To
the
Conductor
on
Roses
61.
David
hinted
at
the
praise
of
The
Song
of
Songs,
which
is
the
Holy
of
Holies,
that
it
deserved
to
be
said
by
the
sons
of
Korah,
but
it
was
not
the
time
to
be
said.
This
is
why
it
is
written,
“To
the
conductor
on
roses
to
the
sons
of
Korah,
Maskil,
a
song
of
love.”
“On
roses”
are
the
kisses
of
his
mouth,
which
are
called
“His
lips
are
roses.”
62.
Roses
are
six
years,
HGT
NHY,
that
bonded
with
the
red
rose,
the
seventh
of
them
all,
Malchut,
the
seventh
after
HGT
NHY.
Maskil
is
extension
of
the
holy
Atik,
Keter,
who
is
drawn
to
them
when
ZA
and
Malchut
dwell
together
and
are
not
separated,
since
the
kisses
are
in
adhesion
of
the
spirit
and
are
not
separated.
63.
“A
song
of
love”
implies
the
singing
that
is
called
a
“double
song,”
Yod-Hey.
The
Song
of
Songs
is
Yod-Hey.
A
song
is
Yod,
the
songs
are
Hey,
The
Song
of
Songs
and
a
song
of
love,
it
is
all
one.
The
Creator
and
the
assembly
of
Israel,
ZA
and
Malchut,
are
called
“lovers,”
as
it
is
written,
“Drink,
and
be
drunken,
lovers.”
This
is
why
it
is
written,
“a
song
of
love,”
a
song
of
these
lovers.
One
praises
the
other,
and
the
other
praises
the
first.
As
in
The
Song
of
Songs,
the
assembly
of
Israel
began
with
a
praise,
for
so
it
is
appropriate,
as
it
is
written,
“will
kiss
me,”
here,
too,
Malchut
began
to
praise
the
king.
64.
It
is
written,
“My
heart
whispers
a
good
thing.”
This
is
an
animal
that
whispers
at
night,
Malchut,
who
is
called
“my
heart.”
“A
good
thing”
means
that
she
wanted
the
king,
who
is
called
“good,”
ZA,
to
bond
with
her.
65.
Because
David,
Malchut,
was
not
given
permission
to
disclose
his
will
that
the
king,
who
is
called
“good,”
would
bond
with
him,
since
Malchut
has
not
been
completed
yet,
he
said
a
whisper,
since
the
matter
was
whispering
in
his
heart.
He
was
not
even
given
permission
to
whisper
with
his
lips,
but
rather
in
his
heart.
66.
What
is
the
reason
that
my
heart
whispers?
It
is
because
speech
without
a
sound
cannot
speak.
“My
heart”
is
Malchut,
who
is
called
“speech.”
ZA
is
called
“voice,”
and
since
she
was
without
ZA,
it
is
considered
that
the
speech
was
without
sound
since
Malchut
was
not
completed
until
King
Solomon
came
and
built
her
a
house,
the
Temple,
and
the
moon
was
completed,
Malchut,
with
greater
Gadlut
[greatness/adulthood]
than
all,
since
the
voice,
ZA,
bonded
with
her.
67.
When
she
was
completed,
permission
was
given
to
speak,
since
she
was
completed
with
a
voice,
ZA,
and
sat
in
wholeness
with
the
king,
ZA.
And
because
she
brought
forth
a
wise
son
to
the
world,
Solomon,
and
established
a
house
for
the
king,
the
king,
who
is
the
voice,
placed
his
abode
with
her,
and
she
began
to
speak
and
said,
“Let
him
kiss
me
with
the
kisses
of
his
mouth.”
68.
However,
now,
in
the
days
of
David,
until
now,
she
still
did
not
dwell
in
wholeness.
For
this
reason,
my
heart
certainly
whispers
that
good
thing,
ZA.
Now
it
is
written,
“good”
[in
singular
form],
and
not
“good”
[in
plural
form].
After
the
voice
connected
with
her
in
Solomon’s
days,
it
is
certainly
written
“good”
in
everything,
as
it
is
written,
“for
Your
love
is
better
[in
plural
form]
than
wine.”
The
righteous,
Yesod,
is
called
“good,”
as
it
is
written,
“Tell
the
righteous
that
it
is
good.”
