete
the
congregation,
which
is
no
less
than
ten,
and
they
are
the
first
to
be
sanctified
by
the
Shechina.
Also,
there
must
be
ten
in
the
assembly
house
at
the
same
time,
and
not
come
bit
by
bit,
so
as
not
to
delay
the
wholeness
of
the
organs,
for
all
ten
are
as
organs
of
a
single
body
in
which
the
Shechina
is
present,
for
man,
the
Creator
made
him
at
once,
and
established
all
his
organs
together.
107.
Since
all
of
the
man’s
organs
were
completed
at
that
time,
each
organ
was
established
in
itself
properly.
Similarly,
since
the
Shechina
came
to
the
assembly
house
first,
ten
must
be
there
together,
and
then
it
is
completed,
since
there
is
no
congregation
of
less
than
ten,
who
correspond
to
the
ten
Sefirot
of
Malchut.
As
long
as
there
are
no
ten
there
together,
none
of
them
is
completed.
Afterwards,
the
correction
of
the
whole
congregation
is
performed,
as
it
is
written,
“The
king
is
glorified
in
the
multitude
of
people.”
For
this
reason,
the
people,
who
comes
after
the
first
ten,
are
all
the
correction
of
that
body,
meaning
the
correction
of
the
congregation,
since
the
multitude
of
the
people
increases
the
glory
of
the
king.
108.
When
the
Shechina
comes
first
and
people
have
not
come
together
as
it
should
be,
the
Creator
calls
out,
“Why
have
I
come
and
there
is
no
man?”
There
is
no
man,
for
the
organs
have
not
been
established
and
the
body,
called
“congregation,”
has
not
been
completed.
When
the
body
is
not
complete,
there
is
no
man,
for
the
particular
organs
that
have
already
come
are
also
not
completed.
When
the
body
is
completed
below,
when
there
are
ten
together,
the
upper
Kedusha
[holiness]
comes
and
enters
that
body,
and
the
lower
one
becomes
exactly
like
the
ten
Sefirot
of
above.
At
that
time,
everyone
must
avoid
speaking
of
mundane
matters,
since
Israel
are
now
in
the
wholeness
of
the
upper
one
and
are
sanctified
by
the
upper
Kedusha.
109.
It
is
written,
“If
a
man
or
a
woman
makes
a
special
vow,
the
vow
of
a
Nazirite
[hermit].”
“Special”
means
separating
himself
from
the
rest
of
the
people
of
the
world
to
be
sanctified
such
as
above
and
be
found
whole.
When
a
person
comes
to
be
purified,
he
is
purified.
A
person
who
comes
to
be
sanctified,
he
is
sanctified
and
the
Kedusha
of
above
is
spread
over
him,
the
Kedusha
with
which
the
Creator
is
sanctified.
Death
and
the
Beating
of
the
Grave
110.
“To
David,
bless
the
Lord,
my
soul,
and
all
that
is
within
me,
bless
His
holy
name.”
How
must
one
observe
and
know
the
work
of
his
Master,
since
each
and
every
day,
the
clarion
calls
out
and
says,
“How
long,
you
fools,
will
you
love
foolishness?”
“Repent,
mischievous
children;
I
will
heal
your
mischief.”
But
no
one
lends
his
ear.
The
Torah
calls
out
before
them
but
no
one
notices.
111.
A
person
walks
in
this
world
and
thinks
that
it
is
always
his,
and
he
will
remain
in
it
for
generations
to
come.
While
he
walks
in
the
world,
he
is
placed
in
shackles,
he
is
sickened
and
tied
to
his
bed.
And
while
he
sits
this
way,
he
is
sentenced
among
the
rest
of
those
who
are
sentenced.
If
one
who
speaks
in
his
favor
is
found,
he
is
saved
from
the
judgment,
as
it
is
written,
“If
there
is
one
angel
out
of
a
thousand
who
speaks
in
his
favor,
to
declare
a
person’s
integrity,
he
will
be
pardoned,”
and
he
will
say,
“Deliver
him
from
going
down
into
the
pit;
I
have
found
a
ransom.”
The
speaker
in
his
favor
are
good
deeds,
which
stand
for
a
person
when
he
needs
them.
112.
If
a
speaker
in
his
favor
is
not
found,
he
is
judged
to
depart
from
the
world.
When
he
lies
tied
by
the
king’s
shackles,
when
he
raises
his
eyes,
he
sees
that
two
are
coming
for
him.
They
write
before
him
everything
he
did
in
this
world
and
everything
he
uttered
from
his
mouth,
and
he
is
sentenced
for
everything,
and
they
write
before
him,
as
it
is
written,
“For
behold,
He
who
forms
mountains
and
creates
the
wind,
who
declares
to
man
what
his
speech
is,”
and
he
confesses
to
them.
113.
What
is
the
reason
he
confesses
to
all
his
actions?
It
is
because
that
deed
that
he
did
rises
and
stands
before
him
to
testify
about
him,
and
all
the
actions
stand
above
to
testify
about
him.
They
all
descend
and
are
registered
before
him
and
stand
before
him,
and
do
not
move
away
from
him
until
the
time
when
he
is
sentenced
for
them
in
that
world.
All
those
things
that
a
person
did
in
this
world
are
all
ready
and
poised
to
testify
about
him,
and
are
not
lost
from
him.
When
he
is
taken
out
to
the
grave,
they
all
convene
and
walk
before
him,
and
three
clarions
call
out,
one
in
front
of
him,
one
to
his
right,
and
one
to
his
left.
They
say,
“This
is
so
and
so,
who
rebelled
against
his
Master,
rebelled
above,
rebelled
below,
rebelled
against
the
Torah,
rebelled
against
his
commandments,
look
at
his
actions,
look
at
his
words,
it
would
be
better
had
he
not
been
created.
114.
By
the
time
they
reach
the
cemetery,
all
the
dead
are
angry
with
him
from
their
place
and
say,
“Woe,
woe
that
this
one
is
buried
among
us.”
His
actions
and
words
come
first
into
the
grave
and
stand
over
that
body,
and
his
spirit
goes
and
roams
and
mourns
over
the
body.
When
a
person
has
been
covered
in
his
grave,
Angel
Dumah
emerges
first,
and
in
his
hand
are
three
courthouses
appointed
over
the
judgment
of
the
grave,
with
three
scepters
of
fire
in
their
hands,
and
they
judge
the
spirit
and
the
body
together.
Woe
to
that
judgment
or
to
his
actions.
115.
While
he
is
captured
by
the
king’s
shackles,
meaning
when
he
is
sick
and
tied
to
his
bed,
and
he
is
sentenced
and
found
guilty
since
no
one
was
found
to
speak
in
his
favor,
the
appointee
of
the
King,
the
angel
of
death,
comes
down
and
stands
before
him,
by
his
feet,
with
one
sharp
sword
in
his
hand.
116.
A
person
raises
his
eyes
and
first
sees
the
walls
of
the
house
blazing
with
fire
because
of
him.
In
the
meanwhile,
he
sees
him,
standing
right
in
front
of
him,
full
of
eyes
and
dressed
with
blazing
fire,
standing
in
front
of
the
person.
Although
the
others
who
are
standing
there
do
not
see
him,
so
it
is
indeed,
since
several
people
see
an
angel
in
the
market
and
stand
before
him,
and
the
rest
of
the
people
do
not
see
him.
117.
It
is
written,
“Who
makes
His
angels
spirits.”
How
can
they
be
seen
in
the
land?
However,
when
an
angel
comes
down
to
the
earth,
he
dresses
in
a
body
and
appears
to
whom
he
appears
in
that
garment
that
he
wore.
Had
he
not
worn
that
garment,
the
world
would
have
been
unable
to
tolerate
him
or
that
he
would
be
visible.
It
is
all
the
more
so
with
the
angel
of
death,
whom
all
the
people
in
the
world
need.
118.
Three
drops
are
in
his
sword.
When
he
sees
him,
his
whole
body
and
spirit
are
shaken
and
his
heart
is
not
at
ease,
since
he
is
the
king
of
the
whole
body.
His
spirit
walks
through
all
the
organs
of
the
body
and
he
parts
from
them
as
one
who
parts
from
his
friend
to
go
to
another
place.
Then
he
says,
“Woe
to
me
for
what
I
had
done,”
but
it
helps
him
only
if
he
took
the
healing
of
repentance
first,
before
that
time
arrived.
119.
The
person
is
afraid
and
wants
to
hide,
but
he
cannot.
When
he
sees
that
he
cannot,
he
opens
his
eyes
and
looks
at
him
with
open
eyes,
and
then
gives
up
himself
and
his
soul.
That
time
is
the
time
of
the
great
judgment,
when
a
person
is
sentenced
in
this
world,
and
then
the
spirit
goes
through
all
the
organs
of
the
body
and
parts
from
them,
and
roams
through
all
the
organs
and
rattles
to
all
sides.
120.
When
the
spirit
comes
to
each
organ
and
parts
from
it,
sweat
falls
on
that
organs
and
the
spirit
leaves
him,
and
that
organ
immediately
dies.
So
it
is
with
all
the
organs.
121.
When
the
spirit
comes
to
leave,
since
it
has
already
parted
from
all
the
organs
of
the
body,
the
Shechina
stands
over
it
and
the
spirit
promptly
flees
from
the
body.
Happy
is
he
who
had
adhered
to
the
Shechina;
woe
to
those
wicked
ones
who
are
far
from
her
and
did
not
adhere
to
her.
122.
A
person
goes
through
several
courthouses
when
he
exits
this
world:
1)
the
upper
courthouse,
when
the
spirit
leaves
the
body,
2)
the
judgment
when
his
actions
and
words
walk
before
him
and
the
heralds
call
him
out,
3)
the
judgment
when
he
enters
the
grave,
4)
the
judgment
of
the
grave,
5)
the
judgment
of
the
worms
that
eat
his
flesh,
6)
the
judgment
of
Hell,
7)
the
judgment
of
the
spirit
that
walks
and
roams
the
world,
and
does
not
find
a
place
until
he
completes
his
actions.
Indeed,
he
goes
through
seven
times.
This
is
why
a
person
must
fear
his
master,
while
still
in
this
world,
and
examine
his
actions
each
and
every
day,
and
repent
on
them
before
his
Master.
123.
When
King
David
looked
at
those
judgments
of
a
person
when
he
passes
away
from
this
world,
he
hurried
and
said,
“Bless
the
Lord,
my
soul,”
before
she
leaves
the
world.
Now,
while
you
are
still
with
the
body.
“And
all
that
is
within
me,
bless
His
holy
name,”
you,
the
organs
that
are
connected
to
the
spirit,
now
while
the
spirit
is
still
with
you,
hurry
to
bless
the
holy
name
before
the
time
comes
when
you
cannot
bless
Him
and
thank
Him
for
you.
The
Hermit
124.
It
is
written,
“If
a
man
or
a
woman
makes
a
special
vow,
the
vow
of
a
Nazirite
[hermit],
to
separate
himself
to
the
Lord.”
He
rushed
to
be
sanctified
by
the
sanctity
of
his
Master
in
this
world.
He
avoids
wine
and
rye
[strong
alcoholic
drink],
does
not
drink
wine-vinegar
and
rye-vinegar,
nor
drinks
any
soaked
grapes
or
eats
moist
and
dry
grapes.
Since
wine
is
forbidden
for
him,
why
are
grapes
forbidden
for
him?
After
all,
it
is
written
about
the
priest,
“Do
not
drink
wine
and
rye,”
but
he
is
permitted
grapes.
So
what
is
the
reason
that
grapes
are
forbidden
for
a
hermit?
125.
The
hermit
comes
to
separate
entirely
from
the
judgment,
more
than
the
priest.
The
tree
in
which
Adam
HaRishon
sinned
was
grapes,
since
wine
and
rye
and
grapes
grip
the
left
side.
Wine
above,
on
the
left
line
of
Bina,
is
called
there
“persevered
wine.”
Rye
is
to
the
left
of
ZA,
since
rye
comes
from
wine.
Likewise,
the
left
line
of
ZA
is
extended
from
the
left
line
of
Bina.
Grapes
gather
everyone
to
them,
which
are
Malchut,
who
receives
from
all
the
upper
ones,
and
this
is
the
tree
in
which
Adam
HaRishon
sinned.
For
this
reason,
everything
is
gripped
to
one
side,
the
left
of
Bina,
and
of
ZA
and
of
Malchut.
The
hermit
did
not
leave
the
upper
faith,
so
as
not
to
receive
from
upper
Bina
and
ZA
and
Malchut.
However,
he
is
unfit
to
perform
an
act
from
the
left
side.
Grow
Long,
and
Passed
a
Razor
126.
It
is
written,
“Then
he
shall
let
his
hair
grow
long,”
meaning
that
he
must
let
the
hair
of
his
head
and
beard
grow
long,
and
retire
from
wine
and
from
rye
and
grapes,
since
they
are
all
from
the
left
side,
and
Se’arot
[hair]
do
not
hang
on
them.
Wine
is
upper
Ima.
Rye
is
the
left
side,
to
which
Levites
grip,
and
they
come
out
from
the
upper
wine,
from
upper
Ima,
and
hairs
do
not
hang
on
them.
For
this
reason,
when
Levites
come
up
to
the
left,
they
must
remove
all
their
hair.
It
is
known
that
the
illumination
of
Hochma
is
extended
from
the
left
line
of
Bina,
which
is
wine.
The
left
line
of
ZA,
which
is
rye,
receives
the
illumination
of
Hochma
from
the
left
line
of
Bina,
and
both
bestow
illumination
of
Hochma
to
Malchut,
who
is
called
“grapes.”
The
Se’arot
[hairs]
are
extended
from
the
Yod,
which
enters
the
light
of
Bina
and
becomes
Avir
[air],
the
dot
of
Holam.
At
that
time,
the
Hochma
does
not
shine.
When
the
dot
of
Shuruk,
the
left
line,
is
revealed,
the
Yod
exits
the
Avir
of
Bina,
who
returns
to
being
Ohr
[light],
and
the
Hochma
in
her
is
revealed.
At
that
time,
the
Se’arot
disappear
since
the
Yod
has
already
come
out
from
the
Avir
of
Bina,
which
is
the
root
of
the
Se’arot.
In
a
similar
manner,
when
the
illumination
of
Hochma
is
extended
to
the
left
line
of
ZA,
where
the
Levites
grip,
the
Levites
must
pass
a
razor
over
all
their
flesh
and
remove
the
hairs
from
them.
Also,
when
the
illumination
of
Hochma
reaches
Malchut
during
the
coupling
with
ZA,
the
Se’arot
are
removed
from
her.
However,
the
hermit,
who
is
adhered
to
the
right,
Holam,
where
the
Yod
is
in
the
Avir
of
Bina,
must
therefore
let
the
hair
of
his
head
grow
long,
in
a
way
that
from
the
phase
of
the
right,
the
hairs
grow,
and
from
the
illumination
of
Hochma
on
the
left,
the
hairs
fall
down
or
are
shaved.
127.
Grapes
are
the
bottom
Ima,
Malchut,
who
collects
wine
and
rye
to
her,
illumination
of
Hochma
from
the
left
line
of
Bina
and
Malchut.
For
this
reason,
the
hermit
separates
entirely
from
the
left
side,
from
wine
and
rye
and
grapes,
so
as
not
to
show
an
act
of
them
with
him.
Grapes,
which
are
Malchut,
hair
and
beard
do
not
hang
on
them,
since
the
Nukva,
Malchut,
must
cut
off
her
hair,
the
body’s
hair,
when
she
comes
to
make
a
coupling
with
the
male,
ZA,
and
there
is
no
beard
in
her.
For
this
reason,
the
hermit,
who
is
from
the
right,
which
is
the
root
of
the
hairs,
is
the
opposite:
The
hairs
of
the
head
and
the
beard
are
hanging
from
him
and
he
is
forbidden
to
shave
them.
He
is
called
as
it
is
written,
a
“Nazirite
[hermit]
of
God,”
meaning
separated
from
the
name
God,
left,
and
not
a
hermit
of
HaVaYaH,
right,
since
he
is
completely
separate
from
the
judgment.
Nazirite
[hermit]
means
separated.
128.
It
is
written,
“and
make
atonement
for
him
because
he
sinned
on
the
soul.”
The
soul
is
grapes,
Malchut,
who
are
called
“soul.”
The
hermit
sinned
against
Malchut
because
his
side
is
wine
and
rye,
since
Malchut
is
built
from
the
left,
and
the
hermit
removed
from
her
the
place
of
the
judgment,
the
illumination
of
the
left.
Why
did
he
sin
with
this?
For
he
removed
the
judgment
from
the
soul,
the
illumination
of
Hochma
in
her,
which
is
drawn
with
the
judgments
of
the
left.
129.
Therefore,
when
a
hermit
adheres
so
much
to
the
right,
why
is
it
written
about
him
afterwards
“make
atonement
for
him”?
It
is
because
after
he
completes
the
days
of
his
abstinence,
he
comes
to
connect
with
the
three
phases
of
the
left
line
and
permit
him
to
wine,
rye,
and
grapes.
These
places
do
not
accept
him
until
he
consults
with
a
priest
and
he
will
make
atonement
for
him,
since
at
first,
he
threw
them
out
because
he
abstained
from
them.
Now
that
he
has
come
to
them,
he
must
connect
with
the
corrections
of
atonement,
and
they
will
accept
him.
130.
Samson,
who
was
a
hermit
of
God,
why
was
he
punished?
He
deserved
to
be
punished
because
he
had
intercourse
with
a
daughter
of
a
foreign
god,
Delilah,
where
he
should
have
connected
to
what
was
worthy
of
him.
He,
who
was
holy,
mixed
holiness
with
the
daughter
of
a
foreign
god
and
left
his
place
that
was
worthy
of
holiness.
This
is
why
he
was
punished.
131.
There
are
some
who
say
that
Samson
has
no
part
in
that
world
because
he
said,
“Let
my
soul
die
with
the
Philistines,”
and
he
gave
up
his
portion
with
the
portion
of
the
Philistines,
that
his
soul
would
die
with
them
in
that
world.
This
is
what
they
would
declare
about
the
hermit:
“Go
away,”
they
would
say
to
the
hermit,
“walk
around,
do
not
approach
the
vineyard.”
Holy,
Pure
132.
It
is
written
about
the
Levites:
“Thus
you
shall
do
to
them
to
purify
them:
Sprinkle
water
of
purification
on
them,
and
let
them
shave
all
their
body.”
Once
they
have
removed
the
hair
and
did
all
that,
the
Levites
are
called
“pure”
and
not
“holy.”
But
once
the
hermit
has
separated
from
the
left
side,
he
is
called
“holy”
and
not
“pure,”
as
it
is
written,
“All
the
days
of
the
vow
of
his
separation,
no
razor
shall
come
upon
his
head,
until
the
days
are
fulfilled
for
which
he
separated
himself
to
the
Lord,
he
shall
be
holy.
Then
he
shall
let
the
hair
of
his
head
grow
long.”
133.
“He
shall
let
the
hair
of
his
head
grow
long,”
since
it
is
written
about
Daniel,
“And
the
hair
of
his
head
as
clean
wool,”
as
by
this
it
is
similar
to
the
manner
of
above,
for
his
hairs
draw
Hassadim,
as
above,
and
there
is
no
judgment
in
them,
as
he
is
completely
right
[side].
Through
the
hair,
it
is
evident
that
he
is
holy,
as
it
is
written
about
the
Creator,
“His
locks
are
curls.”
134.
If
people
knew
what
is
said
in
these
hairs
and
in
their
secrets,
as
it
is
above,
in
the
secret
of
secrets,
they
would
be
known
to
their
Master
with
sublime
wisdom.
The
Holy
Idra
Rabah
[Big
Circle]
Introduction
of
the
Idra
Rabah
1.
Rabbi
Shimon
said
to
the
friends,
“Until
when
will
we
sit
with
the
existence
of
one
pillar
in
the
world
of
Tohu,”
that
ZAT
were
in
one
line,
one
above
the
other?
Rabbi
Shimon
wanted
to
reveal
to
them
the
matter
of
the
degrees
of
the
world
of
correction,
which
are
in
three
pillars,
three
lines
right,
left,
and
middle.
It
is
written,
“Time
to
do
for
the
Lord;
they
have
broken
Your
law.”
The
days
are
few
and
the
owner
of
the
sins,
the
slanderer,
is
pressing.
The
herald
calls
each
day
for
repentance,
and
the
harvesters
of
the
field
are
few,
namely
those
who
have
been
rewarded
with
the
crops
of
the
upper
field,
Malchut,
which
is
the
attainment
of
the
secrets
of
Torah.
Even
those
who
attained
are
at
the
end
of
the
vineyard,
Malchut,
and
do
not
notice
and
do
not
know
properly
to
which
place
they
are
going.
2.
The
friends
gathered
to
the
place
of
the
settlement
dressed
in
shields
and
swords,
with
lances
in
their
hands,
which
are
unifications
to
stop
the
shells.
Hurry
with
your
corrections,
hurry
to
make
the
corrections
of
the
three
lines
HBD,
HGT,
NHY.
With
counsel,
wisdom,
intelligence,
knowledge,
with
vision,
with
hands,
which
are
HGT,
and
with
legs,
which
are
NHY.
Crown
over
you
the
one
in
whose
possession
are
life
and
death,
to
decree
words
of
truth,
words
that
upper
holy
ones
listen
to,
and
which
they
are
happy
to
hear
and
know.
Idra
means
assembly
[as
well
as
seat
and
circle],
the
seat
of
the
Sanhedrin,
who
warn
the
people.
3.
Rabbi
Shimon
sat
and
wept.
He
said
“Woe
if
I
tell;
woe
if
I
do
not
tell.”
If
he
does
not
tell,
the
innovations
of
Torah
will
be
lost.
If
he
tells,
perhaps
someone
who
is
unworthy
of
the
secrets
of
Torah
might
hear.
The
friends
who
were
there
were
silent.
Rabbi
Aba
arose
and
said
to
him,
“If
it
is
good
in
the
eyes
of
my
master
to
reveal,
then
it
is
written,
‘The
secret
of
the
Lord
to
those
who
fear
Him,’
and
these
friends
are
all
fearing
the
Creator,
and
they
have
already
entered
the
Idra
of
the
tabernacle,
and
we
learned
that
they
went
into
the
Idra
Rabah
and
came
out,
but
not
everyone,
since
three
friends
passed
away.”
4.
The
friends
were
counted
before
Rabbi
Shimon
and
there
were
Rabbi
Elazar
his
son,
Rabbi
Aba,
Rabbi
Yehuda,
Rabbi
Yosi
Bar
Yaakov,
Rabbi
Yitzhak,
Rabbi
Hizkiyah
Bar
Rav,
Rabbi
Hiya,
Rabbi
Yosi,
and
Rabbi
Yisa.
They
gave
their
hands
to
Rabbi
Shimon
and
directed
the
fingers
upward,
and
went
into
a
field
among
the
trees,
and
sat.
Rabbi
Shimon
arose
and
prayed
his
prayer.
He
sat
among
them
and
said,
“Each
one
will
place
his
hands
in
his
bosom.”
They
placed
their
hands
each
one
in
his
bosom,
and
Rabbi
Shimon
took
them.
He
opened
and
said,
“Damned
be
the
man
who
will
make
a
statue
and
a
mask,
an
abomination
to
the
Lord,
the
work
of
an
artisan,
and
places
in
concealment.”
Everyone
answered
“Amen!”
Immediately
after
the
friends
were
counted
before
him,
they
observed
what
he
had
warned
them,
“Hurry
with
your
corrections,”
and
they
promptly
did
the
unification
of
three
lines
to
extend
them
to
Malchut.
They
did
a
deed
below
in
order
to
awaken
its
likeness
above.
They
gave
the
hands
to
Rabbi
Shimon,
since
Rabbi
Shimon
is
Daat,
the
root
of
the
middle
line.
This
is
why
they
gave
him
their
hands,
right
and
left,
and
united,
and
their
right
and
left
were
incorporated
in
one
another
though
Rabbi
Shimon,
the
middle
line.
By
this,
the
unification
of
the
three
lines
awakened
above.
At
that
time,
the
fingers,
which
imply
illumination
of
Hochma
in
the
fingers,
they
held
them
upward
so
they
would
shine
only
from
below
upward,
since
after
the
right
and
left
are
incorporated
together
through
the
middle
line,
the
Hochma
in
the
left
shines
only
from
below
upward.
Afterwards,
they
had
to
draw
all
the
illumination
of
three
lines
to
Malchut,
and
entered
the
field
among
the
trees,
the
field
of
holy
apples,
Malchut,
and
sat,
to
draw
in
it
VAK
of
Hochma.
Rabbi
Shimon
said,
“Each
will
place
his
hand
in
his
bosom.”
His
bosom
indicates
the
concealment
of
GAR,
since
placing
the
hand
in
the
bosom
is
an
act
of
concealment.
However,
there
are
two
discernments
in
placing
the
hand
in
the
bosom:
1)
Placing
the
Yod
in
the
Ohr
[light],
so
the
Ohr
becomes
Avir
[air].
This
is
applied
in
the
right
line,
the
dot
of
Holam,
because
of
which
VAK
is
done
without
a
Rosh
[head].
2)
In
the
middle
line,
which
causes
only
diminution
of
GAR
of
Hochma,
but
VAK
of
Hochma
remain
there.
The
middle
line
diminishes
the
left
line
so
it
shines
only
from
below
upward,
which
is
VAK
of
Hochma.
To
explain,
I
will
clarify
the
text.
“Again,
the
Lord
said
to
him,
‘Place
your
hand
in
your
bosom.’
He
placed
his
hand
in
his
bosom,
and
when
he
took
it
out,
behold,
his
hand
was
leprous,
like
snow.”
“He
placed
his
hand
in
his
bosom”
is
placing
a
Yod
in
the
light,
which
diminishes
it
into
air,
VAK,
applied
in
the
right
line,
in
the
dot
of
Holam.
Afterwards,
when
he
took
it
out,
he
took
out
the
Yod
once
more
from
the
air,
and
the
air
became
light
once
more,
and
revealed
the
light
of
Hochma
from
above
downward
applied
in
the
left
line,
before
the
correction
of
the
middle
line,
at
which
time
there
are
harsh
judgments
in
it
that
are
hidden,
and
all
the
lights
are
blocked,
since
the
Hochma
is
without
Hassadim.
For
this
reason,
“And
behold,
his
hand
was
leprous,
like
snow,”
since
blocking
and
closing
the
lights
is
leprosy.
Afterwards,
the
correction
of
the
middle
line
was
revealed,
as
it
is
written,
“And
He
said,
‘Place
your
hand
back
in
your
bosom,’
and
he
placed
his
hand
back
in
his
bosom.”
The
first
action
is
of
the
middle
line,
which
awakens
the
screen
of
Hirik
of
the
lock,
which
diminishes
it
into
VAK.
Afterwards,
“And
he
took
it
out
from
his
bosom,”
the
second
act,
revealing
the
Hochma
once
more,
but
with
a
clothing
of
the
bosom,
which
drew
only
VAK
of
Hochma.
Then,
all
three
lines
are
united
and
Hochma
clothed
in
Hassadim,
as
it
is
written,
“And
behold,
it
was
restored
like
the
rest
of
his
flesh,”
returning
to
GAR,
but
in
VAK
of
Hochma.
This
is
why
he
said,
“Each
will
place
his
hand
in
his
bosom,
in
the
bosom
of
the
middle
line,
for
then,
when
they
take
it
out
of
the
bosom,
the
left
hand
will
shine
only
from
below
upward
in
the
clothing
of
the
bosom,
as
this
is
the
heart
of
the
whole
correction
of
the
middle
line,
Hirik.
This
is
why
Rabbi
Shimon,
the
middle
line,
warned
them
about
it.
They
placed
their
hands
in
their
bosom,
and
Rabbi
Shimon
took
them
from
their
bosom.
He
took
out
their
hands
from
the
bosom
with
the
clothing
of
the
bosom,
as
is
the
way
of
the
middle
line.
He
opened
and
said,
“Damned
be
the
man
who
will
make
a
statue
and
a
mask,”
since
extension
of
Hochma
from
above
downward
is
the
root
of
the
statue
and
the
mask,
the
work
of
an
artisan,
and
places
in
the
concealed
one
in
the
world,
who
reveals
what
must
be
covered
and
hidden.
Therefore,
in
the
end,
he
swore
them
over
it.
5.
Rabbi
Shimon
opened
and
said,
“Time
to
do
for
the
Lord;
they
have
broken
Your
law.”
It
is
time
to
do
for
the
Lord
because
they
have
broken
Your
law.
“Broken
Your
law,”
broke
the
law
[Torah]
of
above,
ZA,
since
she
is
canceled
if
she
is
not
done
with
her
corrections
of
three
lines.
This
verse
is
written
for
Atik
Yomin
from
whom
the
root
of
all
the
corrections
begins.
It
is
written,
“Happy
are
you,
Israel,
who
is
like
you,”
since
they
are
adhered
to
the
middle
line.
It
is
also
written,
“Who
is
like
You
among
the
gods,
Lord,”
concerning
ZA,
the
middle
line.
6.
He
called
Rabbi
Elazar
his
son,
and
had
him
sit
in
front
of
him,
and
Rabbi
Aba
on
the
other
side,
and
said,
“We
are
the
whole
of
everything,”
since
the
soul
of
Rabbi
Elazar
was
from
Hochma,
and
that
of
Rabbi
Aba
was
from
Bina,
and
Rabbi
Shimon
was
Daat,
which
unites
HB
with
one
another.
Therefore,
he
said,
“We
are
the
whole
of
everything,”
since
HBD
are
the
sum
of
all
the
degrees.
Until
now,
the
pillars
were
established,
meaning
that
until
now,
they
engaged
in
the
correction
of
the
three
lines,
which
are
called
“three
pillars.”
They
were
silent.
They
heard
a
voice,
and
their
knees
knocked
against
each
other
from
fear.
The
sound
of
the
High
Assembly
gathering,
the
Merkavot
[structures/chariots]
of
the
Creator.
7.
Rabbi
Shimon
was
glad
and
said,
“Lord,
I
have
heard
the
report
of
You
and
was
afraid.”
There,
it
was
appropriate
for
him
to
fear,
since
his
root
is
from
the
left
line.
But
we,
who
are
united
in
the
middle
line,
the
matter
depends
on
love,
on
Hassadim,
which
are
love,
as
it
is
written,
“And
you
shall
love
the
Lord
your
God,”
and
it
is
written,
“For
the
love
of
the
Lord
for
you,”
and
it
is
written,
“‘I
have
loved
you,’
says
the
Lord.”
8.
Rabbi
Shimon
opened
and
said,
“He
who
gossips
reveals
a
secret,
and
he
who
has
a
faithful
spirit
conceals
a
matter.
“Gossips”
means
one
who
is
not
settled
in
his
spirit
and
is
unfaithful.
When
he
hears
something,
he
has
no
rest
until
he
reveals
to
another.
But
one
whose
spirit
is
settled
and
of
persistence,
it
is
written
about
him,
“He
who
has
a
faithful
spirit
conceals
a
matter,”
and
his
spirit
persists.
The
matter
depends
on
the
spirit,
and
it
is
written,
“Do
not
let
your
mouth
make
your
flesh
sin.”
9.
The
world
exists
only
through
the
secret.
If
matters
of
the
world
require
a
secret,
then
the
matters
of
the
secret
of
the
secrets
of
Atik
Yomin,
which
are
not
given
even
to
the
high
angels,
are
several
times
more
so.
Rabbi
Shimon
said,
“I
do
not
tell
the
heaven
to
listen;
I
do
not
tell
the
earth
to
hear,
since
we
are
the
ones
sustaining
the
worlds.”
Moses
and
Isaiah
testified
about
heaven
and
earth
that
if
the
children
of
Israel
will
not
sustain
the
world,
they
will
be
punished:
The
sky
will
not
rain
and
the
earth
will
not
yield
its
crop.
But
Rabbi
Shimon
was
speaking
to
the
righteous
who
sustain
the
worlds,
who
do
not
need
a
testimony.
The
Holy
Idra
Rabah
These
Are
the
Kings
10.
“These
are
the
kings
who
reigned
in
the
land
of
Edom
before
a
king
reigned
over
the
children
of
Israel.”
This
is
a
perplexing
verse,
since
it
did
not
need
to
write
how
many
kings
Edom
had
before
the
children
of
Israel
came,
and
before
there
was
a
king
to
the
children
of
Israel.
It
shows
us
the
secret
of
secrets,
and
people
cannot
know
about
this,
since
it
implies
the
upper
worlds.
11.
Atik
of
all
the
Atiks—the
most
hidden
of
all
that
are
hidden,
before
he
prepares
his
corrections
and
crowns
the
crowns.
The
preparation
of
the
vessels
and
their
qualification
to
receive
the
lights
are
called
“corrections.”
The
lights
themselves
are
called
“crowns,”
from
the
verse,
“With
the
crown
with
which
his
mother
has
crowned
him.”
There
were
no
beginning
and
end
yet.
Upper
Hochma
is
the
beginning
of
the
disclosure;
bottom
Hochma
is
the
end
of
the
disclosure.
He
was
engraving
and
estimating
her,
in
revealing
the
Rosh
[head/beginning]
and
the
Sium
[end].
He
spread
before
him
one
boundary,
and
in
it,
he
engraved
and
estimated
kings.
Parsa
means
screen
and
boundary.
12.
His
corrections
did
not
persist,
as
it
is
written,
“These
are
the
kings
who
reigned
in
the
land
of
Edom
before
a
king
reigned
over
the
children
of
Israel,”
before
the
first
king
who
reigned
over
the
children
of
Israel.
They
were
all
engraved
in
their
names,
and
did
not
exist
until
he
left
them
and
concealed
them.
Afterwards,
he
ascended
in
a
boundary
and
was
established
in
his
corrections.
First,
the
Creator
created
the
world
in
the
quality
of
judgment,
in
Malchut,
and
the
lights
ended
in
Malchut,
which
was
restricted
so
as
not
to
receive
light.
This
is
called
the
“first
restriction.”
Three
Partzufim
of
AK
came
out
in
the
boundary
of
the
first
restriction:
Galgalta,
AB,
SAG.
The
Emanator
saw
that
the
world
could
not
exist
in
Malchut’s
quality
of
judgment,
and
associated
the
quality
of
mercy
with
it
when
He
raised
Malchut
and
mixed
it
with
Bina,
who
is
called
the
“quality
of
mercy.”
Because
of
it,
the
lights
ended
in
Bina,
and
this
is
the
“second
restriction.”
The
new
boundary
in
Bina
is
called
Parsa.
The
Parsa
was
made
in
the
second
Partzuf
of
SAG
of
AK,
called
Nekudot
of
SAG
of
AK,
or
the
“world
of
Nekudim.”
Therefore,
we
have
no
knowledge
whatsoever
of
Galgalta,
AB,
SAG
of
AK,
since
they
are
from
Malchut
of
the
first
restriction,
and
The
Zohar
speaks
of
them
only
in
subtle
hints.
The
beginning
of
the
words
of
the
sages
of
The
Zohar
is
from
the
world
of
Nekudim,
where
Parsa
has
already
been
established,
the
sweetening
of
Malchut
in
Bina,
by
which
the
world
persists.
Parsa
is
the
reason
for
the
correction
of
three
lines,
since
along
with
the
correction
of
the
Parsa,
with
the
ascent
of
Malchut
to
Bina,
the
dot
of
Holam
came
out,
the
right
line,
which
was
made
by
the
coming
of
the
Yod
into
the
light
of
Hochma
and
making
the
Avir.
Afterwards,
through
the
illumination
of
AB
SAG
of
AK,
in
which
there
is
no
Parsa,
Malchut
is
lowered
from
Bina
to
her
place,
and
the
dot
of
Shuruk,
the
left
line,
comes
out,
having
been
made
by
the
exit
of
the
Yod
from
the
Avir
and
returning
to
being
light
of
Hochma.
Afterwards,
through
the
ascent
of
ZA,
which
unites
the
right
and
the
left,
the
dot
of
Hirik
emerges,
the
middle
line.
There
are
two
unifications
in
the
middle
line,
which
unites
the
right
and
the
left:
1.
The
correction
of
lines
in
GAR
of
Bina.
Because
GAR
of
Bina
desire
mercy
and
do
not
desire
Hochma,
they
do
not
want
to
receive
Hochma
from
AA,
except
when
ZA
ascends
to
them
for
MAN.
Because
of
the
connection
between
Bina
of
direct
light
and
ZA
of
direct
light
to
bestow
illumination
of
Hochma
to
him,
it
is
likewise
in
the
Partzufim.
When
ZA
ascends
to
GAR
of
Bina,
upper
AVI,
upper
AVI
ascend
and
receive
Hochma
from
AA,
and
bestow
upon
YESHSUT,
and
from
YESHSUT
to
ZA.
This
is
regarded
as
the
correction
of
lines
of
GAR.
2.
The
correction
of
lines
of
VAK
of
Bina.
After
AVI
received
the
Hochma
from
AA,
they
bestowed
it
to
VAK
of
Bina,
and
the
dot
of
Shuruk
came
out
there.
At
that
time,
a
dispute
was
made
between
the
right
line
and
the
left
line,
and
the
light
of
Hochma
on
the
left
line
was
blocked
due
to
the
lack
of
Hassadim,
and
it
became
dark.
Then
ZA
came
in
regard
to
the
screen
of
Hirik
in
it,
and
united
the
right
and
the
left
with
each
other,
and
sustained
the
illumination
of
both
of
them
in
a
way
that
the
Hassadim
in
the
right
line
would
shine
from
above
downward,
and
the
Hochma
in
the
left
line
would
shine
from
below
upward.
Because
of
it,
the
Parsa
is
never
canceled.
Although
Malchut
exits
the
Parsa
and
comes
to
her
place
during
the
illumination
of
the
dot
of
Shuruk,
at
which
time
all
of
Bina
and
TM
that
fell
to
the
lower
one
due
to
the
new
boundary
in
Bina,
return
to
their
degree,
the
meaning
is
that
these
Bina
and
TM
rise
above
the
Parsa
and
connect
there
to
their
degree,
and
are
established
in
the
left
as
KH
that
remained
in
the
degree.
For
this
reason,
the
Parsa
is
not
blemished
whatsoever
by
the
exit
of
the
Yod
from
the
Avir,
from
the
illumination
of
Shuruk.
Although
in
the
world
of
Nekudim,
there
was
already
the
correction
of
the
Parsa,
there
still
was
not
the
second
unification
of
the
correction
of
the
lines,
the
correction
of
the
lines
of
VAK
of
Bina,
but
rather
the
first
unification,
the
correction
of
lines
in
GAR
of
Bina.
Hence,
once
Malchut
went
out
from
the
Parsa
in
Bina
and
returned
to
her
place,
the
Parsa
was
consequently
canceled
since
the
Parsa
returned
to
being
truly
Bina
after
Malchut
has
departed
from
her.
Then
the
light
of
Hochma
on
the
left
was
drawn
from
above
downward,
from
Parsa,
which
stands
at
the
end
of
Atzilut,
down
to
BYA.
At
that
time,
all
the
vessels
broke
and
the
lights
went
out
and
rose
to
their
root.
This
is
regarded
as
the
death
of
the
Melachim
[kings],
since
one
who
exits
from
world
to
world
is
considered
dead.
Accordingly,
these
eight
kings
of
the
world
of
Nekudim
went
out
from
Atzilut
to
BYA,
and
this
exit
is
the
exit
of
their
soul,
since
the
lights
were
not
extended
along
with
the
vessels.
This
is
why
they
were
discerned
as
having
died.
Before
Atik
of
all
the
Atiks,
Nekudot
of
SAG
of
AK,
the
world
of
Nekudim,
prepared
its
corrections,
the
correction
that
the
Parsa
would
not
be
canceled,
there
were
still
no
crowning
of
crowns,
GAR
of
Hassadim
that
crown
the
Hochma.
Hochma
is
called
“crowns.”
Hassadim
are
the
crowns
of
those
crowns
of
Hochma.
Also,
there
were
still
no
beginning
or
end
since
after
the
correction
of
the
middle
line
in
VAK
of
Bina
that
Hochma
would
shine
only
from
below
upward,
it
was
found
that
GAR
of
Bina,
upper
AVI,
receive
Hochma
from
AA
through
the
first
unification
of
the
middle
line.
AVI
are
therefore
called
“upper
Hochma,”
and
are
called
“beginning,”
since
the
revealing
of
Hochma
begins
with
them.
However,
Hochma
is
not
received
at
all
in
them,
themselves.
Rather,
they
bestow
upon
VAK
of
Bina,
YESHSUT,
and
there
the
second
unification
of
the
middle
line
is
made,
correcting
the
Hochma
so
it
does
not
bestow
from
above
downward
but
from
below
upward
in
a
way
that
after
Hochma
is
received
in
Malchut,
it
becomes
a
Sium
[end]
on
the
Hochma
so
that
Hochma
is
not
bestowed
from
her
and
below.
This
is
why
Malchut
is
called
“bottom
Hochma,”
after
whom
Hochma
is
no
longer
present.
All
this
still
did
not
exist
in
the
world
of
Nekudim,
since
the
second
unification
of
the
middle
line
in
VAK
of
Bina
was
lacking
there.
Therefore,
that
correction
where
Hochma
shines
in
the
beginning
and
in
the
end
did
not
exist.
Rather,
it
was
extended
from
Malchut
of
Atzilut
down
to
BYA.
He
was
engraving
and
estimating
her,
in
revealing
the
Rosh
[head/beginning]
and
the
Sium
[end].
He
spread
before
him
one
boundary,
and
in
it,
he
engraved
and
estimated
kings.
After
the
Parsa
had
been
spread
before
him,
he
was
engraving
and
estimating,
to
extend
the
light
of
Hochma.
Engraved
means
Katnut
[smallness/infancy],
and
estimated
means
Gadlut
[greatness/adulthood].
Both
are
discerned
in
the
Parsa:
In
Katnut,
the
Parsa
is
spread,
and
in
Gadlut,
the
Parsa
is
canceled
and
the
old
boundary
of
the
first
restriction
returned.
Therefore,
its
corrections
did
not
persist,
and
the
seven
kings
broke
and
died.
And
since
they
emerged
from
the
left,
they
are
called
the
“kings
of
Edom,”
for
Bina
is
called
this
way
in
her
left.
“Before
a
king
reigned
over
the
children
of
Israel,”
before
the
first
king
who
reigned
over
the
children
of
Israel.
The
children
of
Israel
are
the
Sefirot
of
ZA
in
the
world
of
correction
after
the
unification
of
the
middle
line
in
VAK
of
Bina
was
established.
His
HGT
NHYM
are
the
children
of
Israel,
and
the
first
king
is
Hesed.
Everyone
who
were
engraved
are
called
by
their
names;
everyone
who
were
engraved
in
Katnut
through
the
Parsa
received
their
Gadlut
once
more,
and
were
called
by
names.
They
did
not
exist
until
he
left
them
and
concealed
them,
meaning
they
broke
and
died,
as
it
is
written
about
them,
“and
he
reigned,
and
died.”
He
left
the
vessels
and
concealed
the
lights.
Afterwards,
he
was
ascending
in
the
Parsa
and
was
established
in
his
corrections
so
the
light
would
be
rising
from
the
Parsa
and
above
through
the
second
unification
of
the
middle
line
in
VAK
of
Bina,
and
he
was
established
in
all
the
corrections
that
will
be
clarified
below,
that
all
of
them
were
made
in
the
corrections
of
the
Partzufim
of
Atzilut
and
BYA,
which
are
called
the
“world
of
correction.”
13.
When
it
came
up
in
the
will
of
the
Emanator
to
create
a
Torah
that
is
hidden
for
two
thousand
years,
and
He
took
it
out,
meaning
created
it,
she
immediately
said
to
Him,
“Let
he
who
wishes
to
correct
and
to
do,
make
his
corrections
first.”
ZA,
the
middle
line,
is
called
“Torah.”
His
place
is
after
HB,
who
are
called
“two
thousand
years.”
However,
since
each
Sefira
consists
of
ten
Sefirot,
there
is
ZA,
Torah,
in
Keter,
too,
and
there,
it
is
called
“Torah
that
is
hidden
for
two
thousand
years,”
since
being
there
before
the
two
thousand
years,
who
are
HB,
you
find
that
he
is
concealed
and
hidden
from
them.
She
said
to
Him,
“He
who
wishes
to
correct
the
Parsa,”
with
which
the
Emanator
wanted
to
associate
the
quality
of
mercy
with
judgment
and
correct
that
the
world
would
be
able
to
exist,
to
first
correct
corrections
for
Parsa,
so
it
would
not
be
canceled
upon
the
emergence
of
the
Shuruk.
Promptly,
the
Torah,
which
is
the
middle
line,
made
the
unification
of
the
right
and
left
in
VAK
of
Bina,
which
is
the
main
correction
so
the
Parsa
would
not
be
canceled.
The
Holy
Idra
Rabah
The
Correction
of
ZA
171.
Now
establish
yourselves
and
aim
the
reason
to
correct
the
corrections
of
ZA,
how
he
will
be
corrected
and
how
he
will
dress
in
his
corrections,
from
the
corrections
of
Atik
Yomin,
the
most
holy
among
the
holies,
the
most
hidden
of
all
that
is
hidden,
the
most
hidden
of
all.
Now
it
is
your
duty
to
make
a
true,
beautiful,
and
handsome
judgment,
and
to
correct
all
the
corrections
from
the
basis.
172.
The
corrections
of
ZA
were
established
by
the
corrections
of
AA,
and
its
corrections
expanded
from
the
right,
from
the
left,
and
from
the
middle,
as
is
the
appearance
of
man.
Man
[Adam]
indicates
the
middle
line,
in
whom
three
lines
are
included
so
he
would
control
it,
ZA,
the
spirit
of
the
most
concealed
of
all
that
is
concealed,
AA,
in
order
to
sit
on
the
throne,
Malchut,
as
it
is
written,
“And
on
the
image
of
the
throne,
an
image
in
the
likeness
of
a
man
on
top
of
it
from
above.”
“The
likeness
of
a
man,”
as
the
face
of
a
man,
who
consists
of
all
the
forms,
for
the
three
lines—lion,
ox,
and
eagle—are
included
in
the
face
of
a
man
from
the
side
of
the
Malchut
in
him,
since
man
comprises
ZA
and
Malchut.
Also,
“the
likeness
of
a
man,”
who
consists
of
all
the
names,
since
ZA
is
called
HaVaYaH,
who
consists
of
all
the
names.
Also,
“the
likeness
of
a
man,”
in
whom
all
the
upper
and
lower
worlds
are
hidden,
since
he
is
the
middle
line
that
conceals
all
the
worlds
from
GAR
of
Hochma
because
he
diminishes
the
left
line
so
it
shines
only
from
below
upward.
Also,
“the
likeness
of
a
man,”
for
he
contains
all
the
secrets
that
were
said
and
established
before
the
world
was
created,
in
the
seven
kings
in
the
world
of
Tohu,
even
though
they
broke
and
did
not
exist.
173.
Atik
of
Atiks,
SAG
of
AK,
built
kings
in
the
world
of
Nekudim
in
the
self-reception
in
the
Parsa.
He
engraved
kings,
the
Katnut,
and
estimated
kings,
the
level
of
Gadlut.
But
they
did
not
exist
until
he
repelled
them
and
concealed
them
for
another
time,
as
it
is
written,
“These
are
the
kings
who
reigned
in
the
land
of
Edom.”
The
land
of
Edom
is
the
place
of
the
judgments
in
the
world
of
Nekudim.
But
all
of
them
did
not
exist,
as
it
is
written
about
each
one,
“And
he
reigned
and
died.”
174.
Until
the
white
Rosh,
Galgalta
of
AA,
Atik
of
Atiks,
was
established.
When
it
was
established,
he
corrected
all
the
corrections
of
below,
corrected
all
the
corrections
of
the
upper
ones
and
lower
ones.
From
here,
any
leader
of
the
nation,
if
he
does
not
correct
himself
first,
the
people
cannot
be
corrected.
If
he
is
corrected,
everyone
is
corrected.
175.
How
do
we
know
this?
From
Atik
Yomin.
As
long
as
he
was
not
corrected
in
his
corrections,
all
those
who
must
be
corrected
and
all
the
worlds,
the
seven
kings
of
Nekudim,
were
ruined,
as
it
is
written,
“Bela
the
son
of
Beor
reigned
in
Edom.”
“Reigned
in
Edom,”
a
place
where
all
the
judgments
are
connected
and
from
which
they
hang
down.
The
origin
of
all
the
corrections
is
the
correction
that
the
Parsa
will
no
longer
be
revoked,
as
with
the
seven
kings
of
the
world
of
Nekudim.
It
is
a
correction
of
lines
in
ZAT.
After
Atik
Yomin
was
corrected
with
this
correction,
following
him,
all
the
Partzufim
were
corrected
and
existed.
As
long
as
he
was
not
established
in
this,
the
rest
of
the
Partzufim
could
not
be
corrected.
176.
Bela
son
of
Beor
is
the
decree
of
the
harsh
judgment
by
which
a
thousand
thousands
wailers
and
howlers
connect.
It
is
written,
“And
the
name
of
his
city
was
Dinhavah.”
Dinhavah,
Din
[judgment],
Hava
[give],
as
it
is
written,
“The
leach
has
two
daughters:
Hav!
Hav!
[give,
give].”
The
first
king
from
the
seven
kings
of
Nekudim
who
broke
is
the
king
of
Daat,
who
is
from
above
downward
of
the
level
of
looking
of
the
eyes
of
AVI
of
Nekudim,
which
was
extended
on
phase
four.
Phase
four
is
Malchut
of
the
quality
of
harsh
judgment.
Through
the
breaking
of
that
king,
wailers
and
howlers
came
out,
as
by
him,
a
thousand
thousands
wailers
and
howlers
connect,
since
the
illumination
of
Daat
is
HaVaYaH
filled
with
the
letters
Aleph.
Through
it,
Hochma,
which
is
called
“thousands,”
was
drawn,
as
it
is
written,
“And
I
will
teach
you
wisdom.”
Hence,
when
that
great
degree
broke,
several
wailers
and
howlers
came
out
corresponding
to
it,
which
wail
and
howl
after
her,
to
the
extent
of
a
thousand
thousands,
according
to
the
extent
of
her
illumination.
177.
When
the
king
of
Daat
rose
to
settle
in
his
degree,
he
did
not
endure,
and
he
could
not
endure
it
since
it
was
extended
from
above
downward
and
passed
to
the
separated
BYA,
and
all
the
worlds
were
ruined
because
Adam
was
not
corrected
in
the
correction
of
lines
in
ZAT,
and
male
and
female,
since
the
correction
of
Adam
in
his
form
contains
everything,
and
everything
can
settle
in
him
and
exist.
178.
Because
that
correction
of
Adam
was
not
in
them,
the
seven
kings
could
not
endure
and
settle.
They
were
revoked
and
departed
from
that
correction
they
had
had
in
Nekudim
until
the
correction
of
Adam
in
the
world
of
correction
comes.
When
the
form
of
that
Adam
came,
they
were
all
engraved
in
his
form
and
returned
to
another
existence;
some
of
them
were
perfumed,
and
some
of
them
were
not
perfumed
at
all.
The
correction
of
Adam
draws
only
VAK
of
Hochma.
It
follows
that
those
parts
of
the
kings
of
Nekudim,
in
which
there
was
GAR
of
Hochma,
were
not
included
or
corrected
through
the
correction
of
Adam
in
the
world
of
correction.
For
this
reason,
some
of
them
were
perfumed,
the
parts
in
VAK
of
Hochma,
and
some
of
them
were
not
perfumed,
the
parts
in
GAR
of
Hochma.
The
Holy
Idra
Rabah
297.
The
entirety
of
all
things,
Atik
of
Atiks
and
ZA,
it
is
all
one
with
respect
to
their
selves,
and
it
is
all
above
time
with
respect
to
their
selves.
Was,
is,
and
will
be
are
the
same
in
them.
Everything
is,
everything
was,
and
everything
will
be,
for
there
is
no
matter
of
before
and
after
in
Godliness.
Also,
there
is
no
change
at
all
there
with
respect
to
their
selves,
such
as
from
mercy
to
judgment,
since
He
will
not
change
in
the
future,
He
did
not
change
in
the
past,
and
He
does
not
change
in
the
present.
Rather,
He
is
established
in
these
corrections
for
the
lower
ones,
and
ZA,
the
form
that
contains
all
the
forms,
which
is
the
form
of
man,
containing
male
and
female,
is
completed.
It
is
the
form
that
contains
all
the
names,
since
ZA
is
called
HaVaYaH,
which
is
a
name
that
contains
all
the
names,
the
form
that
all
the
forms
are
seen
in
it,
and
not
that
it
is
an
actual
form,
but
rather
as
a
likeness
of
that
form.
298.
When
ZA
and
the
crowns
and
the
Ketarim
[plural
of
Keter]
unite,
namely
the
Mochin
of
GAR,
it
is
the
completion
of
everything,
of
all
the
upper
ones
and
lower
ones,
since
the
form
of
Adam
is
a
form
in
which
the
upper
ones
and
lower
ones
are
included.
Because
this
form
contains
upper
and
lower,
holy
Atik
established
his
corrections
and
the
correction
of
ZA
in
this
form
and
in
this
correction.
All
the
corrections
came
to
correct
Malchut
of
the
first
restriction.
Her
correction
is
primarily
in
the
correction
of
Adam,
which
indicates
the
incorporation
of
all
the
forms,
and
is
the
meaning
of
Malchut
that
receives
from
the
three
lines,
since
Malchut
is
the
face
of
a
man,
and
the
three
lines
are
lion,
ox,
and
eagle,
which
contain
all
the
forms,
and
Malchut
receives
them
and
is
incorporated
with
them.
This
correction
of
Adam
begins
in
holy
Atik,
which
is
all
the
numbers
thirteen:
thirteen
kinds
of
whiteness,
thirteen
capillaries,
thirteen
corrections
of
Dikna,
and
others.
This
is
so
because
HB
TM—in
which
of
which
there
are
three
lines—is
twelve,
and
with
the
Malchut
that
receives
them,
which
incorporates
all
of
them,
they
are
thirteen.
However,
the
correction
of
Adam
is
done
primarily
in
ZA
and
Malchut,
for
ZA
is
three
lines,
and
Partzuf
Malchut
is
the
one
that
receives
these
three
lines.
By
this,
Malchut
is
gradually
corrected
until
the
end
of
correction.
At
that
time,
Malchut
of
the
first
restriction
is
corrected
through
all
the
lights
that
Malchut
received
in
6,000
years.
All
the
corrections
of
Atik
and
ZA
complete
the
form
of
Adam,
which
incorporates
all
the
forms,
which
are
lion,
ox,
and
eagle.
When
ZA
receives
these
corrections,
he,
too,
is
called
man
[Adam],
and
he
is
the
general
form
of
all
the
names
since
the
name
of
ZA,
which
is
HaVaYaH,
contains
all
the
names
because
of
it.
This
is
the
form
in
which
all
the
forms
are
seen,
meaning
that
Malchut,
too,
is
seen
there,
until
the
correction
reaches
Malchut
of
ZA.