Malchut,
too,
is
called
“good,”
as
it
is
written,
“wisdom
is
good,”
which
relates
to
Malchut,
who
is
called
“bottom
Hochma.”
When
they
came
closer
and
connected
together
with
these
kisses,
it
is
written,
“For
Your
love
is
better
than
wine,”
since
the
lovers
are
together.
This
is
why
it
is
written
“better”
[in
plural
form].
69.
“For
Your
love
is
better
than
wine.”
Here,
it
is
written
“lovers,”
which
concerns
both
of
them
together,
and
here,
“love,”
in
singular
form,
since
ZA
is
not
with
her.
When
are
they
good
[plural
form]?
From
wine,
when
they
are
watered
by
that
kept
wine,
illumination
of
Hochma
from
Bina,
who
is
called
“wine.”
This
is
why
it
is
written,
“Drink
and
be
drunken,
O
lovers,”
since
the
plantings,
ZA
and
Malchut,
must
water
them
from
a
deep
river,
upper
Ima,
Bina,
who
watered
them
in
the
beginning
from
that
wine.
70.
It
is
written,
“His
left
is
under
my
head.”
The
wine
is
illumination
of
Hochma
from
the
left.
Mother
waters
them
first,
and
then,
“Your
oils
have
a
good
fragrance,”
Hassadim
from
the
right,
as
it
is
written,
“and
his
right
will
embrace
me.”
After
“His
left
is
under
my
head,”
which
is
wine,
it
is
written,
“and
his
right
will
embrace
me,”
oil.
This
is
the
good
oil
extended
to
him
from
Ima,
Bina.
71.
It
is
written,
“It
is
like
the
precious
oil
upon
the
head,
running
down
the
beard,
the
beard
of
Aaron.”
This
is
the
High
Priest
of
above,
the
right
[side]
of
the
king,
Hesed
of
ZA,
a
priest
to
the
world.
When
that
oil
reaches
Aaron’s
beard,
Hesed,
they
are
certainly
called
“your
oils,”
in
plural
form,
oil
from
the
side
of
Ima,
and
oil
from
the
side
of
Abraham,
Hesed,
and
then
your
oils
are
good.
72.
What
is
the
reason
that
the
good
oil
was
anointed
to
Abraham?
It
is
because
he
stretched
out
his
right
[hand],
Hesed,
to
illuminate
the
moon,
Malchut.
This
is
why
it
is
written,
“Behold,
how
good
and
how
pleasant
it
is
for
brothers
to
also
sit
together.”
“How
good”
is
the
first
light
in
the
first
day
of
the
work
of
creation,
as
it
is
written,
“And
God
saw
the
light,
that
it
was
good,”
which
is
Hesed.
“And
how
pleasant”
is
“the
pleasant
psalmist
of
Israel,”
the
fourth
day,
the
moon,
Malchut.
73.
As
the
light
that
was
created
on
the
first
day
gives
wholeness,
and
light
that
the
light
of
this
world
is
conducted
in
is
extended
from
it.
Abraham,
too,
the
first
light,
gives
light
to
the
king’s
daughter,
the
fourth
day,
Malchut,
by
which
the
world
is
conducted.
Hence,
a
thread
of
grace
is
drawn
over
Malchut,
to
shine
his
light.
When
Malchut
connects
with
him
and
sits
to
his
right
to
receive
Hassadim,
he
grows
in
everything.
74.
When
Abraham
came
to
the
world,
it
is
written
about
him,
“And
I
will
make
your
name
great,”
adding
the
letter
Hey,
Malchut,
to
his
name,
and
that
place,
Malchut,
the
Creator
grows
in
it,
as
it
is
written,
“Great
is
the
Lord
and
highly
praised
in
the
city
of
our
God.”
Great,
when
the
holy
city,
called
the
“bottom
Hey,”
and
who
is
called
“small
love,”
adheres
to
him,
and
he
dwells
within
her.
Then
his
name
grows
over
all.
75.
It
is
written,
“The
Lord
is
righteous
in
all
His
ways.”
This
is
so
because
in
this
degree
of
“all,”
in
Malchut,
it
is
as
it
is
written,
“who
sets
a
way
in
the
sea.”
“In
the
sea,”
in
Malchut.
“A
way”
is
Yesod.