The
form
in
which
upper
ones
and
lower
ones
are
included,
since
the
face
of
a
man
that
contains
within
it
all
the
upper
ones,
included
in
the
three
lines
called
lion,
ox,
and
eagle,
also
contains
their
own
form
from
which
all
the
lower
ones
are
extended.
For
this
reason,
the
correction
that
comes
to
Adam’s
face,
all
the
upper
ones
and
all
the
lower
ones
were
corrected
with
it.
Because
this
from
contains
upper
and
lower,
holy
Atik
corrected
his
corrections,
and
the
correction
of
ZA
in
this
form
and
in
this
correction
in
order
to
be
able
to
thereby
correct
all
of
reality
until
the
end
of
correction.
299.
What
is
the
connection
between
Atik
and
ZA?
Everything
is
in
one
weight,
but
from
Atik,
its
ways
divide,
and
form
ZA,
there
is
judgment.
Only
from
our
perspective
are
they
different
from
each
other.
These
secrets
are
given
to
the
harvesters
of
the
holy
field,
to
those
who
have
been
rewarded
with
correcting
Malchut,
who
is
called
“field,”
and
are
already
harvesting
its
crop,
and
it
is
written,
“The
secret
of
the
Lord
to
those
who
fear
Him.”
The
ways
of
correction
come
by
an
order
of
judgment
and
mercy,
three
lines
whose
origin
is
in
ZA.
However,
by
way
of
incorporation,
where
the
GAR
consist
of
ZA
and
Malchut,
they,
too,
are
in
GAR.
However,
there
is
no
discernment
of
left
in
the
concealed
Atik,
which
is
AA;
it
is
all
right.
For
this
reason,
since
there
is
incorporation
with
ZON
there,
it
was
possible
for
the
three
lines
to
be
established
there
in
order
to
sweeten
three
lines
in
ZA.
Its
ways
divide
from
Atik,
as
the
three
lines
in
Atik
are
only
to
divide
the
ways
between
right,
left,
and
middle,
so
that
ZA
receives
from
them.
But
in
Atik
himself
there
are
no
right
or
left.
However,
in
ZA,
there
is
left,
actual
judgment,
which
is
why
there
are
three
lines
in
it—Hesed,
judgment,
and
mercy—in
actual
reality.
Only
from
our
perspective
are
they
different
from
each
other,
since
the
discernments
of
existence
or
absence
of
judgment
are
only
from
the
perspective
of
the
lower
ones.
But
from
the
perspective
of
the
Self,
it
is
all
Godliness,
above
time,
place,
and
change.
All
those
degrees
and
corrections
we
discern
in
Godliness
are
only
various
concealments
and
covers
toward
the
lower
ones,
since
the
ten
Sefirot
are
ten
kinds
of
covers
of
His
self.
Likewise,
all
the
imaginary
images
of
time,
place,
and
actions
are
but
various
covers
of
His
Godliness
that
seem
that
way
to
the
lower
ones.
As
man
is
not
affected
or
changes
at
all
by
the
covers
that
he
covers
in,
and
only
his
friends
are
affected
by
his
disappearance
or
appearance,
so
His
Godliness
does
not
change
and
is
not
affected
whatsoever
by
those
degrees
and
corrections
and
names
in
time,
place,
and
changes
of
actions
that
the
lower
ones
discern
in
His
covers.
Rather,
we
must
know
that
those
covers
also
serve
to
disclose
them.
Moreover,
to
the
extent
of
the
cover
that
there
is
in
each
name
and
correction,
so
is
the
extent
of
disclosure
of
the
Creator
in
it.
One
who
is
rewarded
with
receiving
the
measure
of
the
covers
properly
is
subsequently
rewarded
with
the
covers
becoming
measures
of
disclosure
for
him.
The
disciple
must
remember
these
things
during
the
learning
so
as
not
to
fail
in
his
thought.
300.
“And
the
Lord
God
created
the
man.”
He
completed
a
correction
within
a
correction
with
two
letters
Yod,
which
is
the
seal
of
the
ring.
This
is
“and
created,”
with
two
letters
Yod,
since
they
are
holy
Atik
and
ZA.
“And
created,”
shaping
a
form
within
a
form,
two
names
called
“the
full
name
HaVaYaH
Elokim
[the
Lord
God].
These
are
two
letters
Yod
of
“and
created,”
shaping
a
form
within
a
form,
the
correction
of
the
full
name
“the
Lord
God.”
The
merit
of
Malchut
and
her
essence:
Malchut
is
called
“bottom
Hochma”
because
there
is
no
disclosure
of
Hochma
in
any
Sefira
of
the
ten
Sefirot
except
in
her,
when
Malchut
receives
from
the
three
lines
of
ZA.
At
that
time,
Malchut
is
called
the
“seal
of
the
king’s
ring,”
since
Malchut
herself
is
the
king’s
ring,
and
the
three
lines
she
receives
from
ZA
are
the
seal
engraved
in
her,
where
the
Hochma
is
revealed
in
her.
The
completion
of
the
correction
of
three
lines
to
shine
in
the
correction
of
Malchut
is
implied
by
the
two
letters
Yod
of
“and
created.”
These
are
HS
in
AA,
who
is
called
“holy
Atik,”
and
Hochma
of
the
thirty-two
paths
of
ZA.
This
is
why
it
was
said,
“the
secret
of
Atik
and
the
secret
of
ZA,
and
not
holy
Atik
and
ZA,
but
rather
the
Hochmot
[pl.
of
Hochma]
in
them.
With
these
two
Hochmot,
He
created
the
soul
of
man,
the
GAR
of
ZA,
called
man
[Adam].
He
shaped
a
form
within
a
form,
two
names
that
are
called
the
“full
name,”
HaVaYaH
Elokim,
implying
AA
and
ZA.
He
shaped
the
form
of
HS
of
AA
in
the
internality
of
the
form
of
Hochma
of
the
thirty-two
paths
of
ZA.
This
is
the
correction
of
the
full
name
HaVaYaH
Elokim,
where
HaVaYaH
implies
HS
of
AA,
and
Elokim
implies
Hochma
of
ZA,
since
Hochma
of
AA
was
concealed
and
only
Hochma
of
the
thirty-two
paths
of
ZA
shines.
Since
the
Emanator
wished
for
the
illumination
of
HS
to
be
revealed
in
the
worlds,
as
well,
He
shaped
that
form
within
a
form
in
the
internality
of
Hochma
of
the
thirty-two
paths.
By
this,
the
illumination
of
HS
reaches
the
worlds,
and
is
the
root
of
all
of
reality.
301.
In
what
were
the
two
forms
of
Hochma
incorporated,
which
shaped
a
form
within
a
form?
In
the
upper
image
that
is
called
Adam,
which
incorporates
male
and
female,
ZA,
which
incorporates
ZA
and
Malchut.
This
is
why
it
is
written,
“the
man,”
which
includes
male
and
female.
“The”
is
to
bring
out
and
increase
the
Malchut,
who
is
Nukva
of
ZA
and
emerges
from
him.
Two
forms
dress
in
that
Malchut,
a
form
within
a
form,
two
letters
Yod
of
“and
created,”
upper
Hochma
of
AA
within
the
bottom
Hochma
of
Malchut,
who
is
the
Hochma
of
the
thirty-two
paths,
which
emerges
in
ZA,
and
the
place
of
her
disclosure
is
only
in
Malchut.
For
this
reason,
she
is
called
“bottom
Hochma,
corresponding
to
Hochma
of
AA,
whose
illumination
is
clothed
within
her.
302.
“And
the
Lord
God
created
the
man
dust
from
the
earth,”
meaning
an
image
within
an
image.
“And
breathed
into
his
nostrils
the
soul
of
life,”
the
seal
of
the
ring,
inside
the
insides.
And
all
this
is
in
order
to
extract
and
instill
in
him
the
HS
of
AA
through
the
end
of
all
that
are
concealed,
which
is
the
Hochma
of
the
thirty-two
paths
in
ZA,
which
is
the
end
of
the
concealment.
After
Hochma
of
the
thirty-two
paths
reaches
from
ZA
to
Nukva
of
ZA,
she
will
become
revealed
and
will
no
longer
be
concealed.
This
is
why
ZA
is
regarded
as
the
end
of
all
that
are
concealed.
She
is
the
soul,
for
all
of
life,
of
above
and
of
below,
the
Mochin
of
ZA
and
of
Nukva
that
incorporates
the
lower
ones,
are
dependent
on
that
soul
and
exist
in
her.
“Dust
from
the
earth”
is
the
sweetening
of
Malchut
in
Bina.
By
this,
she
becomes
fit
to
receive
the
upper
light.
“Dust
from
the
earth”
is
an
image
within
an
image,
where
the
form
of
Malchut
of
ZA,
dust,
is
incorporated
in
the
form
of
Bina,
earth.
“And
breathed
into
his
nostrils
the
soul
of
life,”
the
seal
of
the
ring
inside
the
insides,
the
Mochin
of
Bina,
which
is
Malchut
that
contains
within
her
three
lines,
and
then
she
is
called
the
“seal
of
the
king’s
ring.”
That
light
of
Malchut
and
of
three
lines
is
called
the
“soul
of
ZA”
because
he
receives
it
from
Bina,
and
the
light
of
Bina
is
called
a
“soul.”
All
this
is
to
bring
out
and
instill
in
it
the
HS
of
AA
so
it
incorporates
Hochma
of
AA
inside
Hochma
of
the
thirty-two
paths
of
ZA,
and
then
bestows
them
to
his
Nukva,
who
is
called
“bottom
Hochma,”
which
is
the
place
of
the
disclosure.
303.
“And
the
man
became
a
living
soul,”
being
bestowed
upon
and
entering
the
corrections
of
the
seal
of
the
ring,
and
bringing
out
that
soul
from
degree
to
degree
through
the
end
of
all
the
degrees
from
HS
of
AA
to
Malchut,
who
is
the
end
of
all
the
degrees,
so
that
that
soul
is
in
all
the
degrees
and
spreads
in
everything,
and
everything
is
in
one
unification.
One
who
stops
that
unification
from
the
world,
who
separates
Malchut
from
the
unification
of
three
lines,
is
as
one
who
stops
this
soul,
who
blemishes
the
Mochin
of
ZA,
and
shows
that
there
is
another
soul
besides
this,
who
adheres
to
the
Sitra
Achra.
For
this
reason,
he
and
the
memory
of
him
will
be
obliterated
from
the
world
for
posterity.
The
Holy
Idra
Rabah
The
Order
of
Emanation
of
the
Nukva
304.
In
the
form
of
the
man,
it
began
and
corrected
the
entirety
of
male
and
female,
ZA,
who
contains
male
and
Nukva.
When
the
form
of
the
man
was
established
in
his
corrections,
ZA
began
to
expand
from
his
Chazeh,
from
between
his
two
arms
in
the
place
where
his
hair
of
the
Dikna
[beard]
are
hanging,
which
is
Tifferet.
Tifferet
expanded
and
corrected
two
chests
[Chazeh],
and
was
pulled
out
to
his
back
and
made
the
skull
of
the
Nukva,
Malchut,
entirely
concealed,
in
the
Se’arot
[hair]
and
in
the
anterior
Partzuf
of
the
Rosh
[head].
In
the
order
of
correction
of
the
Nukva
of
ZA,
Malchut,
there
are
two
states
in
the
Nukva:
1)
When
she
is
in
the
posterior
of
ZA,
in
the
three
degrees
NRN
in
the
posterior
of
ZA,
Nukva
is
still
not
regarded
as
separated
from
ZA.
Rather,
he
is
in
two
Partzufim,
for
ZA
and
his
Nukva
are
incorporated
together
in
one
Partzuf;
ZA
is
the
anterior
of
that
Partzuf,
and
Nukva
is
the
posterior.
2)
When
she
is
in
the
anterior
of
ZA,
NRN
of
the
anterior
of
ZA,
Nukva
is
sowed
off
from
ZA,
and
is
separated
from
him
into
her
own
Partzuf.
At
that
time,
they
are
regarded
as
truly
male
and
Nukva.
Interpretation
of
state
one:
The
male
and
Nukva
were
established
in
one
whole,
one
Partzuf,
where
the
anterior
is
ZA
and
the
posterior
is
Nukva.
In
the
form
of
the
man,
it
began
and
corrected
the
entirety
of
male
and
female.
The
form
of
the
man,
who
contains
ZA
and
his
Nukva,
was
established
in
his
corrections,
which
is
until
his
Tifferet,
meaning
they
were
established
in
Partzuf
HBD
HGT
through
the
Chazeh
of
the
vessels
and
Nefesh-Ruach
of
lights.
It
is
known
that
Tifferet
is
the
middle
line,
which
incorporates
right
and
left,
which
are
two
arms.
Hence,
after
the
emanation
of
Tifferet
in
the
place
of
Chazeh
was
concluded,
it
was
divided
into
the
right
and
the
left
that
are
included
in
it,
where
the
right
in
Tifferet
remained
for
ZA,
and
the
left
in
it
moved
away
from
it
and
became
the
posterior,
the
HBD
HGT
of
the
posterior,
and
from
it,
HBD
HGT
of
the
Nukva
through
the
Chazeh
were
made.
The
correction
of
the
Nukva
begins
from
the
Chazeh
of
ZA,
from
the
end
of
his
Tifferet,
which
contains
within
it
two
arms,
three
lines,
right
and
left,
in
the
place
where
the
hairs
of
his
Dikna
are
hanging,
which
is
Tifferet.
This
is
so
because
in
the
Chazeh,
the
extensions
of
the
Se’arot,
too,
were
completed,
and
Tifferet
was
expanded
and
corrected
the
two
chests,
which
were
divided
into
right
and
left
that
are
included
in
it,
and
corrected
the
two
ends
that
are
called
Chazeh:
1)
the
Chazeh
from
the
right
of
Tifferet,
2)
the
Chazeh
from
the
left
of
Tifferet,
which
became
the
posterior
of
the
Partzuf.
From
the
posterior
of
the
Partzuf,
the
Emanator
made
the
Rosh
of
the
Nukva
of
ZA,
HBD
of
the
vessels
and
the
light
of
Nefesh.
She
is
completely
concealed
in
the
Se’arot
and
in
the
anterior
Partzuf
of
the
Rosh,
for
since
the
light
in
the
Rosh
is
small,
the
sides
in
the
Rosh
are
not
apparent,
the
anterior
and
posterior
in
it,
since
the
Se’arot
of
the
Rosh
are
the
posterior
of
the
Rosh,
and
the
anterior
Partzuf
is
the
face
in
the
Rosh,
and
all
those
are
still
concealed
in
it.
These
male
and
female
are
considered
to
have
been
done
in
one
whole
and
from
the
division
of
Tifferet
into
right
and
left,
that
they
are
not
separate
male
and
female
in
two
Partzufim.
The
two
of
the
in
one
whole
are
called
Adam
[the
man],
as
it
is
written,
“As
the
glory
of
a
man
to
dwell
in
a
house.”
Here,
the
Nukva
is
like
a
house
for
a
person,
and
is
not
regarded
as
a
separate
degree.
305.
When
the
anterior
Partzuf
of
the
Rosh
of
the
Nukva
was
created,
a
lock
of
hair
was
hanging
in
the
posterior
of
ZA,
hanging
down
to
the
Rosh
of
the
Nukva,
and
the
hairs
of
her
head
awakened,
all
red,
consisting
of
all
the
colors,
all
of
them
crimson,
which
is
colors
incorporated
within
colors.
The
Zohar
speaks
of
the
emergence
of
the
light
of
Ruach
of
Nefesh,
when
a
distinction
of
anterior
and
posterior
are
made
and
the
Se’arot
emerge
in
the
posterior
of
the
Rosh.
As
the
vessels
of
the
Nukva
are
in
the
posterior
of
ZA,
so
her
Se’arot
are
extended
from
the
posterior
of
the
Rosh
of
ZA.
When
the
anterior
Partzuf
of
the
Rosh
of
the
Nukva
was
created,
when
a
distinction
between
the
anterior
of
the
Rosh
and
the
posterior
of
the
Rosh
was
made,
in
the
coming
of
the
light
of
Ruach
to
her
Rosh,
the
Se’arot
behind
the
Rosh
of
ZA
awakened
the
emergence
of
the
Se’arot
on
the
Rosh
of
the
Nukva.
The
Se’arot
of
ZA
are
as
black
as
a
raven
because
of
Malchut
of
the
quality
of
judgment
that
is
concealed
in
ZA,
whose
color
is
black.
However,
in
the
Nukva,
since
she
is
drawn
from
the
side
of
ZA,
which
is
extended
from
the
left
side
of
Bina,
in
which
there
is
nothing
of
Malchut
of
the
quality
of
judgment,
and
it
is
red,
therefore,
the
Se’arot
of
Malchut
are
red,
as
well.
The
Se’arot
of
her
Rosh
awakened,
all
red,
and
there
is
nothing
of
the
black
color
in
them.
Rather,
they
incorporate
all
the
colors,
incorporate
white,
green,
and
they
are
all
crimson,
which
is
colors
incorporated
within
colors,
for
the
red
consists
of
white
and
green.
306.
Tifferet
expanded
from
the
Tabur
[navel]
of
the
heart,
from
the
puncture
in
the
Chazeh,
and
punctured
and
passed
to
the
other
side,
in
the
posterior,
and
corrected
the
Partzuf
of
the
Nukva
up
to
the
Tabur.
From
Tabur
she
begins,
and
in
Tabur
she
ends.
Punctured
means
he
made
a
puncture,
which
is
a
new
receptacle
for
the
left.
Passed
to
the
other
side
means
that
he
corrected
the
left
so
as
to
be
in
the
back.
He
corrected
the
Partzuf
of
the
Nukva
up
to
the
Tabur,
the
vessels
HBD
HGT
up
to
the
Chazeh,
with
the
lights
of
Nefesh-Ruach
of
Nefesh,
and
ends
at
the
Chazeh.
Since
she
began
to
emerge
from
the
Chazeh
of
ZA,
from
the
Sium
of
HBD
HGT
of
ZA,
she,
too,
emerged
to
the
same
extent,
HBD
HGT
up
to
the
Chazeh
in
the
posterior
of
ZA.
Therefore,
the
Nukva
lacks
NHY
of
Nefesh
and
the
bottom
nine
of
Ruach,
and
ZA
lacks
the
vessels
from
the
Chazeh
and
below,
NHY,
and
the
light
of
Neshama,
the
Mochin.
307.
That
Tifferet
expanded
further
and
corrected
the
intestines
of
the
male,
and
inserted
in
that
place
all
the
Rachamim
and
the
whole
side
of
Rachamim.
600,000
myriads
[10,000]
with
Rachamim
grip
those
intestines,
and
they
are
called
“those
with
intestines.”
The
Zohar
explains
the
Mochin
of
GAR
of
ZA
and
the
completion
of
the
vessels
of
NHY
that
are
dependent
on
each
other.
For
this
reason,
it
calls
them
intestines,
since
they
are
the
internality
of
from-the-Chazeh-of-ZA
and
below.
It
implies
the
Mochin
since
the
three
Partzufim
NRN
clothe
one
another,
and
the
internality
of
all
of
them
in
Partzuf
Neshama,
the
Mochin.
Tifferet
expanded
from
his
Chazeh
and
below
through
the
Sium
of
NHY,
and
corrected
the
intestines
of
the
male,
the
Mochin
of
GAR
implied
in
the
intestines.
All
the
Rachamim
are
extended
from
there.
He
inserted
in
that
place
all
the
Rachamim
[mercy],
and
the
whole
side
of
Rachamim,
meaning
the
right
in
them,
the
Rachamim,
while
the
judgment
in
them
were
inverted
and
became
what
causes
the
Rachamim.
For
this
reason,
the
right
is
Rachamim,
and
the
left
is
the
side
of
Rachamim,
causing
Rachamim,
and
there
is
no
judgment
at
all
in
them.
600,000
myriads
with
Rachamim
grip
those
intestines,
since
the
Mochin
of
ZA
are
VAK
of
GAR
from
Ima.
Therefore,
they
are
six
hundred,
for
the
Sefirot
of
Ima
are
hundreds,
and
the
Hochma
that
is
incorporated
in
them
is
called
“one
thousand.”
The
Hassadim
in
them
are
ten
thousand,
and
therefore,
they
are
600,000
myriads
of
those
with
Rachamim.
308.
That
Tifferet
consists
of
Rachamim
[mercy]
and
consists
of
judgment.
The
Rachamim
expanded
in
the
Mochin
of
the
male,
ZA,
and
it
passed
and
shone
to
the
other
side,
to
the
posterior
of
ZA,
and
corrected
the
intestines
of
the
Nukva,
her
Mochin,
and
her
intestines
were
established
in
the
side
of
judgment.
These
Mochin
come
from
Ima
and
are
divided
into
right
and
left:
One
and
a
half
lines
to
the
right,
which
are
the
right
line,
Hochma,
and
the
right
of
Daat,
one
and
a
half
lines
to
the
left,
which
are
the
left
line,
Bina,
and
the
left
half
of
Daat.
They
are
divided
between
ZA
and
Nukva:
ZA
takes
the
one
and
a
half
lines
of
the
right,
and
Nukva
takes
the
one
and
a
half
lines
of
the
left.
That
Tifferet,
the
Mochin
that
Tifferet
of
ZA
received
and
by
which
it
expanded
from
the
Tabur
and
below,
consists
of
Rachamim
and
judgment,
in
which
there
are
the
one
and
a
half
lines
of
the
right,
Rachamim,
and
there
is
the
one
and
a
half
lines
of
the
left
in
them,
judgments.
One
and
a
half
lines
of
Rachamim
expanded
in
ZA.
The
one
and
a
half
lines
of
judgment
passed
and
shone
to
the
posterior
side
and
corrected
the
Mochin
of
the
Nukva.
The
Mochin
of
the
Nukva
were
corrected
only
from
the
side
of
the
one
and
a
half
lines
of
judgment,
and
there
is
no
mercy
in
them
at
all.
For
this
reason,
these
Mochin
of
Nukva
are
called
“Mochin
of
the
posterior.”
The
Nukva
was
in
that
state
in
the
fourth
day
of
the
work
of
creation,
in
the
state
of
the
two
great
lights,
since
in
that
state,
the
Nukva
connects
with
the
Nukva
in
the
Guf
[body]
of
ZA,
and
the
two
of
them
became
one
Nukva,
who
is
as
big
as
ZA,
for
ZA
takes
the
one
and
a
half
lines
of
the
right,
and
the
Nukva,
the
one
and
a
half
of
the
left,
and
the
two
of
them
are
equal.
However,
the
Nukva
could
not
withstand
these
posterior
Mochin,
since
they
are
all
judgment
without
any
Rachamim
[mercy]
whatsoever,
left
without
right,
and
at
that
time,
the
illumination
of
Hochma
in
the
left
is
darkness
and
not
light.
Therefore,
the
moon
complained,
and
that
correction
was
done
in
the
sowing
off.
309.
The
male,
ZA,
was
established
in
his
side,
right,
in
248
corrections
included
in
it.
Some
of
them
are
in
the
internality
of
ZA,
and
some
of
them
are
in
his
externality;
some
of
them
are
in
Rachamim
[mercy],
and
some
of
them
in
judgment.
All
those
of
judgment
gripped
the
judgments
of
the
posterior
of
ZA,
where
the
Nukva
expands,
and
gripped
and
expanded
in
her
side.
The
source
of
all
the
transgressions
and
giving
of
strength
to
the
Sitra
Achra
is
the
revealing
of
the
GAR
from
above
downward,
which
was
the
reason
for
the
breaking
of
the
vessels,
and
that
was
the
sin
of
the
tree
of
knowledge—that
he
revealed
the
GAR
of
the
name,
which
must
be
concealed.
The
origin
of
all
the
commandments
is
to
raise
MAN
and
extend
the
Mochin
by
way
of
three
lines
that
extend
only
VAK
of
GAR,
since
the
middle
line
diminishes
the
GAR
of
the
left
line
so
it
is
not
drawn
from
above
downward.
Thus,
the
whole
Torah
is
corrections
of
the
name
HaVaYaH,
where
the
365
commandments
not-to-do
are
corrections
for
concealment
of
the
GAR,
which
are
Yod-Hey,
and
the
248
commandments
to-do
are
corrections
to
extend
and
reveal
the
VAK
of
GAR,
which
are
Vav-Hey.
This
is
why
He
gave
them
the
Torah
from
His
name,
to
correct
the
name
HaVaYaH,
as
it
is
written,
“This
is
My
name
forever,
and
this
is
My
memorial
to
all
generations.”
“This
is
My
name
forever”
relates
to
the
GAR
of
GAR,
which
must
be
concealed.
The
intimation
of
this
is
that
the
words
“My
name”
is
with
Yod-Hey,
which
are
365
in
Gematria,
and
by
which
the
correction
of
the
concealment
of
the
Yod-Hey
comes.
Vav-Hey
with
the
word
“My
memorial”
are
248
in
Gematria,
since
“My
memorial”
is
what
is
commanded
to
mention
and
reveal,
which
concerns
the
VAK
of
GAR,
Vav-Hey,
and
the
intimation
is
that
Vav-Hey
with
“My
memorial”
are
248
commandments
to-do,
which
we
were
given
to
reveal
and
to
draw
the
Mochin
of
VAK
of
GAR.
The
male,
ZA,
was
established
in
his
side,
right,
in
the
248
corrections
included
in
it,
248
commandments
to-do
that
extend
in
it
the
Mochin
of
VAK
of
GAR.
Some
of
them
are
in
the
internality
of
ZA,
and
some
of
them
are
in
his
externality;
some
of
them
are
Rachamim
[mercy],
and
some
of
them
are
judgment.
There
are
commandments
that
are
dependent
on
thought
and
on
speech,
which
are
corrections
for
the
internality
of
ZA,
and
there
are
commandments
that
are
dependent
on
action,
which
are
corrections
for
the
externality
of
ZA.
Some
of
them
are
Rachamim,
which
are
dependent
on
the
right
line
of
ZA,
and
some
of
them
are
judgment,
which
are
dependent
on
the
left
line
of
ZA.
All
the
judgments
of
the
left
became
posterior
judgments
in
it,
where
the
Nukva
expands,
and
they
were
gripped
and
expanded
in
her
side.
Through
the
correction
of
the
left,
they
became
posterior
in
him,
adhered
to
all
the
judgments
on
the
side
of
the
Nukva,
and
ZA
remained
entirely
Rachamim.
310.
Five
[kinds
of]
incest
were
revealed
in
her
from
the
side
of
five
judgments,
HGT
NH
in
the
left
line,
which
adhered
to
the
Nukva,
and
five
judgments
expanded
in
248
organs.
From
this
we
learn,
“a
woman’s
voice—pubes,”
“a
woman’s
hair—pubes,”
“a
woman’s
shin—pubes,”
“a
woman’s
hand—pubes,”
“a
woman’s
leg—pubes.”
Although
our
friends
did
not
learn
those
two—hand
and
leg—but
those
two
are
even
more
then
pubes.
The
248
are
a
disclosure
of
the
Mochin
of
VAK
of
GAR,
which
are
a
commandment
to
reveal.
GAR
and
Hochma
are
extended
from
the
left
line,
and
even
the
VAK
of
GAR,
which
is
a
commandment
to
reveal,
the
disclosure
of
Hochma
in
them
is
only
together
with
the
judgments
of
the
left
in
order
to
punish
the
wicked.
Five
judgments
expanded
in
248
ways
since
the
248
ways,
the
disclosure
of
VAK
of
Hochma,
can
be
revealed
only
through
the
five
judgments
of
the
left
line,
which
are
revealed
with
them
in
order
to
punish
the
wicked.
There
are
five
kinds
of
incest
in
a
woman
that
correspond
to
these
five
judgments,
which
are
HGT
NH
of
the
left
line,
and
looking
at
them
awakens
judgments.
The
five
kinds
of
incest
in
a
woman
are
voice,
hair,
shin,
corresponding
to
HGT
of
the
left,
and
hand
and
leg
corresponding
to
NH
of
the
left.
Our
sages
forbade
only
three
kinds
of
incest,
in
HGT
of
the
left,
since
HGT
are
GAR,
which
are
never
sweetened,
but
NH
of
the
left,
which
are
sweetened
through
the
middle
line,
at
which
time
there
are
no
judgments
in
them,
our
sages
did
not
forbid.
However,
these
two
are
even
more
than
the
pubes,
since
being
NH,
who
are
outside
the
Guf,
the
shells
become
adhered
to
them,
which
are
more
severe
than
the
pubes.
The
Holy
Idra
Rabah
A
Clean
Cover
311.
The
male
expanded
and
was
established
in
his
corrections,
the
correction
of
a
clean
cover,
and
this
becomes
a
clean
Ammah
[cubit].
The
length
of
the
Ammah
is
248
worlds,
and
they
all
hang
in
the
mouth
of
the
Ammah,
called
Yod.
When
the
Yod
is
revealed,
being
the
mouth
of
the
Ammah,
the
upper
Hesed
is
revealed.
This
Ammah
is
called
Hesed,
and
it
is
hanging
in
the
mouth
of
this
Ammah.
But
it
is
not
called
Hesed
until
the
Yod
of
the
mouth
of
the
Ammah
is
revealed.
After
The
Zohar
explained
the
first
Gadlut
of
ZA,
the
expansion
of
his
NHY,
and
clarified
the
construction
of
the
Nukva
in
the
first
state,
which
is
all
five
Gevurot
of
the
left,
it
now
explains
the
second
Gadlut
of
ZA,
discerned
mainly
in
the
correction
of
the
Yesod,
which
was
fit
for
the
birth
of
the
souls
through
his
coupling
with
the
Nukva.
The
origin
of
the
difference
is
that
NHY
of
the
first
Gadlut
are
all
Hassadim
and
there
is
no
disclosure
of
Hochma
in
the
left
in
them.
Even
the
left
side
in
it
becomes
the
side
of
Rachamim,
causing
the
emergence
of
Hassadim.
But
now,
in
the
second
Gadlut
of
ZA,
the
correction
of
Yesod
was
made,
which
is
the
middle
line
in
NHY
of
the
second
Gadlut,
for
Hochma,
too,
to
be
revealed
with
the
Hassadim.
This
correction
is
called
“revealing
the
mouth
of
the
Ammah,”
Ateret
Yesod,
who
is
called
Yod,
which
is
Malchut
that
receives
from
the
three
lines
NHY.
The
Hochma
is
revealed
in
Malchut;
this
is
why
she
is
called
Ateret
Yesod,
Yod,
implying
the
bottom
Hochma.
However,
the
core
of
the
name
“bottom
Hochma”
is
not
in
Ateret
Yesod
of
ZA,
but
in
the
separated
Nukva.
The
main
difference
between
the
first
Gadlut
and
the
second
Gadlut
is
that
in
the
NHY
of
the
first
Gadlut,
there
is
no
disclosure
to
the
Hochma
in
the
left,
since
even
the
left
that
operates
there
causes
Hassadim.
However,
in
the
NHY
of
the
second
Gadlut,
there
is
disclosure
for
both
Hassadim
and
Hochma.
It
is
also
known
that
revealing
the
illumination
of
Hochma
in
the
left
leads
to
purity.
The
male
expanded
and
was
established
in
his
corrections,
in
the
corrections
of
the
second
Gadlut,
the
correction
of
a
clean
cover.
This
is
so
because
the
middle
line,
which
bestows
Hochma,
bestows
only
with
a
cover
that
covers
the
GAR
of
Hochma,
since
the
cover
influences
only
from
below
upward,
which
is
VAK
of
Hochma,
and
this
is
a
clean
cover.
However,
if
the
cover
completely
stalls
the
bestowal
of
Hochma,
it
is
simply
called
a
cover,
and
not
a
clean
cover.”
This
becomes
a
clean
Ammah,
where
Yesod
itself,
which
is
Hesed,
is
called
a
“clean
Ammah,”
since
it
bestows
Hochma,
as
well.
Purity
comes
only
through
revealing
of
Hochma.
Hence,
in
the
first
Gadlut,
they
were
still
not
regarded
as
a
clean
cover
and
a
clean
Ammah
since
the
Hochma
was
completely
concealed
there.
The
number
248
is
a
disclosure
of
the
Mochin
of
VAK,
the
words
“My
memorial”
with
Vav-Hey,
which
is
a
commandment
to
reveal.
Why
does
it
call
them
248
corrections
in
Tifferet,
and
248
ways
in
the
Nukva,
and
248
worlds
in
Yesod?
It
is
because
in
ZA,
these
248
still
did
not
operate
at
all,
since
the
Hochma
implied
in
the
248
is
still
not
revealed
there.
Rather,
the
root
of
the
corrections
of
those
248
was
made
there,
so
when
they
reveal
the
Hochma,
they
will
reveal
only
through
these
corrections.
However,
they
still
did
not
operate
so
as
to
conceal
the
GAR
of
Hochma
since
the
VAK
of
Hochma
had
not
been
revealed
there,
too,
which
is
why
they
are
called
there
248
corrections.
But
here,
in
Yesod
of
the
second
Gadlut,
when
they
already
operate
to
reveal
the
VAK
of
Hochma,
they
are
therefore
called
248
worlds,
from
the
word
He’elem
[concealment],
since
they
conceal
the
GAR
of
Hochma.
However,
the
place
of
revealing
the
VAK
of
Hochma
is
not
in
Yesod
but
in
Malchut;
this
is
why
they
are
called
in
it
VAK
ways,
since
ways
are
made
in
her
to
reveal
VAK
of
Hochma.
The
length
of
that
Ammah,
meaning
the
measure
of
Hochma
that
is
revealed
through
the
Yesod,
since
Yesod
implies
Hochma,
is
248.
This
is
the
measure
of
VAK
of
Hochma.
They
are
all
hanging
from
the
mouth
of
the
Ammah,
called
Yod,
in
the
Ateret
Yesod,
regarded
as
Malchut,
who
receives
from
all
three
lines
NHY.
In
her,
there
is
a
place
for
revealing
the
248
worlds,
which
is
why
they
are
called
in
her
248
ways.
When
the
Yod
is
revealed,
which
is
the
mouth
of
the
Ammah,
the
upper
Hesed
is
revealed,
Hesed
of
upper
AVI,
called
“pure
air.”
This
is
so
because
after
the
Hochma
is
revealed,
the
Yesod
in
Yesod
is
in
a
state
of
pure
air.
But
before
the
Hochma
is
revealed,
even
though
it
receives
Hesed
of
upper
AVI,
which
is
pure
air,
it
becomes
simple
Hesed
in
it,
which
is
not
pure,
since
it
lacks
Hochma.
Also,
it
is
not
called
Hesed,
which
is
high
and
pure
Hesed,
until
the
Yod
is
revealed,
the
Ateret
Yesod
called
the
“mouth
of
the
Ammah,”
disclosure
of
Hochma.
At
that
time,
Yesod
itself
is
called
“complete
upper
Hesed.”
312.
Abraham
is
not
called
complete
in
this
Hesed
until
the
Yod
of
the
Ammah
is
revealed,
Ateret
Yesod.
Once
it
has
been
revealed,
he
is
called
complete,
as
it
is
written,
“Walk
before
Me
and
be
Tamim
[whole],”
and
it
is
written,
“I
was
Tamim
[whole]
before
Him,
and
I
kept
myself
from
my
iniquity.”
Anyone
who
reveals
the
Yod,
meaning
reveals
the
Hochma
in
Ateret
Yesod
and
is
careful
not
to
let
the
Yod
into
another
authority,
that
of
the
Sitra
Achra,
will
be
complete
for
the
next
world
and
will
be
bundled
in
the
bundle
of
the
living.
His
soul
will
be
incorporated
in
Malchut,
who
is
called
“the
bundle
of
the
living,”
since
the
three
lines
connect
in
her
into
one
bundle.
It
is
written
about
the
other
authority,
“He
had
intercourse
with
a
daughter
of
a
foreign
god,”
who
is
Malchut
of
the
Sitra
Achra,
which
draws
the
Hochma
from
above
downward.
This
is
why
it
is
written,
“And
I
will
be
whole
to
Him,”
since
he
is
whole
in
revealing
the
Yod
in
Ateret
Yesod,
which
shines
from
below
upward.
At
that
time,
“And
I
kept
myself
from
my
iniquity,”
not
to
cling
to
a
daughter
of
a
foreign
god.
313.
When
this
Ammah
expanded,
the
side
of
Gevura
expanded
from
the
Gevurot
of
the
left
in
the
Nukva,
which
are
five
Gevurot
HGT
NH
of
the
left,
and
settled
in
one
place
in
the
Nukva,
and
was
registered
in
pubes,
the
cover
of
the
whole
body
of
the
Nukva.
In
that
place,
it
is
called
the
pubes
of
everything,
a
place
to
conceal
that
Ammah,
who
is
called
Hesed,
in
order
to
sweeten
this
Gevura,
which
contains
five
Gevurot,
in
this
Hesed,
which
contains
five
Hassadim.
Hesed
is
right;
Gevura
is
left.
They
are
perfumed
in
one
another
and
it
is
called
Adam
[man],
who
consists
of
two
sides.
For
this
reason,
there
are
right
and
left,
judgment
and
mercy,
in
all
the
Sefirot.
There
are
two
states
in
the
Nukva
of
ZA:
1)
When
she
is
in
the
phase
of
posterior
NRN
of
ZA,
she
has
the
left
side
without
the
right,
Hochma
without
Hassadim.
At
that
time,
even
the
Hochma
she
has
cannot
shine.
This
is
the
complaining
of
the
moon.
2)
After
the
sowing
off
and
after
she
is
diminished
into
a
dot,
she
is
rebuilt
in
a
way
that
she
has
nothing
of
her
own,
that
she
does
not
have
even
the
Hochma
of
the
left
side,
and
she
must
receive
everything
from
ZA.
She
must
receive
from
Yesod
of
ZA
even
the
Hochma
on
the
left.
When
that
Ammah
has
expanded,
when
it
expanded
into
248
worlds,
in
the
matter
of
“My
memorial”
with
Vav-Hey,
it
expanded
from
Yesod:
First,
the
side
of
Gevura,
from
the
Gevurot
that
belong
to
the
Nukva,
the
illumination
of
Hochma
on
the
left
line,
and
settled
in
one
place
in
the
Nukva.
The
left
side
was
received
from
the
Yesod
of
Yesod
of
the
Nukva,
where
there
is
the
correction
of
the
screen
of
Malchut
which
prevents
shining
from
above
downward,
but
only
from
below
upward
in
the
cover
on
the
light
It
follows
that
the
illumination
of
Hochma
of
the
left
side
that
Yesod
of
ZA
bestowed
upon
her
shines
from
the
Yesod
of
Nukva
and
above
throughout
the
Guf
of
the
Nukva.
Along
with
the
illumination
of
Hochma
that
ascends
from
the
Yesod
of
Nukva
from
below
upward,
a
clean
cover
is
also
extended,
a
cover
from
the
screen
in
Yesod
of
Nukva,
which
covers
the
lights
so
they
are
drawn
once
more
from
above
downward.
And
was
registered
in
pubes,
in
the
screen
in
Yesod
of
Nukva,
the
cover
of
the
whole
Guf
of
the
Nukva.
Along
with
the
illumination
of
Hochma
that
shines
from
Yesod
of
Nukva
from
below
upward
throughout
her
body,
a
cover
rises,
too,
from
the
screen
of
the
Yesod
of
Nukva,
who
guards
the
lights
from
being
drawn
from
above
downward.
In
that
place
begins
the
pubes
of
everything,
since
there,
there
is
a
place
for
the
grip
of
the
external
ones,
so
they
do
not
draw
the
illumination
of
Hochma
from
above
downward.
For
this
reason,
it
must
be
covered
and
guarded
so
as
not
to
reveal
the
pubes
and
the
external
ones
will
grip
it.
She
must
conceal
the
place
so
it
is
dedicated
solely
to
Yesod
of
ZA,
the
middle
line,
who
will
bestow
Hesed
in
her.
If
there
is
fear
of
a
grip
of
the
external
ones,
Yesod
of
ZA
will
not
unite
with
her.
In
that
place,
it
is
called
the
pubes
of
everything,
a
place
to
conceal
that
Ammah,
who
is
called
Hesed,
in
order
to
sweeten
that
Gevura,
which
consist
of
five
Gevurot,
in
that
Hesed,
which
consist
of
five
Hassadim,
in
order
for
Hochma
to
clothe
in
Hassadim,
and
then
the
two
of
them
are
completed:
Yesod
of
ZA
that
comprises
five
Hassadim,
and
Yesod
of
Nukva
that
comprises
five
Gevurot,
Hesed
and
Gevura,
for
each
and
every
element
comprises
both
of
them.
The
Holy
Idra
Rabah
The
Seven
Kings
of
Nukva
Who
Died
314.
Before
the
corrections
of
the
king
were
prepared,
Atik
of
Atiks,
the
upper
Emanator,
was
building
worlds
and
correcting
corrections
so
as
to
exist.
Nukva
was
not
perfumed
and
did
not
exist
until
the
upper
Hesed
descended
and
they
existed,
since
she
is
Hochma
of
the
left,
which
does
not
exist
unless
by
clothing
with
the
Hesed
on
the
right,
and
the
corrections
of
Nukva
in
Yesod,
Hesed,
were
perfumed.
It
is
written,
“These
are
the
kings
who
reigned
in
the
land
of
Edom,”
in
a
place
where
all
the
judgments
are
there,
since
Edom
indicates
judgments.
They
were
not
perfumed
until
He
established
everything
and
Hesed
came
out
and
settled
in
the
Peh
of
Yesod,
in
the
Ateret
Yesod,
where
the
Hochma
became
revealed.
It
is
written
“died”
since
they
did
not
exist
and
were
not
perfumed,
since
they
are
judgment
without
Hesed,
since
the
breaking
of
the
vessels
was
in
every
Sefira;
this
is
why
The
Zohar
mentions
them
in
Atik,
in
ZA,
and
in
Nukva.
It
says
that
this
is
why
the
seven
kings
of
Nukva
broke,
since
they
had
Hochma
without
Hassadim,
until
King
Hadar,
Hassadim,
came
out,
and
then
they
existed.
315.
Is
it
possible
that
they
are
all
judgments?
After
all,
it
is
written,
“Shaul
of
Rehovot-by-the-River
reigned
in
his
place,”
and
it
did
not
seem
as
though
there
would
be
judgment,
since
Rehovot-by-the-River
is
Bina
from
which
fifty
gates
of
lights
and
candles
open
to
the
six
edges
of
the
world,
which
is
ZA,
who
is
called
“world.”
This
is
why
it
is
called
Rehovot.
Thus,
Shaul
of
Rehovot-by-the-River
is
not
judgment.
Rather,
they
are
all
judgment
except
for
one,
the
last
king
to
exist,
Hadar.
Shaul
of
Rehovot-by-the-River
is
only
the
left
side
which
expanded
and
emerged
from
Rehovot-by-the-River,
which
is
why,
he,
too,
is
judgment.
316.
All
of
them
did
not
exist.
It
is
not
that
they
were
canceled,
but
that
they
did
not
exist
in
a
reign
of
judgment
until
the
last
of
them
awakened
and
expanded,
as
it
is
written,
“And
Hadar
reigned
in
his
place,”
namely
upper
Hesed.
“And
the
name
of
his
city
was
Pa’u,”
for
through
him,
one
Po’eh,
meaning
rewarded
with
the
spirit
of
holiness.
“His
city”
is
from
the
word
“awakening”
[in
Hebrew].
“The
name
of
his
wife
Mehitabel,
daughter
of
Matred,
daughter
of
Mey
Zahav.
Here
they
were
perfumed
in
one
another,
and
Malchut
is
called
his
wife,
for
it
is
not
written
about
all
of
them,
“And
the
name
of
his
wife.”
317.
Mehitabel
indicates
perfuming
of
male
and
Nukva
in
one
another.
ZA
is
HaVaYaH
filled
with
the
letters
Aleph,
which
is
MA
[45]
in
Gematria.
The
Nukva
is
HaVaYaH
filled
with
the
letters
Hey,
which
is
BON
[52]
in
Gematria.
Mehitabel
is
MA
and
BON
in
Gematria
[97].
Daughter
of
Matred,
after
the
corrections
in
her
from
the
side
of
Gevura.
Matred
comes
from
the
word
Tradot
[troubles/nuisances].
Daughter
of
Mey
Zahav
means
that
mercy
and
judgment
were
perfumed
and
incorporated
in
one
another,
since
Zahav
[gold]
indicates
judgment,
illumination
of
Hochma,
and
Mey
[water
of]
is
Hassadim,
and
they
are
incorporated
together.
Here,
the
man
and
the
woman
adhered
to
one
another,
Mehitabel
in
Hadar.
The
Holy
Idra
Rabah
The
Arms
of
the
Male
318.
At
its
sides,
he
is
divided
in
the
arms
and
in
the
shins.
The
arms
of
the
male
are
right
and
left.
Three
connections
were
tied
to
the
right
arm,
which
were
incorporated
in
two
arms.
Three
connections
are
in
the
right
arm,
and
three
connections
in
the
left
one.
The
three
connections
in
the
right
were
incorporated
in
the
three
connections
in
the
left.
For
this
reason,
it
is
written
about
the
left
arm,
“the
arm
of
the
Lord,”
but
it
is
not
written
“arm”
about
the
right
one,
but
rather
“You
right,
Lord.”
It
is
called
the
“right
of
the
Lord”
when
there
are
three
connections
of
the
patriarchs
in
it,
who
bequeathed
to
their
portion.
After
The
Zohar
brings
a
male
and
a
Nukva,
who
are
right
and
left
in
the
middle
line
of
ZA,
Tifferet,
which
are
adhered
to
one
another,
and
the
Nukva
is
in
the
posterior
of
the
male,
it
now
explains
the
right
and
left
in
the
two
lines
in
ZA,
which
are
separated
in
the
right
and
in
the
left,
HG
of
ZA,
who
are
called
“arms.”
Indeed,
the
three
lines
HGT
of
ZA
are
incorporated
together,
and
in
each
of
the
three
lines,
all
three
lines
are
incorporated,
and
they
are
called
“three
connections.”
There
are
three
connections
in
Hesed,
three
connections
in
Gevura,
three
connections
in
Tifferet.
Here
The
Zohar
speaks
only
of
three
connections
in
the
two
arms
HG,
and
these
lines
are
extended
from
the
Mochin
of
ZA.
There
are
two
phases
in
them:
1)
Mochin
of
VAK,
where
the
left
line
controls
and
judgments
are
drawn
from
it,
and
there
are
no
Hassadim
there
at
all,
2)
Mochin
of
GAR,
where
the
right
controls,
and
they
are
Hassadim
and
Rachamim.
The
three
connections
in
the
right
were
incorporated
in
the
three
connections
in
the
left.
This
is
in
Mochin
of
VAK,
when
everything
is
incorporated
in
the
left,
and
the
left
controls
with
its
judgments.
For
this
reason,
it
is
written
“arm”
about
the
left,
“the
arm
of
the
Lord,”
but
it
is
not
written
“arm”
about
the
right,
since
it
is
called
“arm”
only
during
the
control
of
the
left,
in
Mochin
of
VAK.
It
is
called
“the
right
of
the
Lord”
only
when
there
are
three
connections
of
the
patriarchs
in
it,
who
bequeathed
to
their
potion
three
Mochin
HBD,
which
are
anterior
GAR
that
expand
in
their
portion
since
the
Mochin
expand
throughout
the
Guf.
319.
After
all,
they
are
in
the
three
hollows
of
the
brain
in
the
skull,
and
not
in
the
body,
since
there
are
HBD
only
in
the
Rosh
[head].
Indeed,
all
three
Mochin
HBD
expand
and
connect
throughout
the
body,
and
the
whole
body
connects
to
those
three,
and
they
connect
to
the
right
arm.
For
this
reason,
David
coveted
and
said,
“Sit
to
my
right,”
since
he
connected
with
the
patriarchs,
HGT
who
became
HBD
and
were
connected
to
the
right.
David
sits
there
for
a
complete
throne
since
David
is
Malchut,
a
leg
of
the
throne.
HGT
are
the
three
legs
of
the
throne,
and
he
is
their
fourth,
completing
the
throne.
This
is
why
it
is
written,
“A
stone
that
the
builders
loathed
became
the
corner
stone.”
It
is
written
about
Malchut,
David,
since
he
sat
at
the
right.
It
is
also
written,
“And
you,
go
to
the
end
and
rest,
and
rise
to
your
lot
at
the
end
of
days.”
He
reminded
him
of
the
end
of
days
[“days”
spelled
like
“right”]
for
he
notified
him
that
he
is
as
one
who
has
been
rewarded
with
the
King’s
love,
that
the
King
accepts
him
to
the
right.
Happy
is
he
to
whom
the
King
stretches
out
His
right,
to
accept
him
under
His
right.
When
that
right
sits,
its
three
connections
expand
and
shine
to
the
lower
ones.
320.
The
arm
does
not
reach
out
its
hand
in
three
connections,
in
Mochin
of
HBD,
since
there,
there
is
the
control
of
the
right.
For
this
reason,
it
is
called
“the
right
of
the
Lord.”
When
wicked
ones
awaken
in
the
world,
three
other
connections
awaken,
harsh
judgment,
and
stretches
the
arm,
at
which
time
it
is
the
right
hand.
However,
it
is
called
“the
arm
of
the
Lord,”
“Your
stretched
out
arm.”
When
these
three
connections
in
the
right
are
incorporated
in
the
three
other
connections,
which
are
harsh
judgment,
everything
is
called
“right,”
and
he
makes
the
judgment
with
mercy,
as
it
is
written,
“Your
right,
Lord,
glorious
in
power;
Your
right,
Lord,
shatters
the
enemy,”
since
they
awaken
Rachamim
in
the
judgments.
Mochin
of
Hochma
shine
only
with
disclosure
of
judgments
on
the
wicked,
who
wish
to
draw
the
Hochma
from
above
downward.
When
wicked
ones
awaken
in
the
world,
three
other
connections
awaken,
harsh
judgment,
and
stretches
out
the
arm
to
sentence
the
wicked
with
harsh
judgments
for
drawing
the
Hochma
from
above
downward,
for
without
stretching
out
of
the
arm
to
punish
the
wicked,
it
is
impossible
for
Hochma
to
be
revealed.
When
he
stretches
out
the
arm
to
punish
the
wicked,
the
Mochin
of
GAR
are
revealed,
and
then
it
is
the
right
hand,
since
revealing
the
GAR
are
three
connections
that
are
connected
in
the
right
hand.
However,
it
is
called
“the
arm
of
the
Lord,”
“Your
stretched
out
arm,”
since
the
operation
of
revealing
the
judgments
at
the
time
of
the
appearance
of
Hochma
is
regarded
as
the
stretched
out
arm,
as
one
who
stretches
out
one’s
arm
to
punish
one’s
enemies.
However,
at
that
time,
anterior
GAR
are
revealed,
the
three
connections
in
the
right,
since
an
arm
is
called
merely
Mochin
of
VAK,
which
execute
judgments,
and
there
is
no
Hesed
there
at
all.
Conversely,
here,
in
Mochin
of
GAR,
the
primary
operator
and
controller
is
the
Hesed,
and
the
arm
does
not
execute
judgments,
but
only
in
the
stretched
out
arm,
which
is
stretched
out
only
to
punish
the
wicked
in
order
to
guard
the
Hochma,
but
not
in
practice,
since
then
it
is
the
control
of
the
right.
When
these
three
connections
in
the
right
hand
are
incorporated
in
the
three
other
connections,
which
are
harsh
judgment,
during
the
appearance
of
Hochma,
when
they
must
be
incorporated
in
the
stretched
out
arm
in
order
to
guard
from
the
external
ones,
then
everything
is
called
“right,”
since
at
that
time,
the
Mochin
of
GAR
are
revealed
and
make
the
judgment
with
mercy,
since
revealing
the
judgment
in
the
stretched
out
arm
is
done
so
that
mercy
would
be
revealed.
It
is
written,
“Your
right,
Lord,
glorious
in
power,”
since
the
right
is
strengthened
through
the
strength
of
the
stretched
out
arm.
“Your
right,
Lord,
shatters
the
enemy.”
It
is
considered
that
the
right
pushes
away
the
enemies
and
subdues
them,
and
not
the
left,
since
the
left
only
assists
in
the
control
of
the
right.
321.
370,000
myriads
[myriad
=
10,000],
which
are
called
“right,”
the
number
of
the
entirety
of
the
Mochin,
grip
that
right,
and
185,000
myriads,
which
are
called
“the
arm
of
the
Lord,”
which
is
the
freezing
of
the
lights
in
the
left
line
for
the
wicked.
185
is
the
freezing
of
the
lights,
which
is
right,
and
it
is
called
“the
arm
of
the
Lord,”
right
and
left,
which
are
right.
An
arm
hangs
from
here
and
from
here,
for
the
arm,
too,
consists
of
right
and
left.
Both
are
called
Tifferet,
since
Tifferet,
too,
consists
of
right
and
left,
as
it
is
written,
“Who
led
them
by
the
right
of
Moses,
the
arm
of
His
glory.”
“Who
led
them
by
the
right
of
Moses”
is
right.
“Arm”
is
left.
“The
arm
of
His
glory”
is
when
they
are
incorporated
in
each
other.
322.
450
myriads
of
those
with
shields
grip
the
left
hand.
They
grip
each
finger,
and
in
each
finger
there
are
ten
thousand
of
those
with
shields.
How
many
are
they
in
the
whole
hand?
The
right
is
called
“holy
help,”
which
comes
from
the
right
arm,
from
the
three
connections
in
her,
as
it
is
written,
“And
behold,
My
hand
with
you.”
A
thousand
and
four
myriads
(40,000)
grip
this,
and
eighty
thousand,
and
five
hundred
thousand
of
those
with
help
in
the
whole
world.
They
are
called
“The
upper
hand
of
the
Lord”
and
“the
lower
hand
of
the
Lord.”
Although
in
every
place,
the
hand
of
the
Creator
is
left,
if
they
merit,
it
is
the
right
of
the
Lord,
for
the
hand
is
incorporated
in
the
arm
and
becomes
help,
and
it
is
called
“right.”
If
they
do
not
merit,
the
lower
hand
of
the
Lord,
which
is
left.
When
harsh
judgments
awaken
to
come
down
to
the
world,
it
is
written,
“The
secret
of
the
Lord
to
those
who
fear
Him.”
There
are
two
illuminations
in
the
left
during
the
illumination
of
the
GAR:
1)
revealing
the
judgments
in
it,
the
stretched
out
arm,
draws
the
Mochin
of
VAK
in
the
number
450
myriads,
corresponding
to
HGT
NH
in
it.
Everything
that
is
in
the
general,
is
also
in
the
particular,
in
every
finger.
Therefore,
450
myriads
of
those
with
shields
grip
the
left
hand;
protecting
the
Hochma
from
the
wicked
ones,
so
they
do
not
draw
from
above
downward
and
grip
each
finger,
for
the
general
shines
in
every
element.
2)
The
Hochma,
which
is
drawn
with
the
judgments,
which
are
ten
Sefirot,
where
in
each
one
the
Hochma,
who
is
called
one
thousand,
shines.