“And
Hassid
[kind/merciful]
in
all
His
actions.”
For
this—Abraham
in
this
right,
in
Hesed
that
is
in
Malchut,
in
the
letter
Hey
that
He
added
to
him—the
Creator
made
him
a
new
creation
and
his
fortune
to
beget
was
renewed,
and
he
was
made
greater
than
all.
This
is
why
it
is
written,
“And
the
Lord
blessed
Abraham
with
all,”
blessed
him
with
this
“all,”
which
is
a
king’s
daughter,
Malchut,
who
was
given
to
him.
76.
What
is
the
blessing
that
He
blessed
him?
It
is
the
good
oil
that
comes
down
on
his
head,
as
it
is
written,
“How
good
and
how
pleasant.”
Certainly,
like
the
good
oil,
since
oil
is
Hassadim
that
are
extended
from
Hochma
in
the
right.
For
this
reason,
there
is
blessing
in
the
oil
since
the
place
causes,
since
it
is
drawn
from
Hochma.
This
is
why
it
is
written,
“And
the
Lord
greatly
blessed
my
lord
and
he
has
become
great,”
since
Gadlut
[greatness/adulthood]
is
extended
from
Hochma,
as
it
is
written,
“I
will
make
your
name
great,”
and
as
it
is
written,
“Your
name
is
oil
poured
forth.”
77.
When
the
Creator
raises
His
right
hand
over
all,
in
the
days
of
the
Messiah,
in
this
good
oil,
it
is
written,
“On
that
day,
I
will
raise
the
fallen
hut
of
David.”
That
day,
I
do
not
know
who
it
is,
but
it
is
the
first
day
of
the
six
days
HGT
NHY,
the
right
of
Abraham,
Hesed,
who
is
destined
to
wake
up
and
raise
Malchut
from
her
dust.
78.
Hence,
on
that
day
is
the
first
day
for
everything.
In
the
following
verse,
it
is
written,
“says
the
Lord
who
does
this.”
“Says
the
Lord”
before
any
person,
as
it
is
written,
“‘By
Myself
I
have
sworn,’
says
the
Lord,”
and
here,
the
name
of
Atik
is
implied,
in
which
ZA
swore
to
Abraham.
This
is
why
that
day
is
called
“neither
day
nor
night,”
since
it
depends
on
Atik,
and
not
on
the
day
or
on
the
night,
ZA
and
Malchut.
It
wants
to
honor
the
Dikna,
who
bestows
the
bestowal
of
Dikna,
as
it
is
written,
“On
that
day,
I
will
raise
the
fallen
hut
of
David.”
79.
Moses
saw
all
those
troubles
that
were
destined
to
come
upon
the
world
when
the
hut,
Malchut,
falls,
as
it
is
written,
“And
I,
too,
will
smite
you”;
“I,
too,
am
with
you
in
your
exile.”
When
these
iniquities
are
completed,
it
is
written,
“and
I
also
remember
My
covenant
with
Abraham,
and
I
remember
the
land,”
meaning
He
attached
the
holy
land,
David’s
hut,
to
Abraham,
in
order
to
raise
it
in
the
right,
Hesed,
Abraham’s
quality,
and
was
thinking
in
wholeness.
80.
“My
covenant”
is
Abraham,
of
whom
it
is
written,
“Behold,
My
covenant
is
with
you,
and
you
shall
be
a
father
of
many
nations.”
When
that
covenant,
the
letter
Hey,
Malchut,
is
with
you,
with
Hesed,
it
will
be
completed
in
everything.
Hence,
one
who
calls
him
Abram,
without
the
Hey,
blemishes
the
Creator,
who
is
called
“to-do
and
not-to-do,”
Malchut,
since
he
took
the
Hey,
Malchut,
out
of
Abraham,
Hesed,
since
with
this
Hey
of
Abraham,
the
faith
is
completed,
Malchut,
since
all
her
wholeness
is
to
receive
the
Hesed
in
Abraham,
for
Hochma
cannot
shine
without
Hassadim.
81.
When
the
Hey
rises
in
the
right
hand
of
Ima,
in
the
right
of
Bina,
the
daughter,
Malchut,
will
receive
from
the
good
upper
Ima
who
never
stops
the
great
Hassadim
that
are
extended
from
upper
AVI,
whose
coupling
never
stops.