There
are
ten
thousand
of
those
with
shields,
ten
Sefirot
of
Hochma,
in
each
finger,
since
revealing
the
Hochma
is
in
the
fingers.
There
are
two
phases
in
the
right
during
the
illumination
of
the
GAR:
1)
When
the
left
serves
the
right,
and
the
right
is
in
control.
At
that
time,
both
are
called
“the
right
of
the
Lord.”
2)
When
the
right
assists
with
the
revealing
of
the
lights
of
Hochma
in
the
left,
meaning
clothing
the
Hochma
with
its
Hassadim
so
the
Hochma
can
shine.
At
that
time,
it
is
considered
that
the
right
assists
and
helps
the
left,
and
it
is
called
“holy
help”
that
comes
from
the
right
arm,
from
the
three
connections
in
it,
meaning
assisting
the
illumination
of
Hochma
in
the
left.
Then
those
HGT
NH
of
the
left,
the
five
judgments
with
which
the
left
punishes
the
wicked
when
it
is
in
Mochin
of
VAK,
grow
now
through
the
help
in
the
right,
and
they
become
500,000,
for
hundreds
is
Hassadim,
and
a
thousand
is
Hochma.
When
five
judgments
clothe
in
Hassadim,
they
become
500,000.
The
Mochin
of
the
right
itself
are
twelve
discernments,
HB
TM,
where
in
each
one
there
are
three
lines
and
Malchut
that
receives
all
of
them.
They
are
three
HaVaYot,
with
four
letters
in
each,
and
Malchut
that
receives
them.
Malchut
that
receives
them
is
one
thousand,
for
the
Hochma
is
revealed
in
her,
and
the
four
letters
of
the
middle
HaVaYaH
are
four
myriads
(40,000).
It
was
said,
“A
thousand
and
four
myriads
(40,000)
grip
this.”
A
thousand
is
Malchut;
four
myriads
are
the
middle
HaVaYaH,
and
the
two
them
are
Daat.
Another
eight
myriads
from
two
HaVaYot
right
and
left,
HB,
and
all
this
is
in
the
Mochin
in
the
right
hand
itself,
which
are
HBD,
and
Malchut
that
receives
them.
Five
hundred
thousand
are
added
to
them,
which
are
five
judgments
in
the
left
hand,
which
become
500,000
after
their
clothing
in
the
help
of
the
Hassadim.
They
are
Hochma
and
Hassadim
together,
which
are
called
100,000,
in
each
of
the
five
judgments.
When
harsh
judgments
awaken
to
come
down
to
the
world,
when
the
arm
of
the
Lord
reveals
her
five
judgments,
to
bring
them
down
on
the
wicked,
it
is
written
here,
“The
secret
of
the
Lord
for
those
who
fear
Him.”
Here,
if
the
right
assists
in
clothing
them
with
Hassadim
of
its
three
connections,
the
secret
of
the
Lord
is
revealed
in
them,
which
is
the
Hochma,
to
those
who
fear
Him,
those
who
fear
judgments
and
are
careful
not
to
draw
Hochma
from
above
downward.
The
Holy
Idra
Rabah
The
Sowing
Off
323.
All
the
judgments
that
are
present
from
the
male,
from
ZA,
are
harsh
at
first
and
calm
at
last.
All
the
judgments
that
are
present
from
the
Nukva
are
calm
at
first
and
harsh
at
last.
Had
they
not
become
as
one,
the
world
would
have
been
unable
to
tolerate,
until
Atik
of
the
Atiks,
the
most
concealed
of
all,
separated
them
from
each
other
and
then
united
them
so
as
to
be
perfumed
together.
ZA
is
the
right
line
and
Nukva
is
the
left
line.
The
right
line
is
extended
from
the
dot
of
Holam,
the
Yod
that
enters
the
Ohr
[light].
Hence,
all
the
judgments
that
are
present
from
the
male,
from
ZA,
are
harsh
at
first,
as
they
are
the
judgments
of
the
screen
of
Malchut
that
entered
in
Bina.
However,
they
are
calm
at
last
since
afterwards,
Hassadim
are
revealed
on
this
screen
and
the
judgments
are
calmed.
All
the
judgments
that
are
present
from
the
Nukva
are
calm
at
first
since
the
Nukva
is
extended
from
the
left
line,
whose
beginning
is
the
exit
of
the
Yod
from
the
Avir
[air],
when
the
judgments
of
the
screen
are
canceled.
However,
in
the
end,
they
are
harsh
because
all
the
judgments
are
extended
from
the
control
of
the
left.
However,
both
of
them
are
connected
together
in
the
middle
line,
Tifferet.
For
this
reason,
the
male
judgments
are
weakened
by
the
Nukva,
in
which
the
Yod
went
out
from
the
Avir,
and
the
judgments
of
the
Nukva
are
weakened
by
the
male
since
he
gives
them
to
his
posterior
and
thereby
cancels
their
control.
Had
they
not
become
as
one,
the
world
would
have
been
unable
to
tolerate
since
through
their
adhesion
together,
the
judgments
in
them
are
weakened.
The
judgments
in
them
continue
until
the
Atik
of
Atiks,
the
most
concealed
of
all,
separated
them
from
each
other,
which
is
the
sowing
off,
having
sowed
them
off
from
one
another,
and
then
connected
them
so
as
to
be
perfumed
together,
to
connect
face-to-face,
and
all
the
judgments
in
them
were
perfumed.
324.
When
he
separated
them,
he
dropped
sleep
on
ZA
and
separated
the
Nukva
from
the
back
of
his
sides
and
established
her
with
all
the
corrections.
He
concealed
her
for
the
day
of
Shabbat
[Sabbath],
to
bring
her
to
the
male,
to
ZA,
as
it
is
written,
“And
the
Lord
God
dropped
sleep
on
the
man,
and
he
slept.”
“And
he
slept”
is
as
it
is
written,
“Awaken!
Why
do
You
sleep,
Lord?”
It
is
also
written,
“And
He
took
one
of
his
ribs,”
the
Nukva,
and
she
rose
to
AVI
and
was
corrected,
and
Rachamim
and
Hesed
are
sunken
in
its
place,
as
it
is
written,
“and
closed
up
the
flesh
in
its
place,”
and
as
it
is
written,
“And
I
will
remove
the
stony
heart
from
your
flesh
and
I
will
give
you
a
heart
of
flesh.”
The
root
of
the
Nukva
is
Malchut
of
the
self-reception
that
ended
the
VAK
of
Nekudim.
That
is,
the
last
king
who
was
there,
where
from
him
and
below
were
the
separated
BYA.
It
was
discerned
then
that
ZA
was
in
HBD
HGT
of
vessels
and
Nefesh-Ruach
of
lights.
The
world
of
Atzilut
of
Nekudim
ended
at
the
point
of
Chazeh
in
Tifferet
of
ZA
because
of
the
Malchut
that
ascended
to
the
place
of
Bina
of
ZA,
Tifferet,
and
ended
the
light
of
Atzilut
so
it
would
not
expand
further,
and
all
the
vessels,
which
are
the
two
bottom
thirds
of
Tifferet
of
ZA
from
the
Chazeh
and
below,
as
well
as
all
three
Sefirot
NHY,
went
out
from
Atzilut
and
became
BYA.
Malchut
takes
into
her
own
possession
anything
that
is
in
BYA,
since
she
is
the
one
who
took
them
out
at
the
time
of
Katnut
of
Nekudim,
and
she
is
also
the
one
who
returned
them
to
Atzilut
during
the
Gadlut
prior
to
the
breaking
of
the
vessels.
This
is
so
because
then
the
restriction
of
Malchut
was
removed
from
Bina
of
ZA,
Tifferet,
to
her
place
in
the
point
of
this
world,
while
BYA,
who
are
TNHY
of
ZA,
which
went
out
from
the
degree
of
ZA
to
below
the
ending
Malchut,
returned
to
the
phase
of
ZA
of
Atzilut.
Since
there
is
no
absence
in
the
spiritual,
it
is
discerned
that
the
ending
Malchut
remains
in
the
place
of
Chazeh
of
ZA
now,
too,
and
only
the
force
of
restriction
in
her
descended
to
the
point
of
this
world,
and
those
BYA,
which
were
under
her
authority
before,
during
the
Katnut,
have
now
connected
to
her
to
the
phase
of
Atzilut
and
became
her
bottom
nine.
This
is
so
because
the
ending
point
in
Chazeh
of
ZA
became
the
Keter,
and
TNHY
of
ZA
became
HB
and
her
HGT
NHYM,
in
a
way
that
during
the
Gadlut
of
Nekudim,
prior
to
the
breaking,
two
degrees
were
made
of
BYA
that
returned:
1)
when
they
returned
to
the
state
of
TNHY
of
ZA,
as
they
were
prior
to
the
self-reception,
2)
when
the
entire
Partzuf
of
Malchut
of
ZA
was
built
from
them
and
TNHY
of
ZA
were
from
them,
her
nine
Sefirot
HB
HGT
NHYM.
From
here,
in
the
world
of
correction,
when
ZA
sorts
his
NHY
and
acquires
new
NHY
of
vessels,
which
are
GAR
of
lights,
at
that
time,
the
Nukva,
too,
obtains
nine
Sefirot
HB
HGT
NHYM
of
vessels,
and
is
built
into
a
complete
Partzuf
of
ten
Sefirot.
Also,
if
the
sins
of
the
lower
ones
cause
the
return
of
ZA
into
the
state
of
VAK,
and
the
new
NHY
that
were
sorted
for
him
from
BYA
are
canceled,
at
that
time,
the
bottom
nine
of
Malchut
are
also
canceled
since
the
two
of
them
have
the
same
root.
Thus
far,
we
spoke
of
the
separated
Nukva
of
ZA,
whose
root
is
the
ending
Malchut
of
Nekudim.
She
is
not
regarded
as
the
left
of
ZA,
but
the
Malchut
that
ends
him
completely.
She
is
called
“Malchut
that
is
separated
from
ZA,”
who
is
another
degree,
below
ZA,
which
receives
from
him
all
her
nine
Sefirot
HB
HGT
NHYM,
from
his
TNHYM.
Her
root,
which
is
set,
is
his
point
of
Chazeh
from
the
perspective
of
the
vessels.
From
the
perspective
of
the
lights,
which
are
only
Nefesh-Ruach,
HGT
NHY,
the
root
of
Malchut
that
is
set
in
ZA
is
discerned
at
a
point
under
his
Yesod.
These
two
relations
are
only
because
of
the
inverse
relation
between
vessels
and
lights,
but
they
are
one
point,
the
point
of
Sium
[end/conclusion]
of
his
VAK,
as
they
were
in
Nekudim
during
the
Katnut.
Also,
there
are
Nukva
in
the
Guf
of
ZA,
which
never
parts
from
him.
This
is
his
left
side,
since
the
Daat
consists
of
right
and
of
left
because
it
subdues
the
two
lines
right
and
left.
The
right
in
it
is
ZA
himself,
and
the
left
in
it
is
Malchut,
the
Nukva
in
his
Guf.
So
it
is
in
Tifferet,
and
so
it
is
in
Yesod,
since
wherever
the
middle
line
is,
it
contains
within
it
right
and
left,
where
the
right
is
ZA
and
the
left
is
the
Nukva
in
his
Guf,
and
both
are
one
degree
whose
level
is
equal.
Everything
we
said
about
the
separated
Nukva,
does
not
apply
to
this
Nukva
in
his
Guf.
In
the
beginning
of
the
correction
of
the
separated
Nukva,
the
Emanator
connected
her
with
the
Nukva
in
the
Guf
of
ZA,
when
Tifferet
expanded
from
the
Tabur
of
the
heart,
from
the
hole
of
the
Chazeh,
called
“Tabur
of
the
heart,”
where
there
is
the
separated
Malchut
of
ZA
that
stands
inside
ZA,
and
made
her
a
receptacle
and
transferred
her
to
the
other
side,
the
side
of
the
posterior
of
ZA.
By
this
she
became
his
left,
called
the
“Nukva
in
his
Guf.”
By
this,
He
mixed
the
separated
Nukva
with
the
Nukva
in
his
body
and
the
two
of
them
became
one
Nukva,
whose
place
is
no
longer
in
the
hole
of
the
Chazeh,
the
hole
of
the
anterior
of
ZA,
but
in
the
middle
line,
in
the
posterior
hole,
which
is
a
mixture
of
the
Nukva
in
his
body
with
the
separated
Nukva.
In
that
state,
Nefesh-Ruach
of
Nefesh
of
Nukva
emerged
in
the
vessels
of
HBD
HGT,
and
he
corrected
Partzuf
Nukva
up
to
Tabur,
up
to
her
Chazeh
in
the
phase
of
Nefesh.
Afterwards,
when
GAR
of
Neshama
of
ZA
came
out
with
new
NHY
of
the
vessels,
the
bottom
nine
of
the
light
of
Ruach
of
Nukva
are
incorporated
in
these
NHY,
and
all
ten
Sefirot
of
Ruach
of
the
Nukva
are
built,
as
well
as
Mochin
of
Ruach,
which
are
Mochin
of
the
left.
That
is,
she
received
light
of
Hochma
that
is
extended
in
the
left
line.
Had
the
Nukva
not
moved
to
the
posterior
side
to
unite
with
the
Nukva
in
the
Guf
of
ZA,
but
rather
stood
in
her
place
at
the
point
of
the
hole
of
the
Chazeh
on
the
anterior
side
of
ZA,
it
would
have
turned
out
that
when
the
Mochin
of
the
left,
GAR
of
Ruach,
came
out
for
the
Nukva,
she
would
have
received
them
from
ZA,
as
any
lower
degree
that
receives
from
the
upper
one,
and
even
more
so
when
her
nine
Sefirot
come
from
the
new
TNHY
of
ZA.
Then
the
left
would
have
been
sweetened
in
Hassadim
since
ZA
is
the
middle
line,
for
the
right
and
left
are
united
in
it,
and
then
the
Nukva
could
have
received
them.
But
now
that
she
stands
in
the
posterior
side
of
ZA,
which
means
that
she
was
mingled
together
with
the
Nukva
in
his
body,
you
find
that
when
the
Mochin
came
out
from
the
left
line,
from
Ima,
the
separated
Nukva
took
them
straight
from
the
left
line
of
Ima
like
the
separated
Nukva
in
the
Guf
of
ZA.
By
this,
they
became
two
Partzufim,
where
Partzuf
ZA
is
all
right,
receiving
only
from
the
right
line
of
Ima,
and
the
Partzuf
of
the
separated
Nukva,
which
adhered
to
him
in
the
back,
is
all
left
since
it
takes
only
the
left
line
from
Ima,
like
the
Nukva
in
his
Guf.
Understand
that
although
for
herself,
the
Nukva
in
the
Guf
of
ZA
receives
only
left
from
Ima,
it
does
not
blemish
the
correction
of
the
middle
line
at
all,
since
his
entire
left
side
comes
to
him
because
he
unites
the
right
line
and
left
line
in
Ima,
and
as
a
result,
he
himself
has
right
and
left,
as
well.
Thus,
the
Nukva
in
his
Guf,
the
left
side,
is
already
well
sweetened
in
the
right,
and
there
is
no
judgment
in
her
at
all,
for
even
the
left
arm
of
ZA
is
also
called
“the
right
of
the
Lord.”
Conversely,
the
separated
Nukva,
which
now
received
Mochin
of
the
left
once
more,
since
she
became
as
a
Nukva
in
his
Guf,
these
Mochin
have
not
received
any
sweetening
yet
from
the
Hassadim
of
the
middle
line,
since
they
have
not
reached
it
at
all.
Rather,
they
arrived
straight
from
the
left
line
of
Ima
to
the
separated
Nukva
that
is
adhered
to
the
posterior.
And
since
there
is
no
unification
of
the
middle
line
in
her,
she
is
in
a
state
of
left
without
right,
which
are
harsh
judgments,
and
she
could
not
withstand
them.
The
whole
correction
that
is
needed
here
is
only
to
separate
the
Nukva
from
the
posterior
of
ZA
and
return
her
to
the
anterior
of
ZA,
in
the
hole
of
the
Chazeh
of
ZA,
so
that
everything
that
she
receives,
she
will
receive
only
from
ZA,
the
middle
line,
and
then
she
will
have
Hochma
and
Hassadim
together,
which
are
the
whole
completeness.
The
Zohar
explains
how
He
separated
the
Nukva
from
the
posterior
of
ZA
and
placed
her
in
front.
When
He
separated
ZA
and
Nukva
from
adhesion
of
the
posterior,
He
cast
sleep
on
ZA,
meaning
the
Mochin
of
Neshama,
which
are
Hochma
and
Hassadim
to
which
ZA
grips,
departed
from
him,
leaving
in
him
only
the
left
side
of
the
Mochin,
which
are
Bina
and
Gevura
that
the
Nukva
clung
to.
These
Mochin
are
sleep
and
closing
of
the
eyes
since
the
Hochma,
the
Einayim
[eyes]
is
concealed
since
they
cannot
shine
without
Hassadim,
as
it
is
written,
“And
the
Lord
God
cast
sleep
on
the
man
and
he
slept.”
He
separated
the
Nukva
from
the
posterior
side
of
ZA,
meaning
the
Emanator
awakened
the
screen
by
returning
the
Yod
to
the
Ohr
[light],
and
the
posterior
Mochin
of
the
Nukva
departed.
This
is
regarded
as
taking
the
rib
from
ZA
since
its
illumination
has
been
canceled.
Afterwards,
she
returned
to
the
point
of
Chazeh
as
she
was
before
she
was
moved
to
the
posterior
of
ZA,
as
it
is
written,
“And
He
took
one
of
his
ribs,”
and
then
ZA
and
Nukva
ascended
to
AVI,
as
it
is
written,
“And
the
Lord
God,”
AVI,
“built
the
rib,”
the
Nukva,
drawing
new
Mochin
for
ZA
and
for
new
NHY,
from
which
there
are
all
the
new
Mochin
of
the
Nukva.
He
concealed
her
for
the
Sabbath
day,
preparing
her
for
a
coupling
on
the
Sabbath
day,
when
ZON
has
Mochin
of
Haya,
which
are
suitable
for
engendering.
325.
At
twilight,
when
the
Shabbat
[Sabbath]
wanted
to
enter,
He
created
the
harm-doers
of
the
world:
spirits
and
demons
and
storms.
Before
He
completed
them,
the
queen
came
with
all
her
corrections
from
the
Shabbat
and
sat
before
Him,
since
on
that
day,
she
obtains
GAR
of
Haya
that
subdue
and
revoke
all
the
harm-doers
and
the
Sitra
Achra,
and
then
there
is
no
governance
in
the
world
but
hers.
When
she
sat
before
Him,
He
left
those
creations
and
they
were
not
completed,
for
because
the
queen
sits
with
the
king
and
they
connected
face-to-face,
who
will
come
between
them
and
who
will
approach
them?
When
they
connected,
they
were
perfumed
in
one
another
since
the
Shabbat
is
a
day
in
which
everything
is
perfumed.
Because
of
it,
the
judgments
were
perfumed
in
one
another
since
the
male
judgments,
which
are
harsh
at
first,
are
perfumed
at
the
beginning
of
the
Nukva,
where
the
judgments
are
calm,
while
the
judgments
of
the
Nukva,
which
are
harsh
at
last,
are
perfumed
at
the
end
of
the
Dechura
[male],
where
the
judgments
are
calm.
Thus,
the
upper
ones
and
lower
ones
were
corrected.
The
Holy
Idra
Rabah
Cain
and
Abel
326.
Holy
Atik
wanted
to
see
if
the
judgments
had
been
perfumed,
that
these
two,
Adam
and
Eve,
adhered
and
harsh
judgment
came
out
from
the
side
of
the
Nukva,
as
it
is
written,
“And
the
man
knew
Eve
his
wife,
and
she
conceived
and
bore
Cain
and
said,
‘I
have
acquired
a
man
from
the
Lord,’”
since
the
world
could
not
tolerate
because
Eve
had
not
yet
been
perfumed,
and
the
harsh
serpent
had
cast
filth
of
harsh
judgment
in
her.
For
this
reason,
she
could
not
be
perfumed.
When
Cain
came
out
from
the
side
of
the
Nukva,
he
came
out
strong
and
harsh
in
his
judgments.
When
Cain
came
out
of
her,
she
grew
weaker
and
was
perfumed.
After
that,
she
bore
another
soul,
more
sweetened,
and
Cain
superseded
him
for
he
was
stronger
since
all
the
judgments
connected
with
him.
After
The
Zohar
explained
the
emanation
of
the
Nukva
and
the
sowing
off,
and
the
complete
coupling
of
face-to-face
on
the
day
of
Shabbat,
now
it
explains
the
coupling
of
weekdays,
which
was
after
the
eating
from
the
tree
of
knowledge,
which
means
an
awakening
of
extension
of
Hochma
from
above
downward,
according
to
the
will
of
the
serpent
and
all
the
shells,
which
caused
the
coming
of
the
serpent
over
Eve
above,
where
the
shell,
called
the
“upper
serpent,”
received
strength
through
the
sin
of
the
lower
ones
in
the
tree
of
knowledge,
to
adhere
to
the
Nukva
in
order
to
draw
from
her
the
Hochma
from
above
downward,
as
she
was
prior
to
the
sowing.
By
this,
it
awakened
the
power
of
the
left
and
the
posterior
of
the
Nukva,
and
cast
filth
in
the
souls
included
in
the
Nukva,
on
which
he
cast
the
control
of
the
left,
so
they
would
not
want
to
be
incorporated
in
the
right.
For
this
reason,
this
coupling
is
regarded
as
though
two
came
on
Eve,
since
on
the
one
hand,
the
Nukva
adhered
to
ZA,
the
middle
line,
which
corrects
the
Hochma
so
as
to
shine
only
from
below
upward,
and
by
this
unites
the
two
lines
and
clothes
Hochma
with
Hassadim.
On
the
other
hand,
the
serpent
adhered
to
her,
awakening
the
extension
of
GAR
of
the
left,
meaning
from
above
downward,
and
to
separate
her
from
the
right,
Hassadim,
by
resisting
the
middle
line.
She
bore
two
souls,
Cain
and
Abel,
where
Cain
was
born
from
the
filth
of
the
serpent,
and
Abel
was
born
from
the
Hassadim
of
ZA.
After
the
sin
of
the
tree
of
knowledge,
the
Emanator
wanted
to
see
if
the
judgments
in
the
Nukva
had
been
perfumed
in
ZA.
He
wanted
to
see
if
the
sin
of
the
tree
of
knowledge
did
not
blemish
the
judgments
of
the
Nukva,
and
those
two,
Adam
and
Eve,
adhered
to
one
another,
meaning
He
awakened
ZA
and
his
Nukva
to
connect
with
each
other,
and
harsh
judgment
came
out
from
the
side
of
the
Nukva
since
the
filth
of
the
serpent
overcame
the
soul,
and
the
soul
came
out
entirely
from
the
phase
of
Nukva
and
the
filth
of
the
serpent
in
the
state
of
from
above
downward
of
Hochma,
which
is
harsh
judgment
that
does
not
want
to
connect
with
the
right,
as
it
is
written,
“And
the
man
knew
Eve
his
wife
and
she
conceived
and
bore
Cain.”
But
the
world
could
not
tolerate
since
the
Nukva
was
not
perfumed
in
ZA.
Rather,
they
bore
only
with
the
control
of
the
left.
And
what
is
the
reason
that
she
was
not
perfumed
in
ZA,
since
she
connected
to
him?
It
is
because
the
harsh
serpent
cast
filth
of
harsh
judgment
in
her.
Because
of
the
sin
of
the
lower
ones
with
the
tree
of
knowledge,
the
serpent
acquired
the
power
to
cast
filth
in
souls.
Because
of
it,
she
could
not
be
perfumed,
since
he
cast
in
her
the
force
of
the
control
of
the
left
over
the
right,
which
is
called
filth.
After
Cain
came
out
of
her—the
filth
of
the
serpent
and
the
control
of
the
left—the
force
of
the
left
in
her
weakened
and
she
connected
and
was
perfumed
in
the
right,
in
ZA.
After
that
she
bore
another
soul,
more
sweetened,
the
soul
of
Abel,
who
emerged
from
ZA,
from
the
Hassadim.
327.
It
is
written
about
Cain
and
Abel,
“And
it
came
to
pass
that
when
they
were
in
the
field.”
In
the
field
of
above,
the
field
of
apples,
Malchut,
from
which
they
were
born.
The
judgment
of
Cain
defeated
his
brother
because
he
was
harsher
than
him,
and
he
subdued
him
and
concealed
him
under
him.
Finally,
the
Creator
awakened
to
it
and
removed
Cain
from
him,
sinking
him
in
the
hole
of
the
great
abyss,
and
he
includes
his
brother
in
the
sinking
of
the
great
sea,
which
perfumes
the
upper
tears,
and
from
them,
souls
descend
to
the
world,
to
each
according
to
his
way.
Cain
and
Abel
are
left
and
right
in
Malchut.
“And
it
came
to
pass
that
when
they
were
in
the
field,”
above,
in
Malchut,
and
there
was
a
dispute
between
them,
as
is
the
conduct
of
the
right
and
the
left,
and
the
left,
Cain,
defeated
the
right,
Abel.
But
wherever
the
right
and
left
fight
against
each
other,
once
the
right
prevails,
and
once
the
left
prevails,
as
it
is
written,
“They
rose
up
to
the
heavens;
they
went
down
to
the
depths.”
When
the
left
wins,
the
heavens
rise
up,
meaning
it
pulls
GAR,
the
waves
of
the
sea.
When
the
right
wins,
they
go
down
to
the
depths,
meaning
the
waves
of
the
sea
that
rose
up
to
heaven,
their
peak
in
the
power
of
the
left,
when
they
obtain
GAR
of
the
left,
fall
once
more
to
the
holes
of
the
depths,
losing
their
GAR
and
falling
to
VAK
once
more,
the
hole
of
the
great
abyss,
where
Malchut
rose
to
Bina
and
was
diminished
from
GAR.
Thus,
why
is
it
said
here
that
Cain
killed
Abel,
that
the
left
defeated
the
right?
It
is
because
Cain
was
a
very
harsh
judgment,
since
the
filth
of
the
serpent
governed
him.
This
is
why
he
prevailed
over
the
right,
Abel,
subdued
him
and
concealed
him
so
his
existence
would
not
be
recognized,
since
above,
in
spirituality,
there
is
no
other
form
of
killing.
Cain’s
control
continued
until
the
middle
line,
the
Creator,
awakened
and
removed
Cain
from
Him,
removed
the
GAR
from
Him,
and
sank
it
in
VAK
without
GAR
by
dropping
him
into
the
hole
of
the
great
abyss,
the
screen
of
Hirik
from
Malchut
that
rose
to
Bina.
This
is
so
because
such
is
the
way
of
the
middle
line,
to
diminish
the
GAR
of
the
left
through
the
screen
of
Hirik,
and
then
it
is
surrendered
to
be
incorporated
with
the
right.
Now
that
it
has
been
diminished
and
fell
into
sinking
in
the
great
sea,
VAK,
he
is
incorporated
with
his
brother,
with
the
right.
But
this
is
only
when
He
perfumes
the
upper
tears,
when
He
first
brings
out
the
stone
from
the
hole
of
the
abyss,
lowering
Malchut
from
Bina,
and
the
GAR
of
the
left
are
revealed
once
more.
At
that
time,
the
division
between
right
and
left
is
renewed,
and
the
judgments
in
the
left
line
emerge.
They
are
called
“two
tears,”
and
when
the
Creator,
the
middle
line,
draws
the
white,
Hassadim,
the
tears
fall
into
the
sea
of
Hochma
and
are
perfumed,
since
they
are
incorporated
in
the
right.