At
that
time,
Malchut
takes
vengeance
against
the
rest
of
the
nations.
It
is
written
about
this
in
Daniel,
“while
a
stone
was
cut
out
from
the
mountain
without
hands,”
meaning
it
was
cut
by
itself
from
the
mountain,
without
hands.
“From
the
mountain”
is
Abraham,
the
top
mountain.
“The
stone
was
cut,”
one
stone
on
which
there
are
seven
eyes,
that
is
incorporated
with
seven
Sefirot
HGT
NHYM,
and
passes
judgments
in
all
the
nations,
whose
sons
have
trampled
between
feet,
and
whom
she
trampled
in
every
way.
It
is
written,
“became
a
big
mountain
and
filled
the
whole
earth,”
since
she
adhered
to
the
right,
“and
the
light
of
the
moon
will
be
as
the
light
of
the
sun.”
82.
When
Abraham
came
to
the
world,
the
moon
shone
and
began
to
shine
until
she
was
completed
in
her
degrees
in
the
days
of
Solomon,
who
grew
over
everything,
as
it
is
written,
“and
may
He
make
his
throne
greater
than
your
throne.”
This
is
why
it
is
written,
“And
I
bought
her
for
myself
for
fifteen
shekels
of
silver.”
These
are
fifteen
righteous
up
to
Solomon.
This
is
why
that
high
praise
was
given
by
him,
so
he
would
grow
in
it.
But
David
said
in
a
whisper,
and
was
not
given
permission
to
disclose.
83.
It
is
written,
“I
say,
‘My
works
are
for
a
king;
my
tongue,
the
pen
of
a
quick
writer.’”
“I
say,
‘My
works
are
for
a
king’”
is
to
awaken
the
upper
king.
“My
works”
means
one
that
the
action
does
not
depend
on
him,
since
Malchut
is
a
female,
the
ground
of
the
world,
who
does
not
do
any
deed,
since
the
deed
depends
on
above,
on
the
male,
on
ZA.
Thus,
what
does
she
do?
However,
“my
works”
are
“my
tongue,
the
pen
of
a
quick
writer,”
who
praises
the
upper
king,
ZA,
at
midnight.
“A
song
of
love”
is
like
The
Song
of
Songs,
where
the
queen
praises
the
king.
Here,
too,
the
queen
praises
the
king,
Malchut
praises
ZA.
The
extension
from
above
downward
is
regarded
as
an
act
and
as
work.
Since
Hochma
is
not
drawn
from
above
downward,
but
only
from
below
upward,
it
is
considered
that
there
is
no
action
in
her.
Therefore,
it
is
revealed
that
there
is
no
action
in
her
in
Malchut,
in
the
female,
only
during
the
coupling,
and
not
in
the
male,
in
ZA,
since
the
act
is
forbidden
in
her.
Thus,
how
did
Malchut
say
to
ZA,
“My
works
are
for
a
king”
if
there
are
no
actions
in
her?
However,
her
praising
the
upper
king
at
midnight
is
regarded
as
an
act.
Midnight
is
the
time
of
the
revelation
of
illumination
of
Hochma
in
her,
as
it
is
written,
“She
rises
while
it
is
still
night,”
and
then
the
Creator
enters
the
Garden
of
Eden,
Malchut,
and
is
incorporated
in
her
in
illumination
of
Hochma.
This
incorporation
in
ZA,
the
male,
is
regarded
as
an
act,
for
the
upper
king
being
praised
in
her
at
midnight
is
regarded
as
an
act.
This
is
why
she
said,
“My
works
are
for
a
king.”
84.
It
is
written,
“You
are
more
beautiful
than
the
sons
of
men.”
She
said
to
Abraham,
“You
have
become
beautified
in
the
upper
ones.”
This
is
why
it
is
written,
“more
beautiful,”
which
incorporates
two
praises.
“Grace
is
poured
upon
your
lips,”
as
it
is
written,
“Behold
now,
I
have
taken
upon
myself
to
speak
to
the
Lord.”
This
is
why
He
blessed
you,
as
it
is
written,
“And
the
Lord
blessed
Abraham
with
everything.”
85.
She
spoke
corresponding
to
the
upper
king,
ZA,
“more
beautiful”
above,
in
the
upper
camps
who
praise
before
You.