When
the
sea
perfumes
the
two
tears
with
Hassadim,
Cain
is
incorporated
with
his
brother
Abel,
right.
After
they
are
incorporated,
souls
come
down
from
them
to
the
world,
to
each
according
to
his
way.
If
his
actions
are
in
the
right,
he
draws
a
soul
from
Abel.
If
his
actions
are
in
the
left,
he
draws
a
soul
from
Cain.
328.
Before
they
are
incorporated
with
each
other,
although
they
were
concealed,
they
expanded
in
each
other
and
became
one
body,
controlled
by
Cain.
From
that
body,
souls
of
the
brave
and
brazen
wicked
ones
come
down,
since
it
is
under
Cain’s
control.
Do
souls
come
down
from
both
of
them
together?
After
all,
they
are
two
edges.
However,
one
to
his
side,
and
one
to
his
side.
From
Cain,
souls
of
the
wicked
ones
that
adhere
to
the
waste
of
the
left
are
drawn,
and
from
Abel,
souls
to
the
wicked
ones
that
adhere
to
the
waste
of
the
right
are
drawn.
But
all
this
is
before
they
are
incorporated
with
each
other
in
the
sinking
of
the
great
sea,
which
perfumes
the
upper
tears.
However,
once
they
were
sweetened,
souls
of
the
righteous
are
extended
from
them,
which
are
not
so
righteous.
Happy
are
the
righteous
whose
souls
are
drawn
from
this
holy
body
that
is
called
Adam,
who
contains
everything,
who
is
the
place
of
the
crowns,
the
GAR,
and
the
holy
Sefirot
join
together
into
the
bundle
of
the
cluster,
meaning
that
all
the
Sefirot,
GAR
and
VAK,
right
and
left,
are
all
included
in
it
together.
329.
Happy
are
the
righteous,
to
whom
all
those
holy
things
that
are
said
in
the
high
and
holy
spirit
were
revealed,
the
spirit
in
which
all
the
holy
ones
are
incorporated.
They
are
matters
to
which
upper
ones
and
lower
ones
listen.
Happy
are
you,
who
sit
on
the
throne
of
judgment,
harvesters
of
the
field,
who
know
these
things
and
examine
them,
and
know
your
Master
face-to-face,
eye-to-eye.
With
these
things,
you
will
be
rewarded
with
the
next
world,
as
it
is
written,
“Know
this
day
and
return
to
your
heart
that
the
Lord,
He
is
the
God.”
HaVaYaH
[the
Lord],
Atik
Yomin,
is
the
God,
ZA,
and
it
is
all
one.
The
Holy
Idra
Rabah
Upper
Ones
Below,
and
Lower
Ones
Above
330.
Rabbi
Shimon
said,
“I
see
upper
ones
below,
and
lower
ones
above;
it
is
the
form
of
Adam,
a
high
correction,
containing
everyone.”
The
correction
of
Adam,
the
middle
line,
diminished
the
GAR
of
the
left,
which
are
upper
ones,
and
gave
them
below,
as
there
is
no
desire
for
them,
while
the
judgments
that
emerged
through
the
illumination
of
GAR
of
the
left,
which
were
below,
on
the
left,
he
lifted
them
up,
as
there
is
no
illumination
of
Hochma
except
by
revealing
those
judgments.
Thus,
it
is
extended
from
the
correction
of
Adam
that
the
upper
ones
will
be
below,
and
the
lower
ones
above.
331.
It
is
written,
“The
righteous
is
the
foundation
[Yesod]
of
the
world,”
containing
six
in
one
origin,
as
it
is
written,
“His
shins
are
pillars
of
marble
[Shesh
(six)],”
since
each
shin
has
three
connections
in
it,
and
two
shins,
six
connections.
Since
Yesod
contains
NH,
two
shins,
it
follows
that
Yesod
contains
six
connections
as
one.
The
Holy
Idra
Rabah
General
and
Particular,
Particular
and
General
332.
The
upper
Sefirot
from
the
Chazeh
and
above
were
included
in
Adam,
in
general
and
in
particular,
and
the
lower
Sefirot
from
the
Chazeh
and
below
were
included
in
Adam,
in
general
and
in
particular.
The
upper
Sefirot
in
general
are
in
the
form
of
Adam.
In
particular,
in
the
fingers
of
the
hands,
which
are
five
opposite
five.
The
lower
Sefirot,
in
the
toes,
are
general
and
particular
since
the
Guf,
Tifferet,
is
not
seen
with
them,
as
they
are
outside
the
Guf.
For
this
reason,
they
are
not
in
the
Guf,
since
the
Guf
has
been
removed
from
them.
Two
lines,
right
and
left,
are
particular,
which
are
two
edges
far
from
one
another.
The
middle
line
is
the
general,
containing
within
it
the
two
edges
together.
The
general
comes
before
the
particular,
for
first,
the
general
was
emanated,
the
middle
line,
and
then
the
two
particulars
split
from
the
middle
line.
This
is
so
in
the
upper
Sefirot,
from
the
Chazeh
of
ZA
and
above,
where
Tifferet
emerged
first,
the
Guf
and
the
middle
line,
and
from
Tifferet,
two
arms
split
out,
which
are
the
particular.
Because
Tifferet
rose
and
decided
between
the
two
lines
of
Bina,
it,
too,
gained
three
lines.
This
is
why
it
is
considered
that
two
lines
HG
split
from
it.
The
upper
Sefirot
were
included
in
Adam,
HGT
above
the
Chazeh,
in
general
and
in
particular.
Tifferet,
called
Guf
[body],
emerged
first,
then
the
hands,
HG,
right
and
left,
with
five
fingers.
The
upper
Sefirot
in
the
general,
in
the
form
of
Adam,
Tifferet,
the
middle
line,
called
Adam,
contains
all
the
forms.
The
middle
line
is
called
“general.”
In
the
particular,
the
five
fingers
on
the
right,
which
are
opposite
the
five
on
the
left,
are
regarded
as
particular.
And
the
lower
Sefirot,
NHY
from
the
Chazeh
and
below,
were
included
in
Adam,
in
general
and
in
particular.
First,
NH
came
out.
They
are
called
“two
legs,”
right
and
left,
and
they
are
called
“particular.”
Afterwards,
the
middle
line
came
out,
which
unites
them,
Yesod.
The
bottom
Sefirot
in
the
toes
are
particular
and
general,
since
first,
the
particular
came
out,
the
legs,
since
the
Guf,
Tifferet,
is
not
seen
with
them,
as
they
are
outside
the
Guf.
For
this
reason,
they
are
not
regarded
as
having
split
from
the
Guf
like
the
hands,
but
rather
that
they
emerged
without
prior
incorporation
of
the
Guf,
Tifferet,
and
afterwards
Yesod
came
and
united
them
with
one
another.
It
follows
that
the
general
is
after
the
particular.
There
is
a
great
difference,
since
if
the
general
comes
before
the
particular,
no
judgment
is
seen
in
the
left,
since
to
begin
with,
it
was
sweetened
in
the
general,
before
it
emerged
into
a
state
of
particular.
Conversely,
if
the
particular
comes
before
the
general,
then
the
judgment
and
dispute
between
right
and
left
becomes
revealed
until
the
general
comes
and
unites
them.
The
reason
that
from
the
Chazeh
and
above,
it
is
considered
that
the
general
emerged
before
the
particular,
is
that
ZA
receives
the
three
lines
from
Ima,
and
you
find
that
the
middle
line
drew
to
it
the
three
lines
right
and
left
of
Ima,
too.
Thus,
the
middle
line
of
ZA
comes
first
and
causes
the
two
lines,
his
right
and
left.
All
this
is
from
the
Chazeh
and
above.
Conversely,
in
NHY,
which
are
outside
the
Guf,
the
sweetening
of
the
Guf,
Tifferet,
cannot
protect
them.
As
a
result,
the
particular
emerged
unsweetened
in
the
middle
line,
and
then
the
general,
which
is
Yesod.
333.
Thus,
why
is
it
written,
“And
his
legs
stood
in
that
day”?
It
means
that
they
are
not
outside
the
Guf,
ZA,
since
they
are
attributed
to
him.
However,
the
Raglayim
[legs]
of
the
Guf,
means
those
with
judgment
to
avenge
against
the
wicked.
They
are
called
“those
with
legs,”
from
whom
there
are
harsh
judgments.
They
grip
those
with
judgments
below,
in
the
bottom
Sefirot,
which
are
called
Raglayim,
and
it
is
written
about
it,
“And
his
legs
stood
in
that
day.”
The
Holy
Idra
Rabah
The
Whole
of
Man
[Adam]
334.
All
those
corrections
above,
in
the
holy
Guf,
which
is
the
whole
of
man,
are
extended
from
each
other
and
grip
each
other.
They
water
each
other
like
the
blood
is
extended
through
the
flowing
of
the
tendons
to
here
and
to
here,
from
one
place
to
another
place,
and
water
the
body.
Similarly,
here,
too,
they
water
each
other
and
shine
for
each
other
until
they
illuminate
all
the
worlds
and
are
blessed
thanks
to
them.
335.
All
the
Sefirot
that
were
not
incorporated
in
the
Guf,
in
the
middle
line,
but
are
extended
from
the
left
line,
are
all
abominable,
impure,
and
defile
anyone
who
approaches
them
to
know
things
from
them.
336.
What
is
the
lust
of
the
shells
for
disciples
of
the
wise?
It
is
because
they
see
in
them
a
holy
body,
and
they
want
to
be
incorporated,
to
suckle
from
that
body.
Hence,
are
disciples
of
the
wise
holy
angels,
who
are
not
at
all
in
a
body?
No;
if
they
were
outside
the
whole
of
the
holy
body,
the
middle
line,
they
would
not
be
holy
and
they
would
not
exist.
Thus,
they
are
all
in
the
whole
of
man,
in
the
middle
line,
except
for
those
who
are
not
included
in
the
body,
but
in
the
left
line,
who
are
impure
and
defile
anyone
who
approaches
them.
337.
They
are
all
from
the
spirit
of
the
left,
which
is
not
sweetened
in
Adam,
the
middle
line,
ZA,
and
they
went
out
from
the
general,
the
holy
body,
and
were
not
adhered
to
it.
For
this
reason,
they
are
all
impure
and
walk
and
roam
the
world,
and
come
into
the
hole
of
the
great
abyss
where
He
sank
Cain,
to
adhere
to
the
first
judgment,
called
Cain,
who
went
out
from
the
whole
of
the
body
downward,
since
he
was
left
without
right.
They
fly
and
roam
the
whole
world,
and
fly
and
do
not
adhere
to
the
general
of
the
Guf,
to
the
middle
line.
For
this
reason,
they
are
outside
all
the
camps
of
above
and
below,
and
they
are
impure.
It
is
written
about
them,
“His
dwelling
shall
be
outside
the
camp.”
338.
In
the
spirit
called
Hevel,
which
is
the
most
perfumed
in
the
whole
of
the
holy
body,
other
spirits,
which
are
more
perfumed,
come
out
and
adhere
to
the
Guf,
and
do
not
adhere.
They
are
all
hanging
in
the
air,
and
they
emerge
from
the
whole
of
the
impure
spirits.
They
hear
what
they
hear
above,
and
from
them,
the
spirits
below
know,
since
they
tell
them.
339.
When
the
whole
of
man
is
perfumed
above,
the
holy
body,
male
and
female,
whose
ZA
and
Nukva
connected
for
a
third
time
and
the
perfuming
of
everyone
emerged,
which
is
Shet
[Seth],
the
upper
and
lower
worlds
were
perfumed.
From
here,
the
world
of
above
and
of
below
were
completed,
namely
ZON
from
the
perspective
of
the
holy
Guf,
which
is
the
middle
line.
The
worlds
connect
and
grip
one
another,
and
become
one
Guf,
Shet,
and
a
spirit
is
drawn
and
enters
that
Guf.
In
all
of
them,
only
one
is
seen,
as
it
is
written,
“Holy,
Holy,
Holy
is
the
Lord
of
Hosts,”
“The
whole
earth
is
full
of
His
glory,”
for
everything
is
one
body,
since
the
three
times
Holy
are
three
lines
that
became
one.
340.
When
ZA
and
his
Nukva
were
perfumed
with
one
another,
the
judgment
was
connected
to
mercy,
and
the
Nukva
was
perfumed
with
the
male,
ZA.
For
this
reason,
they
do
not
ascend
a
female
without
a
male.
One
who
excludes
himself
in
this
world
from
the
whole
of
man,
from
the
middle
line,
when
he
comes
out
from
this
world,
he
is
not
included
in
the
whole
of
man,
called
a
“holy
body,”
ZA,
and
holy
BYA.
Instead,
he
enters
among
those
who
are
not
considered
man,
impure
BYA,
who
went
out
from
the
general
body,
which
is
the
middle
line.
341.
It
is
written,
“We
will
make
for
you
ornaments
of
gold,
studded
with
silver,”
for
the
judgment
of
gold,
the
illumination
of
Hochma
on
the
left,
will
be
perfumed
with
Rachamim
[mercy],
the
dots
of
silver,
meaning
that
Hochma
clothed
in
Hassadim,
and
there
is
no
judgment
in
which
there
is
no
Hassadim,
since
they
have
been
incorporated
in
each
other.
It
is
written
about
this,
“Your
cheeks
are
lovely
with
ornaments,
your
neck
with
strings
of
beads.”
The
ornaments
are
ornaments
of
gold,
from
the
left.
The
beads
are
the
dots
of
silver,
right,
Hesed.
“Your
neck”
is
the
whole
of
the
Nukva,
the
queen,
Malchut,
since
in
the
neck,
there
is
the
sanctifier
of
above,
Yesod
of
Malchut.
Jerusalem
of
below,
the
sanctifier
in
it
is
also
called
“neck.”
All
this
is
after
the
Nukva
is
perfumed
by
the
male,
and
the
whole
of
man
is
made.
This
is
the
whole
of
the
faith,
in
the
whole
of
man
there
is
all
the
wholeness
of
the
faith.
342.
He
who
is
called
Adam
and
his
soul
departed
from
him
and
he
died,
must
not
be
left
at
home
overnight,
to
place
him
at
night
on
the
floor,
for
the
dignity
of
that
body,
so
there
will
be
no
dishonor
in
it,
that
it
is
a
body
without
a
soul,
as
it
is
written,
“Man,
with
what
is
precious,
let
him
not
stay
overnight;
he
is
like
the
beasts
that
perish.”
Man,
who
is
more
precious
than
all
that
is
precious,
let
him
not
stay
overnight
after
his
death,
since
if
they
do
so,
they
are
as
beasts,
for
after
his
death,
he
is
akin
to
a
beast.
As
beasts
are
not
regarded
as
man,
which
is
why
a
holy
spirit
is
not
seen
in
them,
so
the
dead
man
is
as
a
beast,
a
body
without
a
spirit.
For
this
reason,
that
body,
who
is
the
most
dignified,
no
dishonor
shall
be
seen
in
it.
343.
Whoever
keeps
the
body
overnight
when
it
is
without
spirit
makes
a
flaw
in
the
Guf
in
the
worlds,
in
the
upper
Adam.
This
is
why
it
is
forbidden
to
sleep
overnight
in
a
holy
place,
in
the
land
where
he
dwells,
in
the
Land
of
Israel,
since
this
honorable
Guf
is
called
the
“form
of
the
king,”
and
if
he
sleeps
in
it,
he
seems
like
one
of
the
beasts,
without
a
spirit,
like
a
beast.
344.
It
is
written,
“And
the
sons
of
the
gods
saw
the
daughters
of
man.”
They
drifted
from
holiness
and
fell
into
the
hole
of
the
great
abyss.
The
daughters
of
man,
who
is
ZA,
who
are
from
the
phase
of
Hevel,
who
is
more
perfumed
in
the
whole
of
the
holy
body,
and
it
is
written,
“And
they
bore
to
them.
These
were
the
mighty
men
who
are
from
the
world,
the
men
of
renown.”
“World,”
the
days
of
the
world,
ZA.
However,
they
are
from
the
Sitra
Achra,
who
once
adhere
to
ZA,
and
once
do
not.
They
adhere
to
the
Guf
and
do
not
adhere.
They
are
all
hanging
in
the
air.
The
men
of
renown
are
from
Malchut,
who
is
called
“name”;
they
are
not
from
ZA,
who
is
called
“world.”
They
are
the
spirits
from
the
left,
which
is
not
perfumed
in
Adam.
This
is
why
spirits
and
demons
come
out
from
them
to
the
world,
to
adhere
to
the
wicked.
345.
It
is
written,
“The
fallen
ones
who
were
in
the
earth.”
It
comes
to
extract
the
others,
who
were
not
in
the
earth,
who
are
not
from
Malchut,
earth.
The
fallen
ones
are
Aza
and
Azael.
They
were
in
the
earth,
which
are
the
spirits
of
the
left,
which
do
not
adhere
to
ZA
but
to
Malchut,
earth,
left.
The
sons
of
the
gods
were
not
in
the
earth,
in
Malchut,
but
rather
adhere
and
do
not
adhere
to
the
holy
body,
ZA.
346.
It
is
written,
“And
the
Lord
regretted
that
he
had
made
man
on
the
earth.”
He
came
to
take
out
the
Adam
of
above,
who
was
not
in
the
earth,
since
he
is
not
from
Malchut,
earth,
since
the
whole
judgment
of
the
flood
was
only
in
Malchut,
earth,
and
not
above
it.
“And
the
Lord
regretted”
is
written
about
ZA.
It
is
also
written,
“And
He
was
saddened
in
His
heart”
that
the
acts
of
the
lower
ones
reach
ZA,
to
distinguish
from
one
who
is
not
saddened
by
the
acts
of
the
lower
ones,
since
the
lower
ones
do
not
blemish
them.
This
is
above
ZA.
“In
His
heart,”
since
He
showed
this
to
the
heart
of
all
the
hearts,
AA,
who
is
clothed
in
the
internality
of
ZA.
347.
“And
the
Lord
said,
I
will
wipe
out
man,
whom
I
have
created
from
the
face
of
the
earth.’”
“From
the
face
of
the
earth”
comes
to
extract
Adam
from
Malchut,
Adamah
[earth].
Is
it
only
Adam
below,
and
Adam
above
was
not
blemished
at
all
by
this?
After
all,
it
is
impossible
to
extract
or
divide
them
whatsoever
since
one
does
not
stand
without
the
other,
and
when
we
wipe
out
Adam
below,
we
also
blemish
Adam
above.
348.
If
Hochma,
who
is
more
concealed
than
all,
Hochma
of
AA,
were
to
shine
to
Malchut,
everything
would
have
been
corrected
as
in
the
beginning,
and
there
would
have
been
no
flood,
as
it
is
written,
“I
am
wisdom,
I
dwell
with
slyness.”
Do
not
pronounce
it
“dwell
with,”
but
“housed,”
that
HS
says
about
Malchut,
who
is
called
slyness,
that
she
is
bottom
Hochma.
I,
Hochma,
housed
and
established
slyness,
who
is
Malchut.
And
since
there
was
a
flood
on
the
earth,
on
Malchut,
then
necessarily,
HS
did
not
shine
in
her.
349.
Were
it
not
for
the
correction
of
Adam,
the
world
would
not
exist,
as
it
is
written,
“The
Lord
established
the
earth
with
wisdom,”
and
it
is
written,
“And
Noah
found
favor
in
the
eyes
of
the
Lord.”
Hochma
is
drawn
in
the
correction
of
Adam.
He
established
the
earth
with
Hochma;
hence,
were
it
not
for
the
correction
of
Adam,
the
earth
would
not
exist.
Noah,
in
whom
there
was
the
correction
of
Adam,
the
earth
existed
thanks
to
him,
as
it
is
written,
“And
Noah
found
favor
in
the
eyes
of
the
Lord,”
who
saved
him,
and
by
him,
the
whole
world
existed.
350.
All
the
Mochin
depend
on
HS,
and
Hochma
is
the
whole
of
everything.
HS,
the
correction
of
Adam
was
strengthened
and
established
in
it,
settling
everything
in
its
correction,
each
in
its
place,
as
it
is
written,
“Wisdom
gives
strength
to
the
wise
man
more
than
ten
rulers,”
ten
Sefirot,
which
are
Adam’s
complete
correction.
Adam
is
the
correction
in
their
internality,
since
the
Mochin,
which
are
in
the
internality,
are
called
Adam,
as
from
him
the
spirit
exists.
351.
The
completeness
of
the
faith
of
the
one
who
stands
on
the
throne
is
seen
in
Adam’s
correction,
as
it
is
written,
“An
image
in
the
similitude
of
a
man
atop
him
from
above.”
Happy
is
he
who
knows
and
looks
at
the
hidden
things
and
is
not
mistaken
in
them,
since
these
things
were
given
only
to
those
who
sit
on
the
throne
of
judgment,
and
to
the
harvesters
of
the
field
who
came
in
and
went
out,
as
it
is
written,
“For
the
ways
of
the
Lord
are
straight;
the
righteous
will
walk
in
them,
and
the
wicked
will
fail
in
them.”
352.
Rabbi
Shimon
wept
and
said,
“If,
with
the
words
that
have
been
revealed
here,
the
friends
would
have
been
concealed
and
departed
from
this
world,
it
would
have
been
all
good,
since
they
have
not
been
revealed
to
anyone
in
this
world.”
He
reiterated
and
said,
“I
regret
my
words,
but
rather
that
they
will
be
rewarded
with
existing
in
this
world,
for
it
is
revealed
and
known
to
Atik
that
I
did
not
act
for
my
own
glory,
nor
for
the
glory
of
my
father’s
house,
or
for
the
glory
of
these
friends,
but
in
order
for
them
not
to
be
mistaken
in
His
ways
and
come
through
the
gate
of
His
hall
with
dishonor,
and
so
they
would
not
be
denied
entry.
Happy
is
my
portion
with
them
for
the
next
world.
The
Holy
Idra
Rabah
The
Departure
of
the
Three
Friends
353.
Before
the
friends
went
out
from
the
Idra
[Rashbi’s
cave],
Rabbi
Yosi
Ben
Yaakov,
Rabbi
Hizkiya,
and
Rabbi
Yisa
died.
The
friends
saw
that
the
holy
angels
were
carrying
them
in
the
Parsa,
and
Rabbi
Shimon
said
a
word
and
the
friends
calmed
down.
He
cried
out
and
said,
“Perhaps
a
decree
has
been
made
on
us
to
be
punished,
since
what
was
revealed
by
us,
has
never
been
revealed
since
the
day
when
Moses
stood
on
Mount
Sinai,
as
it
is
written,
“And
he
was
there
with
the
Lord
forty
days
and
forty
nights.”
What
am
I
here
if
this
is
why
they
were
punished?”
354.
He
heard
a
voice:
“Happy
are
you
Rabbi
Shimon,
and
happy
is
your
portion
and
the
portion
of
the
friends
who
live
with
you,
for
what
was
revealed
to
you
was
not
revealed
to
all
the
hosts
above.”
However,
it
is
written,
“Cursed
be
the
man
before
the
Lord
who
rises
up
and
builds
this
city
Jericho;
he
shall
lay
its
foundation
with
his
firstborn,
and
with
his
youngest
he
shall
set
up
its
gates.”
It
is
even
more
so
with
the
friends,
who,
with
a
great
and
courageous
desire
adhered
their
souls
at
that
time
when
they
were
taken
by
the
angels.
Happy
are
they,
for
they
departed
out
of
the
wholeness.
Jericho
is
the
posterior
of
Malchut,
where
there
is
the
curse.
Joshua
cursed
that
anyone
who
builds
her
posterior,
all
his
sons
will
die.
And
if
the
one
who
builds
and
completes
the
posterior
of
Malchut
is
like
that,
that
he
must
give
up
all
his
sons
for
her,
it
is
much
more
so
with
the
friends,
who,
with
a
great
and
courageous
desire,
adhered
their
souls,
completing
the
construction
of
the
anterior
of
Malchut,
where
there
is
the
blessing;
their
reward
is
certainly
great
indeed.
And
if
they
departed,
then
all
the
wholeness
has
come
to
them
with
the
departure.
Happy
are
they
that
they
have
departed
because
of
the
wholeness.
The
reason
for
their
departure
is
that
at
the
end
of
the
Idra,
they
reached
the
degree
of
the
end
of
correction,
at
which
time
the
Parsa
is
canceled,
and
the
whole
difference
between
from-the-Chazeh-and-below
to
from-the-Chazeh-and-above
is
canceled.
Therefore,
these
three
friends,
whose
souls
were
from
the
Chazeh
and
below,
were
canceled
and
rose
to
a
higher
degree,
becoming
as
the
degree
of
above
the
Chazeh.
And
since
the
general
has
not
achieved
this
correction,
they
had
to
depart
from
this
world
and
rise
up.
The
friends
saw
that
the
holy
angels
were
carrying
them
in
the
Parsa,
that
they
had
departed
because
of
the
cancelation
of
the
Parsa,
which
is
considered
that
angels
took
them
in
the
Parsa
that
has
departed.
Happy
are
they,
for
they
had
departed
because
of
the
wholeness,
since
the
wholeness
with
which
they
were
rewarded,
the
canceling
of
the
Parsa,
with
which
others
will
be
rewarded
only
at
the
end
of
correction,
this
is
what
caused
their
departure.
355.
While
the
matters
were
being
revealed,
upper
ones
and
lower
ones
were
excited,
and
a
voice
awakened
and
declared
in
250
worlds
that
ancient
matters
have
been
revealed
below.
And
while
these
were
perfuming
their
souls
with
these
words,
their
soul
went
out
with
a
kiss
and
connected
to
the
Parsa,
and
the
upper
angels
took
them
and
raised
them
up.
From
the
Chazeh
of
ZA
and
below,
it
is
regarded
as
250
worlds:
NH
is
two
hundred,
and
half
of
Tifferet
is
fifty.
The
reason
for
their
passing
is
because
the
part
from
the
Chazeh
and
below
received
its
full
correction
with
the
completion
of
the
Idra
and
the
Parsa
had
been
canceled.
Upper
ones
and
lower
ones
were
excited
that
the
revealing
of
the
secrets
corrected
the
entire
Partzuf,
both
from
the
Chazeh
and
above,
and
from
the
Chazeh
and
below.
Also,
a
voice
awakened
and
declared
in
250
worlds,
from
the
Chazeh
and
below,
that
ancient
matters
have
been
revealed
below,
that
all
the
corrections
that
pertain
to
from-the-Chazeh-and-below
are
revealed.
These
three
friends
were
from
the
phase
of
from-the-Chazeh-and-below.
Hence,
while
they
were
perfuming
their
souls
with
these
matters,
as
the
corrections
of
their
souls
were
being
completed,
their
soul
went
out
with
a
kiss,
and
was
tied
to
the
Parsa.
Because
their
souls
were
from
the
phase
of
the
Parsa,
after
the
250
worlds
were
completed
and
the
Parsa
was
canceled,
their
souls
rose
along
with
the
Parsa.
356.
Rabbi
Shimon
said,
“How
happy
is
the
portion
of
those
three,
and
how
happy
is
our
potion
for
the
next
world
thanks
to
this.”
A
second
voice
came
out
and
said,
“And
you
who
adhere
to
the
Lord
your
God,
are
alive
every
one
of
you
this
day.”
They
arose
and
went.
Wherever
they
looked,
scents
came
up.
Rabbi
Shimon
said,
“This
means
that
the
world
is
blessed
thanks
to
us.”
The
faces
of
all
of
them
were
shining,
and
the
people
of
the
world
could
not
look
at
them.
357.
Ten
went
into
the
Idra,
and
seven
came
out
of
it.