“More
beautiful”
below,
in
those
true
righteous
who
stand
at
midnight.
“Grace
is
poured
upon
your
lips”
when
You
call
and
knock
on
the
gate
of
my
hall,
“Open
to
me,
my
sister.”
It
is
written,
“Therefore
God
has
blessed
You
forever.”
God
is
upper
Ima,
Bina,
who
crowned
you
with
upper
crowns.
“Forever,”
for
this
bottom
world,
Malchut,
and
for
her
Bina
said
that
it
shines
for
Malchut.
86.
“Forever”
is
the
upper
right,
Hesed,
as
it
is
written,
“You
are
a
priest
forever,”
and
all
the
blessings
and
the
good
oil
are
on
the
right.
This
is
why
it
is
written,
“Therefore,”
which
means
“when
it
is
so,”
when
Malchut
connects
above.
But
when
this
world,
Hesed,
departs
from
him,
it
is
written,
“He
will
surely
roar
against
His
fold,”
the
queen,
since
the
blessings
have
been
denied
of
Him,
since
they
are
not
in
Him
except
when
His
fold
connects
with
Him.
Opposite
this
verse,
it
is
written
in
The
Song
of
Songs,
“For
Your
love
is
better
than
wine;
Your
oils
have
a
good
fragrance,”
since
God
has
blessed
you
forever.
87.
It
is
written,
“Draw
me,
we
will
run
after
you.”
Opposite
that,
it
is
written,
“Gird
your
sword
on
the
thigh
of
a
mighty
man.”
This
is
as
it
is
written,
“The
sword
of
the
Lord
filled
with
blood,”
to
avenge
the
wicked
who
caused
her
separation
from
ZA
her
husband
above.
At
that
time,
You
brought
Malchut
closer
to
You,
to
have
mercy
on
the
world,
and
they
will
be
sweetened
together.
When
he
girds
the
sword,
the
screen
of
Hirik,
on
the
thigh,
NHY,
GAR
of
the
left
are
diminished,
and
the
wicked
are
cut
off,
for
all
their
vitality
is
from
these
GAR
of
the
left.
That
time
is
the
time
of
the
coupling
of
ZA
and
Malchut
since
those
wicked
ones
who
caused
separation
have
already
been
cut
off
and
lost
from
the
earth.
You
find
that
by
obliterating
the
wicked,
he
draws
Malchut
to
a
coupling.
It
is
written,
“Draw
me,
we
will
run
after
you,”
and
opposite
that,
it
is
written,
“Gird
your
sword
on
the
thigh
of
a
mighty
one,”
since
that
sword
which
consumes
the
wicked
draws
Malchut
to
a
coupling.
And
then
you
bring
Malchut
close
to
you,
since
cutting
off
the
wicked
brings
Malchut
closer
to
ZA.
88.
When
Malchut
approached
him,
ZA
clothed
in
majesty
and
grandeur,
as
it
is
written,
“You
wore
majesty
and
grandeur,”
since
at
that
time,
he
grew
because
he
connected
to
“the
city
of
our
God,”
Malchut.
This
is
why
it
is
written,
“You
are
very
great;
You
are
clothed
with
majesty
and
grandeur,”
clothes
of
honor
that
upper
Ima,
Bina,
has
spread
on
him.
This
is
why
it
is
written,
“Hadar
[grandeur],
and
the
name
of
his
city
is
Pe’u.”
ZA
is
called
“grandeur”
when
Mehitabel,
daughter
of
Matred,
Malchut,
dresses
in
him.
This
is
why
it
is
written,
“Your
majesty
and
grandeur,”
as
in
the
verse
from
The
Song
of
Songs,
“We
will
rejoice
and
delight
in
You;
we
will
extol
your
love
more
than
wine.”
Wine
is
the
extension
of
Ima,
who
watered
you
and
all,
and
this
is
“Your
majesty
and
grandeur.”
“Gird
your
sword
on
the
thigh.”
That
sword
which
consumes
the
wicked
who
make
a
separation
between
ZA
and
Malchut,
and
this
is
the
drawing
of
the
Shechina
for
a
coupling.
ZA
does
not
receive
illumination
of
Hochma
for
himself,
since
he
is
always
in
covered
Hassadim,
except
during
the
coupling
with
Malchut,
in
whom
the
Hochma
is
revealed.
At
that
time,
he
is
incorporated
with
her
in
illumination
of
Hochma
and
becomes
great,
with
Mochin
of
Gadlut.
For
himself,
he
is
in
covered
Hassadim
and
does
not
grow
in
Hochma,
except
when
he
connects
with
Malchut,
who
is
called
“the
city
of
our
God.”
Hence,
after
he
says
“Gird
your
sword
on
the
thigh
of
a
mighty
one,”
which
is
regarded
as
drawing
for
the
coupling,
he
concludes,
“Your
majesty
and
grandeur,”
since
that
coupling
is
the
majesty
and
grandeur
of
ZA,
for
then
he
receives
illumination
of
Hochma,
who
is
called
“majesty
and
grandeur.”
89.
It
is
written,
“And
in
Your
grandeur
ride
prosperously
because
of
truth,
humility,
and
justice.”
Opposite
this
is
the
verse
in
The
Song
of
Songs,
“I
am
black
and
lovely,
O
daughters
of
Jerusalem,
like
the
tents
of
Kedar,
like
the
curtains
of
Solomon.”
This
is
so
because
in
the
beginning,
when
Malchut
is
called
a
“sword,”
to
judge
the
world,
it
is
called
“black.”
Now
that
she
has
come
close
to
her
husband,
ZA,
in
humility,
she
is
called
“lovely.”
“Daughters
of
Jerusalem”
are
those
twelve
high,
big
animals
in
Malchut,
who
are
called
so,
who
are
drawn
from
twelve
phases
in
ZA,
from
the
three
lines
in
each
one,
from
his
HG
TM.
They
are
all
in
wholeness,
and
because
now
they
are
in
exile,
they
returned
to
being
as
the
tents
of
Kedar.
And
now
that
Malchut
has
returned
for
a
coupling,
they
are
as
the
curtains
of
Solomon.
90.
When
the
sword,
Malchut,
was
returned
from
the
judgment
that
was
in
her,
since
the
people
of
the
world
improved
their
actions,
the
matter
became
a
truthful
matter,
that
she
connected
to
the
truth,
ZA,
and
truth
connected
to
humility,
Malchut.
At
that
time,
there
is
justice
in
everything,
and
all
are
one,
for
a
truthful
matter
and
humility
and
justice
are
all
Malchut.
91.
When
the
end,
Malchut,
is
connected
in
the
Rosh,
ZA,
the
end
is
called
a
“truthful
matter.”
Truth,
ZA,
is
in
the
Rosh
[head],
for
it
is
written,
“The
beginning
[Rosh]
of
Your
word
is
true,”
meaning
the
Rosh
of
the
one
who
is
called
“Your
word,”
who
is
the
end
of
the
degrees,
Malchut.
The
Rosh
is
connected
to
the
Sof
[end],
humility
and
justice,
without
separation.
Humility
is
Malchut
from
the
Chazeh
of
ZA
and
above,
who
is
called
Leah.
Justice
is
Malchut
from
the
Chazeh
of
ZA
and
below,
who
is
called
Rachel.
They
were
incorporated
and
connected
in
every
way.
Humility,
Leah,
is
the
Rosh;
justice,
Rachel,
is
the
Sof,
as
it
is
written,
“Because
of
humility
is
fear
of
the
Lord,”
where
humility
is
Leah
and
the
fear
of
the
Lord
is
Rachel,
in
the
heel
[also
“because”]
of
Leah.
92.
“And
Your
right
hand
shall
teach
You
awesome
things.”
This
is
Jacob,
Tifferet,
who
is
called
“awesome,”
for
he
takes
two
parts
and
incorporates
within
him
the
three
lines
HG,
since
he
is
the
middle
line
that
incorporates
both.
Since
he
always
adheres
to
the
right,
since
ZA
is
always
in
Hassadim
that
are
covered
from
Hochma,
as
it
is
written,
“and
peeled
white
streaks
in
them,
exposing
the
white
of
the
sticks,”
and
white
is
right,
Hassadim.
93.
At
the
time
of
the
coupling
of
ZA
with
Malchut,
everything
returns
to
being
as
the
curtains
of
Solomon,
since
the
right
side,
Hesed,
awakened
in
the
world,
and
the
right
hand
is
stretched
out
to
welcome
those
who
return
in
repentance.