Rabbi
Shimon
was
happy,
and
Rabbi
Aba
was
sad.
One
day,
Rabbi
Shimon
was
sitting,
and
Rabbi
Aba
was
with
him.
Rabbi
Shimon
said
a
word,
and
they
saw
those
three
friends,
that
high
angels
were
bringing
them
and
showing
them
treasures
and
chambers
of
above,
because
of
their
glory,
and
were
admitting
them
into
the
mountains
of
the
pure
persimmon.
Rabbi
Aba’s
mind
was
calmed.
358.
Since
that
day,
the
friends
did
not
move
from
the
house
of
Rabbi
Shimon.
When
he
would
reveal
secrets,
only
they
were
there.
Rabbi
Shimon
would
call
them,
“We
are
seven
eyes
of
the
Lord,”
as
it
is
written,
“These
seven
are
the
eyes
of
the
Lord,”
which
is
written
about
us.
Rabbi
Aba
said,
“We
are
six
candles
that
shine
from
a
seventh,
from
Bina.
You
are
the
seventh
of
everyone,
since
there
is
no
existence
to
the
six,
HGT
NHY,
unless
from
the
seventh,
Bina,
for
everything
depends
on
the
seventh.”
Rabbi
Yehuda
would
call
him
Shabbat,
from
which
all
six
days
are
blessed,
as
it
is
written,
“Sabbath
to
the
Lord,
dedicated
[holy]
to
the
Lord.”
Just
as
Shabbat
[Sabbath]
is
dedicated
to
the
Lord,
so
Rabbi
Shimon
is
Shabbat,
dedicated
to
the
Lord.
The
Holy
Idra
Rabah
Elijah
359.
Rabbi
Shimon
said,
“I
wonder
about
that
girded
man
with
the
hair,”
who
is
Elijah,
why
was
he
not
in
our
Idra
when
those
holy
matters
were
revealed?”
In
the
meantime,
Elijah
came
with
three
drops
of
light
shining
in
his
face.
Rabbi
Shimon
told
him,
“What
is
the
reason
that
my
lord
was
not
at
the
wine
feast,
which
is
engraved
and
set
for
his
lord
in
the
day
of
Joy?”
360.
Elijah
told
him,
“As
you
live,
Rabbi,
seven
days
before
you
entered
your
Idra,
all
those
who
would
come
and
be
with
him
in
the
Idra
were
chosen
before
the
Creator.
I
was
ready
there,
and
I
wanted
to
be
before
Him
in
the
Idra,
but
then
they
tied
me
by
my
shoulders
and
I
could
not
walk,
since
on
that
day,
the
Creator
sent
me
to
make
miracles
for
Rav
Hamnuna
Saba
and
his
friends
who
were
given
to
the
palace
of
the
king.
I
made
a
miracle
for
them,
dropping
for
them
the
wall
of
the
king’s
hall,
and
they
were
entangled
by
the
ties
of
the
wall
and
fell
along
with
it,
and
forty-five
ministers
died.
I
took
out
Rav
Hamnuna
and
his
friends,
and
cast
them
to
Bikaat
Ono
and
they
were
saved.
I
set
before
them
bread
and
water
since
they
had
not
eaten
for
three
days,
and
that
whole
day
when
you
were
in
the
Idra,
I
did
not
part
from
them.
361.
“When
I
returned,
I
found
the
Parsa
that
all
those
pillars
took,
the
angels,
with
three
of
the
friends
on
it.
I
asked
the
angels
and
they
told
me
that
this
is
the
portion
of
the
Lord
from
the
joy
of
Rabbi
Shimon
and
his
friends.
Happy
are
you
Rabbi
Shimon,
and
happy
is
your
portion
and
the
portion
of
the
friends
who
sit
before
you.
Many
degrees
have
been
established
for
you
for
the
next
world,
many
illuminating
lights
are
destined
to
shine
for
you.
362.
“That
day,
fifty
crowns
were
crowned
to
Rabbi
Pinhas
Ben
Yair
your
father-in-law,
and
I
went
with
him
in
all
those
rivers
of
mountains
of
pure
persimmon,
and
he
chose
his
place
and
was
established.”
Rabbi
Shimon
said
to
him,
“The
righteous
are
tied
to
the
origin
of
the
crowns,
to
the
beginnings
of
months
and
occasions,
and
Sabbaths,
more
than
on
all
other
days.”
363.
Elijah
told
him,
“Even
all
those
on
the
outside
have
an
ascent
at
that
time,
as
it
is
written,
‘And
it
shall
come
to
pass
that
from
one
new
moon
to
another,
and
from
one
Sabbath
to
another,
all
flesh
shall
come
to
bow
down
before
Me.’
Those
on
the
outside,
who
are
not
righteous,
which
is
why
the
text
calls
them
‘all
flesh,’
if
they
come,
the
righteous
all
the
more
so.
‘From
one
New
Moon
to
another,’
since
then
the
patriarchs
are
crowned,
the
holy
Merkava
[chariot/structure],
HGT
of
ZA,
which
ascend
and
become
HBD.
“And
from
one
Sabbath
to
another,’
for
then
the
seventh
of
the
six
days
is
crowned,
as
then
Malchut
acquires
GAR,
as
it
is
written,
‘And
God
blessed
the
seventh
day.’
364.
“And
you,
Rabbi
Shimon,
the
seventh
of
the
six,
will
be
more
crowned
and
holy
than
all.
Three
delights,
three
meals,
which
are
present
in
the
seventh,
the
friends,
those
righteous,
are
destined
to
delight
in,
in
the
next
world
by
your
merit.
It
is
written,
‘And
call
the
Sabbath
a
‘delight,’
the
holy
one
of
the
Lord
‘honorable.’’
‘The
holy
one
of
the
Lord’
is
Rabbi
Shimon,
who
is
called
‘honorable’
in
this
world
and
in
the
next
world.”
Fear,
Humbleness,
and
Hassidut
135.
It
is
written,
“But
the
mercy
[Hesed]
of
the
Lord
is
from
the
world
and
to
the
world
on
those
who
fear
Him,
and
His
righteousness
to
children’s
children.”
How
great
is
the
fear
of
the
Creator,
that
humbleness
is
included
in
fear,
and
Hassidut
[the
quality
of
Hesed]
is
included
in
humbleness.
It
follows
that
anyone
in
whom
there
is
fear
of
sin
has
all
of
them.
One
who
has
no
fear
of
heaven
has
neither
humbleness
nor
Hassidut.
136.
One
who
exits
fear
and
clothes
in
humbleness,
humbleness
is
better,
and
he
is
incorporated
in
all
of
them,
as
it
is
written,
“Because
of
humbleness,
there
is
fear
of
the
Lord.”
Anyone
in
whom
there
is
fear
of
heaven
is
rewarded
with
humbleness.
Anyone
in
whom
there
is
humbleness
is
rewarded
with
Hassidut.
Anyone
in
whom
there
is
fear
of
heaven
is
rewarded
with
all
of
them.
With
humbleness,
as
it
is
written,
“Because
of
humbleness,
there
is
fear
of
the
Lord.”
With
Hassidut,
as
it
is
written,
“But
the
mercy
[Hesed]
of
the
Lord
is
from
the
world
and
to
the
world
on
those
who
fear
Him.”
137.
Anyone
in
whom
there
is
Hassidut
is
called
an
“angel
of
the
Lord
of
hosts,”
as
it
is
written,
“For
the
lips
of
a
priest
will
guard
knowledge,
and
they
should
seek
Torah
from
his
mouth,
for
he
is
an
angel
of
the
Lord
of
hosts.”
How
did
the
priest
merit
being
called
an
“angel
of
the
Lord
of
hosts”?
As
the
angel
of
the
Lord
of
hosts
is
above
in
heaven,
so
is
the
priest
an
angel
of
the
Lord
of
hosts
below.
138.
An
angel
of
the
Lord
of
hosts
above
is
Michael,
the
great
minister
who
comes
from
Hesed
of
above.
He
is
the
great
priest
of
above.
It
is
as
though
the
High
Priest
of
below
is
called
an
“angel
of
the
Lord
of
hosts,”
since
he
comes
from
the
side
of
Hesed,
and
Hesed
is
Rachamim
[mercy]
within
Rachamim.
This
is
why
there
is
no
priest
from
the
side
of
judgment.
A
priest
is
rewarded
with
Hesed
because
of
the
fear,
as
it
is
written,
“But
the
mercy
[Hesed]
of
the
Lord
is
from
the
world
and
to
the
world
on
those
who
fear
Him.”
139.
Why
is
it
written
“from
the
world
and
to
the
world”?
They
are
two
worlds,
ZA
and
Malchut,
two
worlds
that
returned
into
one
world,
uniting
with
each
other.
“From
the
world
and
to
the
world”
means
the
upper
rule,
Adam
of
above,
ZA,
and
Adam
of
below,
Malchut.
It
is
written,
“Days
of
old
[Hebrew:
the
world],”
and
it
is
written,
“Years
of
the
world,
which
are
written
about
ZA,
who
is
called
“world.”
140.
“But
the
mercy
[Hesed]
of
the
Lord
is
from
the
world
and
to
the
world
on
those
who
fear
Him,”
indicating
that
anyone
who
fears
sin
is
called
Adam
[man],
that
two
worlds
are
on
him,
which
are
called
Adam,
if
there
are
fear,
humbleness,
and
Hassidut
in
him,
since
fear
is
the
whole
of
everything.
141.
A
man
is
an
inclusion
of
male
and
female,
since
one
in
whom
male
and
female
have
been
connected
is
called
a
“man,”
and
then
he
is
fearing
heaven.
Moreover,
there
is
humbleness
in
him.
Even
more,
there
is
Hesed
[mercy]
in
him.
And
one
in
whom
there
are
no
male
and
female,
there
are
neither
fear
nor
humbleness,
nor
Hassidut
in
him.
This
is
why
man
is
called
the
“inclusion
of
everything.”
Since
he
is
called
“man,”
there
is
Hesed
in
him,
as
it
is
written,
“I
said,
‘Let
a
world
of
Hesed
be
built.’”
But
the
world
cannot
be
built
unless
there
are
male
and
female.
142.
It
is
also
written,
“But
the
mercy
[Hesed]
of
the
Lord
from
the
world
and
to
the
world
on
those
who
fear
Him,
and
His
righteousness
to
children’s
children,”
since
those
who
fear
Him
are
the
whole
of
man,
male
and
female,
for
otherwise,
there
is
no
fear
in
him.
“The
mercy
of
the
Lord
from
the
world
and
to
the
world”
are
the
priests,
who
come
from
the
side
of
Hesed.
They
inherit
this
lot,
which
comes
from
the
upper
world,
ZA,
to
the
lower
world,
Malchut.
“On
those
who
fear
him”
are
the
priests
below,
who
incorporate
male
and
female,
as
it
is
written,
“and
make
atonement
for
himself
and
for
his
house.”
His
house
is
the
Nukva
[female],
in
order
to
be
incorporated
in
the
man.
“And
His
righteousness
to
children’s
children,”
since
he
has
been
rewarded
with
children’s
children.
A
Priest
without
a
Mate
Is
Forbidden
in
the
Work
143.
“This”
is
Malchut,
as
it
is
written,
“because
she
[in
Hebrew:
this]
was
taken
out
of
Man,”
and
it
is
written,
“She
[in
Hebrew:
this]
shall
be
called
Woman.”
“This”
is
included
in
the
man,
ZA,
Hesed.
“This”
is
Nukva,
Hesed
is
male.
For
this
reason,
the
male,
who
comes
from
the
side
of
the
white,
Hesed,
is
called
Hesed,
and
“this”
is
called
“justice,”
since
she
comes
from
the
side
of
the
red,
which
is
left
and
judgment.
This
is
why
a
woman
is
called
a
“flame
of
fire”
and
“judgment.”
It
is
written,
“And
His
righteousness
for
children’s
children,”
and
it
is
not
written,
“His
Hesed
is
for
children’s
children.”
“His
righteousness”
means
His
righteousness
of
Hesed,
his
mate,
that
they
were
perfumed
in
one
another.
Because
His
righteousness
also
includes
the
male,
Hesed,
it
is
written
“and
His
righteousness.”
This
is
why
a
priest,
who
has
no
mate,
is
forbidden
to
work,
as
it
is
written,
“and
make
atonement
for
himself
and
for
his
house.”
144.
This
is
why
the
priest
is
forbidden
to
work
when
he
has
no
woman,
since
the
Shechina
[Divinity]
is
not
present
in
one
who
did
not
marry
a
wife.
The
priests
must
have
the
Shechina
present
in
them
more
than
the
whole
of
the
rest
of
the
nation.
And
when
the
Shechina
is
in
them,
there
is
Hesed
in
them,
and
they
are
called
Hassidim
and
must
bless
the
people,
as
it
is
written,
“And
Your
Hassidim
shall
bless
You.”
It
is
also
written,
“Your
Tummim
and
Your
Urim
to
the
man
who
is
Your
Hassid.”
Because
the
priest
is
called
Hassid,
he
must
bless.
This
is
why
it
is
written,
“Speak
to
Aaron
and
to
his
sons
saying,
‘Thus
shall
you
bless,’”
since
they
are
called
Hassidim,
and
it
is
written,
“And
Your
Hassidim
shall
bless
You.”
Thus
Shall
You
Bless
145.
“Thus
shall
you
bless
the
children
of
Israel,
say
to
them.”
“Thus
shall
you
bless,”
in
the
holy
tongue,
in
fear,
in
humbleness,
since
Malchut
is
called
Koh,
in
which
there
are
holiness,
fear,
and
humbleness.
“Thus
shall
you
bless”
is
justice,
Malchut,
who
is
called
Koh,
since
all
the
judgments
come
from
Koh
because
Koh
comes
from
the
word
Keheh
[dark]
for
when
Malchut
is
in
the
left,
she
is
dark
and
does
not
shine,
and
all
the
judgments
are
extended
from
her.
It
is
written,
“But
thus
[Koh]
far,
you
have
not
listened.”
It
is
as
Moses
threatens
in
the
name
of
Koh,
and
it
is
written,
“By
this
you
will
know
that
I
am
the
Lord,”
who
was
threatening
in
the
name
of
“this.”
It
is
all
one
since
Malchut
is
called
Koh
and
is
called
“this,”
and
it
is
written,
“neither
did
he
set
his
heart
to
this,
as
well,”
that
she
was
ready
to
destroy
his
country.
146.
Judgments
awaken
from
Koh,
from
Malchut.
When
Hesed
connected
with
her,
she
was
perfumed,
and
for
this
reason,
it
was
given
to
a
priest,
who
comes
from
Hesed,
so
that
Koh
would
bless
her
and
perfume
her.
This
is
why
it
is
written,
“Thus
shall
you
bless,”
meaning
although
that
Koh
is
in
judgments,
perfume
her
and
bless
her,
as
it
is
written,
“Thus
shall
you
bless
the
children
of
Israel,”
which
means
bless
Koh
with
this
Hesed
and
perfume
her
for
the
children
of
Israel
so
that
no
judgments
will
be
in
them.
147.
“Thus
shall
you
bless
the
children
of
Israel,
say
to
them.”
It
is
not
written
say
[in
plural
form]
but
say
[in
singular
form].
It
comes
to
extract,
for
once
the
villains
have
grown
many,
nothing
is
being
publicized,
since
they
were
not
commanded
to
publicize
the
name
Koh.
This
is
implied
from
the
words
“say
to
them,”
simply
say,
and
not
“tell
them.”
When
it
is
written,
“Thus
shall
you
bless,”
why
is
it
not
written
“tell
them”?
Rather,
if
they
merit,
tell
them,
for
the
blessings
reach
Israel.
If
they
do
not
merit,
simply
“say.”
148.
It
is
written,
“And
I
Daniel
alone
saw
the
vision,
and
the
people
who
were
with
me
did
not
see
the
vision,
but
great
dread
fell
upon
them.”
And
I
alone
saw?
But
they
were
prophets,
and
he
was
not
a
prophet!
And
who
are
they?
Hagai,
Zechariah,
and
Malachi.
Thus,
the
holy
became
secular
[not
holy].
But
it
is
written,
“did
not
see
the
vision.”
Why
were
they
afraid?
It
is
written
about
Daniel,
“I
saw,”
and
he
was
not
afraid.
And
he
was
not
a
prophet.
Thus,
secular
into
holiness?
That
is,
one
who
is
not
a
prophet
is
holier
than
a
prophet.
149.
However,
it
is
written,
“Though
an
army
may
encamp
against
me,
my
heart
shall
not
fear.
If
war
rises
against
me,
in
this
I
trust.”
“This”
is
Malchut.
“This”
was
his
lot
and
his
portion
to
strengthen
and
take
vengeances.
The
Creator
made
David
a
holy
Merkava
with
the
patriarchs,
and
he
received
more
high
and
holy
crowns
than
all
that
the
patriarchs
had
bequeathed
him.
King
David
inherited
kingship
and
his
sons
after
him.
And
in
the
place
of
the
upper
Malchut,
he
grew
strong
and
he
and
his
sons
inherited
this
Malchut
[kingship],
and
their
governance
did
not
move
for
many
generations.
150.
When
Malchut
awakened
to
David’s
sons,
there
is
no
one
to
rise
before
them,
as
it
is
written,
“And
I
Daniel
alone
saw
the
vision,”
which
is
Malchut,
who
is
called
a
“vision,”
since
he
was
from
David’s
sons,
as
it
is
written,
“Now
from
among
those
of
the
sons
of
Judah
were
Daniel,
Hananiah,”
and
others.
Hence,
he
saw
and
was
delighted
in
her,
for
she
was
from
the
side
of
the
inheritance
of
the
portion
and
lot
of
his
father
David.
And
because
she
was
his,
he
endured
her
and
did
not
fear,
while
the
others
could
not
endure
and
were
afraid.
Although
they
did
not
see,
their
saw
their
fortune.
When
that
Koh
awakens
in
her
judgments,
the
people
of
the
world
cannot
rise
against
her.
151.
But
when
the
priests
spread
their
hands,
which
come
from
Hesed,
the
Hesed
above
awakens
and
connects
to
this
Koh,
and
it
is
perfumed
and
blessed
with
a
shining
face
to
the
children
of
Israel,
and
the
judgments
are
removed
from
them,
as
it
is
written,
“Thus
shall
you
bless
the
children
of
Israel,”
and
not
the
rest
of
the
nations.
152.
For
this
reason,
the
priest
blesses
and
non-other,
so
that
Hesed
would
awaken
through
his
counting,
since
he
is
called
Hassid,
as
it
is
written,
“to
the
man
who
is
Your
Hassid,”
and
he
comes
from
the
side
of
Hesed.
It
is
written,
“And
Your
Hassidim
shall
bless
You.”
Do
not
pronounce
it
“shall
bless
you,”
but
“shall
bless
Koh.”
Thus
shall
you
bless,
with
the
explicit
name;
thus
shall
you
bless,
in
the
holy
tongue.
153.
When
the
priest
below
arises
and
spreads
out
his
hands,
all
the
holy
Sefirot
above
awaken
and
fix
themselves
so
as
to
be
blessed.
They
shine
from
the
depth
of
the
well,
Bina,
which
is
always
extended
to
them,
and
the
blessings
do
not
stop
and
become
springs
for
all
the
worlds,
which
are
blessed
and
watered
by
all
of
them.
154.
When
the
priests
raise
their
hands,
whisper
and
silence
are
made
in
all
the
worlds.
It
is
like
a
king
who
wanted
to
make
a
coupling
with
the
queen,
and
wanted
to
come
to
her
stealthily,
and
all
the
servants
awaken
at
that
time
and
whisper,
“But
the
king
is
coming
to
make
a
coupling
with
the
queen.”
The
queen
is
the
assembly
of
Israel,
Malchut.
155.
The
priest
must
raise
the
right
hand
over
the
left
hand,
as
it
is
written,
“And
Aaron
raised
his
hands
to
the
people
and
blessed
them.”
It
is
written
“his
hands”
[without
a
Yod,
in
Hebrew],
and
not
“his
hands”
[with
a
Yod]
because
of
the
merit
of
the
right
hand
over
the
left,
since
it
is
written,
“And
he
will
rule
over
you,”
that
the
male,
right,
will
rule
over
the
Nukva,
left.
156.
A
priest
who
wants
to
raise
his
hands
must
have
additional
holiness
to
his
holiness;
he
must
sanctify
his
hands
on
the
hand
of
the
holy
one,
the
Levite,
meaning
the
priest
must
take
the
holiness
of
the
water
from
his
hands,
as
it
is
written,
“You
shall
sanctify
the
Levites.”
It
is
also
written
about
the
Levites,
“Also,
bring
with
you
your
brethren
of
the
tribe
of
Levi,
the
tribe
of
your
father,
that
they
may
be
joined
with
you
and
serve
you
while
you
and
your
sons
are
with
you,”
which
are
included
in
your
father’s
tribe.
Thus,
any
priest
who
raises
his
hands
must
be
sanctified
by
a
holy
one,
so
that
additional
holiness
would
be
added
to
his
holiness.
And
therefore,
he
will
not
take
the
holiness
of
the
water
from
another
person
who
is
not
holy.
157.
The
Levite,
by
whom
the
priest
is
sanctified,
must
first
sanctify
himself.
Why
is
he
sanctified
by
a
Levite
and
not
by
another
priest?
Another
priest
should
not
sanctify
his
fellow
priest,
since
he
might
be
an
incomplete
priest,
who
is
forbidden
to
work,
and
a
complete
priest
should
not
be
blemished
by
the
blemished
one,
who
is
incomplete.
But
a
Levite,
who
is
complete
and
worthy
of
ascending
the
stand
to
do
the
work
of
the
tabernacle,
is
complete.
This
is
called
“holy,”
as
it
is
written,
“And
you
shall
sanctify
the
Levites.”
He
is
also
called
“pure,”
as
it
is
written,
“And
you
shall
purify
them.”
For
this
reason,
the
priest
must
add
holiness
to
his
holiness,
to
be
incorporated
with
a
Levite,
too,
since
the
state
of
purity
is
only
in
the
Levite.
158.
A
priest
who
raises
his
hands,
his
fingers
must
not
touch
each
other
so
that
each
of
the
holy
Sefirot
will
be
blessed
in
itself,
as
it
should
be,
since
the
holy
name
should
be
interpreted
with
inscribed
letters
so
as
not
to
mix
one
with
the
other,
and
he
will
aim
with
these
words.
159.
The
Creator
wanted
the
upper
ones
to
be
blessed
so
the
lower
ones
would
be
blessed,
since
after
the
upper
Sefirot
are
filled
with
the
abundance
of
blessings,
they
bless
the
lower
ones.
The
upper
ones,
which
are
holy
in
upper
holiness,
are
blessed
by
the
lower
ones,
who
are
holy
in
upper
holiness,
and
they
are
holier
than
all
the
holy
ones
below,
the
priests,
as
it
is
written,
“And
Your
Hassidim
shall
bless
You.”
160.
Any
priest
who
does
not
know
to
whom
he
blesses
and
what
is
the
blessing
that
he
blesses,
his
blessing
is
not
a
blessing,
as
it
is
written,
“For
the
lips
of
a
priest
should
guard
knowledge,
and
people
shall
seek
Torah
[instruction]
from
his
mouth.”
Daat
[knowledge]
is
the
Sefira
Daat
that
unites
HB.
“People
shall
seek
Torah
from
his
mouth,”
meaning
the
upper
ones
will
seek
from
the
mouth
of
ZA,
to
know
how
the
Torah
above,
which
is
called
“Torah,”
is
unified.
The
written
Torah
is
in
ZA,
who
is
called
the
“written
Torah,”
and
the
oral
Torah
is
in
Malchut,
who
is
called
the
“oral
Torah.”
The
priest
must
aim
with
these
words
of
above,
to
unify
the
holy
name
properly.
Say
to
Them
161.
The
holy
name
is
revealed
and
concealed.
The
revealed
one
is
written
with
Yod-He-Vav-He.
The
concealed
one
is
written
with
other
letters.
The
one
that
has
been
covered
is
concealed
from
all.
Even
the
one
that
has
been
revealed
is
covered
with
other
letters
because
of
the
one
that
is
more
concealed
of
all
that
is
concealed
that
is
inside.
The
revealed
name
is
ZA.
The
concealed
one,
AA,
is
covered
with
other
letters,
Aleph-Hey-Yod-Hey
[EKYEH],
which
is
the
name
of
Keter.
AA
is
clothed
in
the
internality
of
ZA,
and
even
the
one
that
has
been
revealed
is
covered
with
other
letters,
Aleph-Dalet-Nun-Yod
[ADNI],
the
name
of
Malchut.
Because
of
the
one
who
is
more
concealed
of
all
that
is
concealed,
AA,
who
is
clothed
in
the
internality
of
ZA,
ZA
is
covered,
too,
and
only
ADNI
is
revealed.
162.
Here
the
priest
must
add
the
holy
name
and
remove
the
Rachamim,
which
are
all
included
in
the
speaking
of
twenty-two
letters,
the
Ketarim
of
Rachamim.
This
is
the
name
of
the
twenty-two
letters
presented
in
the
Blessing
of
the
Priests
[part
of
the
Eighteen
Prayer].
The
twenty-two
qualities
of
Rachamim
[mercy]
are
concealed
in
the
letters
of
this
name,
which
are
the
thirteen
corrections
of
Dikna
of
Atik,
which
is
more
concealed
and
hidden
than
all,
and
the
nine
corrections
of
Dikna
that
were
revealed
from
ZA.
Nine
and
thirteen
are
twenty-two,
and
all
twenty-two
qualities
of
Rachamim
connect
in
the
combination
of
one
name
that
the
priest
was
aiming
when
he
raised
his
hands,
in
the
twenty-two
engraved
letters
in
the
name
twenty-two.
163.
When
there
was
humility
in
the
world,
the
name
of
the
twenty-two
letters
was
revealed
to
all.
When
insolence
increased
in
the
world,
it
was
concealed
in
its
letters.
When
it
was
revealed,
the
priest
would
aim
and
the
name
would
be
interpreted
and
revealed.
He
would
aim
with
the
blocked,
concealed,
and
hidden,
and
the
name
would
be
revealed
and
interpreted.
When
insolence
increased
in
the
world,
everything
became
concealed
in
inscribed
letters,
in
the
twenty-two
letters.
164.
Moses
said
all
twenty-two
qualities
of
Rachamim
on
two
occasions:
1)
He
said
thirteen
qualities
of
the
Atik
of
Atiks
that
is
more
concealed
than
all,
who
is
AA,
to
lower
them
to
the
place
where
judgment
is
present,
to
ZA,
to
subdue
the
judgments.
They
are
the
thirteen
qualities
of
Rachamim
that
he
said
in
the
portion
Ki
Tissa,
“Merciful
and
gracious
God,”
etc.
2)
He
said
nine
qualities
of
Rachamim
that
are
incorporated
in
ZA
and
shine
from
Atik
that
is
more
concealed
than
all,
which
are
said
in
the
portion
Shlach:
Patient
and
very
kind,”
etc.
The
priest
contains
them
when
he
raises
his
hands
to
bless
the
people,
and
you
find
that
all
the
worlds
are
blessed
on
the
side
of
Rachamim,
which
are
extended
from
the
concealed
Atik,
who
is
more
concealed
than
all.
All
those
twenty-two
letters
in
the
name
that
emerges
from
the
Blessing
of
the
Priests
are
concealed
qualities,
the
twenty-two
qualities
of
Rachamim.
165.
There
are
fifteen
letters
in
the
three
words
[in
Hebrew]
“The
Lord
will
bless
you
and
preserve
you.”
These
are
three
verses
in
the
Blessing
of
the
Priests,
and
three
names,
where
in
each
verse
there
is
one
name
of
the
Lord
[HaVaYaH],
which
are
twelve
letters.
This
is
so
because
in
each
name
there
are
four
letters,
and
three
times
four
is
twelve.
With
the
three
verses,
they
are
fifteen,
which
are
incorporated
opposite
them
in
the
fifteen
letters
of
“The
Lord
will
bless
you
and
preserve
you.”
The
priest
aims
in
all
of
this.
All
the
upper
ones
and
lower
ones
are
perfumed
in
the
twenty-two
letters,
in
the
name
twenty-two,
which
are
concealed
in
these
three
verses
of
the
Blessing
of
the
Priests,
which
correspond
to
the
twenty-two
qualities
of
Rachamim
that
contain
everything.
This
is
why
it
is
written,
“say
to
them,”
and
not
“tell
them,”
that
he
should
aim
in
all
those
degrees.
“Say,”
with
hidden
words
of
above.
“Say,”
with
the
count
of
248
organs
in
a
person,
minus
one.
Minus
one,
since
all
248
are
dependent
on
the
upper
one,
AA,
and
all
are
blessed
in
this
blessing
in
these
three
verses,
“Say
to
them.”
“To
them,”
to
include
the
upper
ones
and
lower
ones
in
the
blessing.
166.
What
did
David
see
that
he
said,
“You
preserve
man
and
beast,
O
Lord”?
With
man,
it
is
fitting,
but
why
a
beast?
It
is
all
in
the
calculation
of
the
salvation.
If
they
merit,
they
are
saved
like
man;
if
they
do
not
merit,
they
are
saved
like
a
beast.
167.
The
Creator
called
Israel
Adam
[man],
such
as
above,
ZA,
and
He
called
them
beast,
all
in
one
verse,
as
it
is
written,
“And
You
are
My
flock,
the
flock
of
My
pasture,
you
are
man.”
This
is
so
because
Israel
are
called
“man”
and
“beast.”
For
this
reason,
“You
preserve
man
and
beast,
O
Lord.”
If
they
merit,
they
are
called
“man,”
such
as
above.
If
they
do
not
merit,
they
are
called
“beast,”
and
all
are
blessed
at
the
same
time.
Man
above
is
ZA,
HaVaYaH
filled
with
the
letters
Aleph,
which
is
Adam
[man]
in
Gematria
(45).
The
beast
below,
Malchut,
is
HaVaYaH
filled
with
the
letters
Hey,
which
is
Behema
[beast]
in
Gematria
(52).
In
Israel,
too,
there
are
two
degrees,
man
and
beast,
those
souls
that
are
drawn
from
ZA
and
those
souls
that
are
drawn
from
Malchut.
This
is
“You
save
man
and
beast,
O
Lord.”
168.
There
is
no
blessing
below
before
it
is
present
above,
first.
When
it
is
present
above,
it
is
also
present
below.
Everything
depends
on
above,
for
better
and
for
worse.
For
better,
as
it
is
written,
“I
will
answer
the
heaven,
and
they
will
answer
the
earth.”
For
worse,
as
it
is
written,
“The
Lord
will
command
the
hosts
of
above,
above,
and
the
kings
of
the
earth,
on
the
earth.”
169
This
is
why
it
is
written,
“Say
to
them,”
indicating
that
the
upper
ones
and
lower
ones
will
all
be
blessed
together.
In
the
beginning,
it
is
written,
“Thus
shall
you
bless,”
and
afterwards,
“the
children
of
Israel,”
simply
“tell
them.”
It
is
not
written,
“Say
to
Israel,”
so
that
all
will
be
blessed
together,
upper
ones
and
lower
ones,”
The
Lord
will
bless
you,”
above,
“and
preserve
you,”
below.
“The
Lord
will
shine
His
face
to
you,”
above,
“and
pardon
you,”
below.
“The
Lord
will
lift
up
His
face
to
you,”
above,
“and
give
you
peace,”
below.
170.
All
are
blessed
together
in
the
twenty-two
engraved
letters
of
the
holy
name,
incorporated
and
concealed
in
the
Blessing
of
the
Priests.
All
are
blessed
in
the
twenty-two
letters.
They
are
Rachamim
within
Rachamim,
and
there
is
no
judgment
in
them.
“The
Lord
will
lift
up
His
face
to
you.”
Is
“lift
up”
not
judgment?
“Lift
up”
means
take
away
and
remove,
so
that
judgment
is
not
present
whatsoever.
When
the
Priest
Raises
His
Hands
171.
When
the
priest
raises
his
hands,
the
people
must
not
look
at
him,
since
the
Shechina
is
in
his
hands.
Since
they
do
not
see,
how
does
it
harm
them?
After
all,
it
is
written,
“For
man
shall
not
see
me
and
live.”
In
their
life,
they
do
not
see,
but
only
in
their
death,
they
see.
However,
since
the
holy
name
is
implied
in
the
fingers
of
their
hands,
and
one
must
be
fearful,
and
although
they
do
not
see
the
Shechina,
they
should
not
look
at
the
hands
of
the
priests
so
that
the
people
will
not
be
insolent
toward
the
Shechina.
172.
When
the
priest
raises
his
hands,
the
people
should
sit
in
fear
and
dread,
and
know
that
that
time
is
a
time
of
good
will
in
all
the
worlds,
and
the
upper
ones
and
lower
ones
are
blessed,
and
there
is
no
judgment
in
all
of
them.
This
is
the
time
when
the
concealed
is
revealed,
the
Atik
of
Atiks,
in
ZA,
and
there
is
peace
in
all
the
worlds.
173a.
In
the
beginning
of
these
three
verses
there
is
Yod,
Yod,
Yod:
Yod
of
“will
bless
you,”
Yod
of
“will
shine,”
and
Yod
of
“will
lift
up.”
All
of
them
come
to
show
the
complete
faith,
and
that
whoever
should
be
blessed
by
Atik,
which
is
Yod
of
HaVaYaH,
will
be
blessed.
Yod-Yod-Yod
is
three
times
that
ZA
is
blessed
with
everything
from
Atik.
The
three
letters
Yod
correspond
to
the
three
lines,
since
“will
bless
you”
is
the
right
line,
“will
shine”
is
the
left
line,
and
“will
lift
up”
is
the
middle
line.
For
this
reason,
“The
Lord
will
bless
you”
is
above,
for
ZA
to
receive
from
Atik,
and
“will
preserve
you”
is
below,
for
Israel.
173b.
Anyone
who
regrets
in
his
dream
should
come
when
the
priests
stretch
out
their
hands
and
say,
“Master
of
the
world,
I
am
Yours
and
my
dreams
are
Yours,”
since
at
that
time,
there
is
mercy
in
all
the
worlds,
and
one
who
prays
his
prayer
for
his
sorrow,
the
judgment
turns
for
him
into
mercy.
The
Blessing
of
the
Priests
174.
It
is
a
commandment
for
the
priest
to
bless
the
people
every
day
by
raising
up
of
the
fingers,
and
to
bless
a
blessing
every
day
so
there
are
blessings
above
and
below.
The
five
fingers
of
the
right
are
more
important
than
those
of
the
left.
Hence,
with
the
blessing
that
the
priest
blesses
the
people,
he
should
raise
the
right
above
the
left.
175.
When
the
priest
stretches
out
his
hands,
the
Shechina
is
present
on
those
fingers
since
the
Creator
agrees
with
the
priests
in
these
blessings,
and
Israel
are
blessed
from
above,
from
the
Shechina
that
is
present
on
the
fingers,
and
from
below,
from
the
priest
who
is
blessing.
176.
The
things
they
do
below
awaken
their
corresponding
things
above.
By
the
spreading
of
the
priest’s
fingers
below,
the
Shechina
awakens
to
come
and
be
on
them.
Several
things
in
the
world
awaken
things
above;
this
is
the
reason
for
the
shaking
of
the
Lulav
and
the
blowing
of
the
Shofar
[festive
ram’s
horn].
It
is
also
in
the
ten
fingers
that
the
Shechina
is
awakened
to
be
present
on
them,
and
ten
degrees
above
are
awakened
to
shine,
the
ten
Sefirot
of
ZA.
177.
For
this
reason,
it
is
forbidden
for
one
to
raise
one’s
fingers
for
no
reason,
except
in
prayer,
and
in
blessings,
and
in
the
name
of
the
Creator.
Raising
the
fingers
is
an
awakening
of
the
holy
name
and
faith.
Raising
the
fingers
appoints
ten
rulers
by
raising
them,
since
the
fingers
indicate
the
revealing
of
Hochma.
Also,
the
priest
must
bless
with
a
good
eye,
with
the
consent
of
the
Shechina.
178.
When
a
blessing
comes
out
from
the
mouth
of
a
priest,
sixty
letters
in
the
Blessing
of
the
Priests
come
out
and
fly
in
the
firmament,
and
sixty
ministers
are
appointed
over
each
letter,
and
everyone
thanks
for
all
the
blessings.
There
are
sixty
letters
in
the
blessings
since
Israel
are
sixty
myriads
(600,000),
and
they
are
always
in
sixty
myriads
in
the
world,
and
each
of
the
letters
in
the
blessings
is
one
myriad.
For
this
reason,
they
correspond
to
sixty
myriads
in
Israel.
179.
The
holy
name
that
comes
out
from
the
Blessing
of
the
Priests
rises
up
to
the
throne
above,
Bina,
and
the
upper
Shechina,
Bina,
and
the
lower
Shechina,
Malchut,
thank
and
agree
with
the
priest
in
these
blessings.
Then
all
those
sixty
appointees
over
each
letter
are
blessed,
and
this
is
why
it
is
written,
“So
they
shall
put
My
name
on
the
children
of
Israel,
and
I
will
bless
them,”
and
then
the
Creator
blesses
Israel.
180.
The
Blessing
of
the
Priests:
May
the
Lord
bless
you;
may
the
Lord
shine;
may
the
Lord
lift
up.
The
origin
of
these
three
names
is
Yod
Hey
Vav
Hey,
holiness,
EKYEH-EKYEH-EKYEH,
that
from
his
origin
is
Yod-He-Vav-He.
The
connection
of
the
two
of
them,
the
unification
of
the
two
of
them,
is
ADNI,
in
which
there
are
the
letters
Aleph-Yod.
A
fourth
Aleph-Yod
is
implied
from
the
two
explicit
names
in
them.
The
name
Yod-Bet-Kof
is
an
acronym
for
unification-blessing-holiness
[in
Hebrew],
which
are
three
names
EKYEH
HaVaYaH
ADNI,
which
are
Yod-Bet-Kof
(112)
in
Gematria.
First,
The
Zohar
interprets
the
blessing,
which
is
the
Blessing
of
the
Priests.
It
says,
“May
the
Lord
bless
you;
may
the
Lord
shine;
may
the
Lord
lift
up.
The
origin
of
these
three
names
is
Yod
Hey
Vav
Hey,
for
the
blessing
is
HaVaYaH,
and
they
are
the
three
names
HaVaYaH
in
the
Blessing
of
the
Priests.
They
correspond
to
three
lines,
three
letters
Yod
in
HaVaYaH
filled
with
SAG
(63
in
Gematria),
Yod-Hey-Vav-Hey,
for
the
three
letters
Yod
of
SAG
are
the
acronym
of
these
three
HaVaYot.
Now
it
interprets
holiness.
It
says
that
the
origin
of
holiness,
EKYEH-EKYEH-EKYEH,
is
Yod-He-Vav-He,
that
holiness
is
EKYEH,
and
they
are
three
EKYEH
corresponding
to
three
lines,
three
letters
Aleph
in
HaVaYaH
filled
with
MA
(45
in
Gematria)
like
this:
Yod-He-Vav-He.
This
is
so
because
these
three
letters
Aleph
are
the
acronym
of
three
EKYEH.
Now
it
interprets
unification.
It
says
that
the
connection
of
the
two
of
them,
the
unification
of
the
two
of
them,
is
ADNI,
that
the
unification
of
these
two
names
HaVaYaH
EKYEH
in
holiness
and
in
the
blessing
is
in
the
name
ADNI,
in
which
there
are
the
letters
Aleph-Yod.
For
this
reason,
the
acronyms
of
two
names,
EKYEH
HaVaYaH,
are
in
it,
where
the
Aleph
is
of
EKYEH,
the
Yod
is
of
HaVaYaH,
implying
that
the
two
names
EKYEH
HaVaYaH
are
united
in
the
Aleph-Yod
of
ADNI.
Since
there
are
three
EKYEH
and
three
HaVaYot,
corresponding
to
three
lines,
which
are
three
letters
Yod
in
HaVaYaH
filled
with
SAG,
and
three
letters
Aleph
in
HaVaYaH
filled
with
MA,
you
find
that
after
their
unification
with
each
other,
they
are
three
times
Aleph-Yod,
since
in
each
line
there
are
Aleph-Yod
corresponding
to
the
acronym
EKYEH-EKYEH,
and
the
Aleph-Yod
in
ADNI
in
Malchut
receive
from
the
three
Aleph-Yod
in
these
three
lines.
So
They
Shall
Put
My
Name
181.
“So
they
shall
put
My
name”
means
that
they
will
correct,
that
through
their
blessing,
the
priests
will
correct
the
Sefirot
of
the
right
to
the
right,
and
the
Sefirot
the
left
to
the
left.
They
must
not
err
in
them
and
correct
everything
so
the
upper
ones
and
lower
ones
are
blessed.
182.
If
they
do
so,
it
is
written,
“And
I
will
bless
them,”
those
priests,
as
it
is
written,
“And
those
who
bless
you
are
blessed,”
and
as
it
is
written,
“And
I
will
bless
those
who
bless
you.”
They
bless
the
people,
and
I
will
bless
those
who
bless.
183.
A
priest
whom
the
people
does
not
love
will
not
raise
his
hands.
There
is
a
story
about
a
priest
who
arose
and
raised
his
hands,
and
before
he
completed,
he
became
a
pile
of
bones,
since
he
did
not
bless
with
love.
And
another
priest
arose
and
raised
his
hands
and
blessed,
and
corrected
that
day.
Any
priest
who
does
not
love
the
people,
or
that
the
people
does
not
love
him,
will
not
raise
his
hands
to
bless
the
people,
as
it
is
written,
“the
good-eyed,
he
will
be
blessed.”
Do
not
pronounce
it
“will
be
blessed,”
but
“will
bless.”
184.
It
is
said
about
that
wicked
one
Balaam
that
when
he
gave
himself
up
to
bless
Israel,
he
was
looking
with
an
evil
eye
so
the
blessing
would
not
come
true.
He
hung
his
words
on
the
evil
eye,
as
it
is
written,
“The
oracle
of
Balaam
the
son
of
Beor,”
for
Beor
hated
them
more
than
all
the
people
in
the
world.
185.
It
is
written,
“Open
your
eyes,”
to
bless.
The
blessing
of
Rav
Hamnuna
Saba,
he
would
say
it
like
this:
May
the
Creator
open
His
eyes
on
you.”
It
is
written
about
the
wicked,
“The
oracle
of
the
man
whose
eye
is
open,”
so
they
would
not
be
blessed
by
him.
For
this
reason,
the
priest
who
blesses
with
a
good
eye,
his
blessing
comes
true,
and
one
who
does
not
bless
with
a
good
eye,
it
is
written,
“Do
not
eat
the
bread
of
an
evil
eyed
man,
nor
desire
his
delicacies,”
meaning
do
not
want
any
blessing
from
him
at
all.
186.
“But
the
Lord
your
God
would
not
listen
to
Balaam.”
Should
it
not
have
written
“to
Balak,”
since
Balak
did
everything?
However,
because
he
was
closing
his
eyes
so
that
Israel
would
not
be
blessed,
the
Creator
said
to
Balaam,
“Wicked!
You
closed
your
eyes
so
that
My
children
would
not
be
blessed,
I
will
open
My
eyes,
and
I
will
turn
all
the
things
you
say
into
blessings,”
as
it
is
written,
“And
the
Lord
your
God
will
turn
for
you
the
curse
into
a
blessing,
since
the
Lord
your
God
loves
you.”
187.
It
is
written,
“The
good
eyed,
he
will
be
blessed,
for
he
has
given
of
his
bread
to
the
poor.”
“Of
his
bread,”
as
it
is
written,
“the
bread
of
his
God
from
the
Holy
of
Holies,”
meaning
that
the
bread
of
his
God
came
out
from
the
Holy
of
Holies.
For
this
reason,
“He
has
given
of
his
bread
to
the
poor.”
How
beloved
are
Israel
by
the
Creator,
for
the
upper
ones
are
not
blessed
unless
for
Israel.
The
good
eyed
is
Yesod.
The
poor
is
Malchut.
Bina
is
the
Holy
of
Holies.
This
means
that
the
Holy
of
Holies,
Bina,
the
abundance
called
“bread
of
his
God,”
comes
out
from
her.
The
good
eyed,
Yesod,
gave
of
his
bread,
the
abundance
of
Bina,
called
the
“bread
of
his
God,”
to
the
poor,
to
Malchut.
188.
The
Creator
swore
that
He
would
not
enter
the
Jerusalem
of
above,
the
complete
coupling
of
Yod-Hey,
until
Israel
enter
the
Jerusalem
of
below,
until
the
complete
redemption,
as
it
is
written,
“A
holy
one
in
your
midst,
and
I
will
not
come
into
a
city,”
that
as
long
as
the
Shechina
is
in
exile,
the
name
of
above
is
incomplete,
and
as
long
as
all
the
corrections
have
not
been
corrected,
prior
to
the
end
of
correction,
it
is
as
though
the
holy
name
remains
deficient.
This
is
so
because
there
are
two
couplings
in
AVI:
internal
and
external.
The
Creator
swore
that
He
would
not
enter
the
Jerusalem
of
above
in
the
inner
coupling
of
Yod-Hey,
which
are
AVI.
However,
the
external
coupling
of
AVI
is
applied
in
the
6,000
years.
It
was
said
about
the
internal
coupling,
as
though
the
holy
name
remains
deficient,
but
not
about
the
external
coupling.
189.
Rabbi
Zira
said
to
Rabbi
Aba,
“I
saw
the
face
of
the
Shechina,
and
one
who
sees
the
face
of
the
Shechina
should
walk
and
run
after
her,
as
it
is
written,
‘Let
us
know,
let
us
pursue
the
knowledge
of
the
Lord,’
and
it
is
written,
‘Many
nations
shall
come
and
say,
‘Come,
let
us
go
up
to
the
mountain
of
the
Lord,
to
the
house
of
the
God
of
Jacob,
and
He
will
teach
us
His
ways,
and
we
shall
walk
in
His
paths.
For
out
of
Zion
the
law
shall
go
forth,
and
the
word
of
the
Lord
from
Jerusalem.’’
And
I
want
to
walk
after
you
and
learn
from
those
good
things
that
you
taste
each
day
from
the
holy
chamber
of
Rabbi
Shimon.”
And
He
Counted
It
to
Him
as
Righteousness
190.
It
is
written,
“And
he
believed
in
the
Lord,
and
he
counted
it
to
him
as
righteousness.”
Does
this
mean
that
the
Creator
regarded
it
as
righteousness
for
Abraham,
or
Abraham
to
the
Creator?
It
is
written,
“considered,”
in
female
form
[in
Hebrew],
meaning
that
certainly,
Abraham
considered
it
for
the
Creator.
It
is
written,
“And
He
brought
him
outside
and
said,
‘Look
now
toward
heaven,
and
count
the
stars
if
you
can.’”
The
Creator
told
him,
“Come
out
from
the
wisdom
of
the
stars
of
yours,
for
Abraham
was
seeing
in
the
wisdom
of
the
stars
that
he
would
not
bear
[children].
“This
is
not
the
way
to
know
My
name.
You
see
and
I
see.
Abram
does
not
bear,
but
Abraham
does
bear.”
From
here
on,
try
the
other
way
so
as
to
know
My
name,
for
it
is
written,
“Thus
shall
your
descendants
be.”
“Thus”
[Kaf-Hey
in
Hebrew,
25]
is
the
tenth
Sefira
of
the
holiness
of
the
king
to
know
His
name,
a
Sefira
from
which
the
judgments
awaken.
191.
“Thus
shall
your
descendants
be,”
that
his
descendants
will
be
from
the
actual
Malchut.
And
were
it
not
for
the
Sefira
Malchut,
he
would
have
no
descendants.
By
this,
Malchut
had
been
turned
for
him
into
mercy.
At
that
time,
Abraham
was
delighted
to
look
and
to
know
His
name
and
adhere
to
Him,
since
he
was
told
about
the
“Thus.”
And
although
judgments
awaken
from
her,
Abraham
considered
that
Sefira,
that
although
she
is
judgment,
it
is
as
though
she
is
mercy,
for
were
it
not
for
her,
he
would
have
no
children,
as
it
is
written,
“considered,”
in
female
form,
considered
the
Sefira
Malchut,
regarded
her
as
righteousness,
that
she
is
mercy,
for
justice
is
judgment
and
righteousness
is
mercy.
Kaf-Hey
is
the
final
Sefira,
Malchut,
and
she
is
called
“justice”
and
judgments
awaken
from
her.
Although
Abraham
knew
that
judgments
awaken
from
this
judgment,
he
regarded
her
as
righteousness,
from
whom
judgments
do
not
awaken,
since
she
is
mercy.
And
the
Lord
Blessed
Abraham
with
Everything
192.
“And
the
Lord
blessed
Abraham
with
everything”
is
as
it
is
written,
“for
everything
in
heaven
and
on
earth,”
that
He
blessed
Abraham
with
the
Sefira
Yesod,
who
is
called
“all,”
who
is
the
giver
and
blesses
the
quality
of
Malchut.
“All,”
Yesod,
receives
from
heaven,
ZA,
and
gives
to
the
earth,
Malchut.
It
is
written,
“Thus
shall
you
bless,”
that
the
priests
will
bless
Malchut,
who
is
called
Koh,
for
because
of
Israel,
Koh
is
blessed
by
the
priest,
so
that
Israel
below
are
blessed
and
there
will
be
blessing
in
everything.
For
the
future
[end
of
correction],
it
is
written,
“May
the
Lord
bless
you
from
Zion.”
“Blessed
be
the
Lord
from
Zion,
who
dwells
in
Jerusalem,”
meaning
that
Malchut
will
not
need
to
be
blessed
first,
but
the
blessing
will
always
be
in
her.
Zion
is
the
internality
of
Malchut;
Jerusalem
is
the
externality
of
Malchut.
Moses
Had
Finished
193.
“And
it
came
to
pass
on
the
day
when
Moses
had
finished
establishing
the
tabernacle,”
in
the
day
when
the
bride,
the
Shechina,
entered
the
Hupa
[wedding
canopy].
Thus,
how
will
we
explain
the
verse,
“In
the
day
when
Moses
had
finished”?
It
would
have
been
enough
to
write
“In
the
day
when
it
was
finished.”
However,
this
teaches
that
she
entered
thanks
to
Moses.
Was
the
Shechina
delayed
until
now
and
did
not
enter
her
place?
But
it
is
written,
“And
Moses
could
not
come
to
the
tabernacle
since
the
cloud
had
been
on
it,
and
the
glory
of
the
Lord
had
filled
the
tabernacle.”
Thus,
the
Shechina
was
in
the
tabernacle
prior
to
that
day.
However,
there
is
no
before
or
after
in
the
Torah,
and
the
words
“Moses
could
not
come”
are
later
than
what
is
written
here.
194.
“And
it
came
to
pass
on
the
day
when
Moses
had
finished
[Hebrew:
Kalot].”
The
Shechina
is
called
Kalat
Moshe
[Moses’
bride].
It
is
written,
“You
have
ascended
on
high;
You
have
taken
captive;
You
have
taken
gifts
among
men.”
But
when
the
Creator
told
him,
“Take
your
shoes
off
your
feet,”
the
mountain
shook.
Angel
Michael
said
to
the
Creator,
“Lord
of
the
world,
do
You
wish
to
destroy
man’s
construction?
But
it
is
written,
‘Male
and
female
He
created
them
and
blessed
them,’
and
there
is
blessing
only
in
one
who
is
male
and
female.
And
why
did
You
tell
Moses
to
part
from
his
wife?
Thus,
‘Take
your
shoes
off
your
feet’
means
that
he
should
part
from
his
wife.’”
Here
the
text
uses
euphemism.
195.
The
Creator
said
to
him,
“But
Moses
carried
out
being
fruitful
and
multiplying;
now
I
want
him
to
marry
the
Shechina,
and
for
him,
the
Shechina
will
come
down
to
dwell
with
him,
as
it
is
written,
‘You
have
ascended
on
high;
You
have
taken
captive.’
The
captive
is
the
Shechina,
who
Moses
carried
with
him.
‘You
have
taken
gifts
among
men.’
It
is
not
written
“in
a
man,”
with
a
Shva
[punctuation
sign],
but
‘in
the
man,’
with
a
Kamatz
[another
punctuation
sign],
indicating
the
known
man
above,
who
is
ZA.”
The
gift
is
the
Shechina,
which
ZA
had
given
him.
On
the
day
when
the
Shechina
came
down,
on
the
day
when
she
married
Moses,
it
is
written,
“On
the
day
when
Moses
had
finished.”
196.
It
is
written
about
Joshua,
whose
face
was
as
the
face
of
the
moon,
“Take
off
your
shoe.”
He
did
not
part
from
his
wife
unless
at
specific
times,
for
the
purpose
of
prophesy,
since
the
Shechina
was
not
so
married
to
him
and
he
was
not
worthy
of
her,
as
it
is
written,
“And
Joshua
fell
to
the
ground
on
his
face.”
But
here,
she
is
indeed
Moses’
bride.
“You
have
taken
gifts
among
men.”
It
is
written
“gifts”
without
a
Vav
[in
Hebrew],
which
is
the
sign
for
plural
form,
since
it
concerned
the
Shechina,
who
is
singular.
Happy
is
Moses
that
his
Master
wanted
his
glory
over
that
of
all
the
other
people
in
the
world.
One
President
a
Day
197.
“And
the
Lord
said
to
Moses,
‘One
president
a
day.”
“One
president
a
day
shall
make
sacrifice
their
offering
for
the
dedication
of
the
altar.”
“A
day”
is
the
days
above,
that
have
been
educated
to
bless,
which
are
twelve
boundaries,
HG
TM,
with
three
lines
in
each,
which
are
twelve
boundaries
that
are
divided.
Each
one
is
corrected
and
educated
in
the
blessing
by
those
presidents
below,
for
each
president
would
correct
one
day.
They
are
all
blessed
by
the
merit
of
the
altar
of
above,
Bina,
and
even
the
lower
world,
and
even
the
nations
of
the
world
are
blessed.
198.
Had
the
twelve
presidents
not
offered,
the
world
would
have
been
unable
to
withstand
the
twelve
presidents
of
Ishmael,
as
it
is
written,
“twelve
presidents
according
to
their
nations.”
Once
the
twelve
presidents
of
Israel
had
sacrificed,
the
control
was
taken
away
from
all
of
them.
Because
of
it,
“one
president
a
day.”
199.
All
that
they
had
sacrificed,
they
sacrificed
such
as
above,
so
that
everyone
would
be
blessed,
as
it
is
written,
sixty
rams,
sixty
male
goats.
This
is
as
it
is
written,
“Sixty
mighty
men
around
her,”
which
are
HGT
NHY
of
ZA,
since
from
the
side
of
Gevura,
each
one
comprises
ten,
and
they
are
sixty.
“One
gold
pan
of
ten,
full
of
incense,”
corresponding
to
the
kingship
[Malchut].
Happy
are
the
righteous,
on
whom
the
Creator
bestows
blessings
and
hears
their
prayer.
It
is
written
about
them,
“He
shall
regard
the
prayer
of
the
destitute,
and
shall
not
despise
their
prayer.”