Until
now,
they
were
darkened
in
the
iniquities
like
the
tents
of
Kedar.
But
now
that
they
have
repented,
they
are
as
the
curtains
of
Solomon
since
Abraham
has
awakened
in
the
world,
the
right
hand
of
the
king,
Hesed.
94.
The
verse,
“Your
arrows
are
toothed,”
was
explained
about
Abraham
when
he
was
chasing
all
those
kings
in
the
night,
when
mercy
divided
from
judgment
at
midnight,
for
the
arrows
of
the
first
night
are
judgment,
and
the
arrows
of
the
second
night
are
mercy.
He
called
all
those
kings,
as
it
is
written,
“As
driven
straw
to
his
bow,
who
pursued
them,
and
passed
safely
by
the
way,”
and
they
all
fell
into
his
hand.
95.
“Your
arrows
are
toothed”
are
arrows
and
slingstones.
Malchut
sentences
the
world
with
these
instruments
of
war
that
the
king
had
entrusted
in
the
hands
of
the
queen.
These
arrows
of
the
Creator
are
indeed
completely
toothed,
from
the
side
of
the
second
day
of
the
work
of
creation,
the
side
of
Isaac,
the
left,
since
from
him,
the
judgment
goes
out
to
the
wicked
to
sentence
them.
96.
It
is
written
about
that,
“The
peoples
fall
under
You
…
in
the
heart
of
the
King’s
enemies.”
The
degree
that
made
them
fall
is
called
“heart,”
and
it
is
Malchut,
who
was
appointed
over
the
deeds
of
the
world,
and
sentences
them
for
being
the
enemies
of
the
king.
97.
Opposite
that
is
the
verse
in
The
Song
of
Songs,
“Do
not
look
upon
me
because
I
am
dark,”
since
I
wore
judgment
to
sentence
the
world.
At
that
time,
she
is
regarded
as
dark,
and
tells
her
children
who
approach
her
into
the
house,
“Do
not
look
upon
me
because
I
am
dark.
Indeed,
if
you
engaged
in
the
Torah
that
I
have
given
you,
have
no
fear.
And
if
you
did
no
engage,
you
will
cause
me
to
avenge
against
the
nations
of
the
world
for
you,
meaning
that
you
will
be
scattered
there,
as
it
is
written,
‘My
mother’s
sons
were
angry
with
me;
they
made
me
keeper
of
the
vineyards.’”
It
was
commented
about
that:
If
Israel
are
sentenced,
then
when
they
repent,
the
Creator
brings
down
that
judgment
on
the
other
nations.
If
they
do
not
repent,
they
descend
among
the
nations,
who
eat
them
bone
and
flesh.
98.
“In
the
heart
of
the
king’s
enemies”
is
Abraham,
who
was
appointed
as
king
over
the
world,
and
all
the
nations
agreed
that
he
would
be
king
over
them,
in
an
equal
valley,
and
killed
all
his
enemies
tonight,
which
is
Malchut.
99.
“Your
arrows
are
toothed.”
Those
who
are
willing
to
pass
judgments
are
called
“arrows.”
“Nations
will
fall
under
you,”
those
who
come
from
the
side
of
the
other
nations.
“Fall
under
you,”
for
they
are
the
side
of
the
serpent.”
When
that
flame
from
the
north
side,
the
judgments
of
the
left
line,
awakens
over
the
serpent,
he
falls
into
the
valley
of
the
upper
sea
and
his
strength
breaks.
When
his
strength
breaks,
the
strength
of
the
other
nations
breaks
because
they
are
the
king’s
enemies.
The
king
is
Israel,
ZA,
the
king
over
all.
100.
“Your
throne,
O
God,
is
forever
and
ever.”
David
said
so
for
her.
As
a
woman
who
awakens
her
husband
and
says,
“Your
wife
wants
to
connect
in
you,”
since
those
wicked
ones
who
separated
our
connection
have
gone
from
the
world,
and
I
passed
judgment
against
them,
and
now
I
want
the
lower
world
to
connect,
Malchut,
in
a
place
called
“and
ever,”
ZA.
“A
scepter
of
righteousness
is
the
scepter
of
Your
kingdom,”
meaning
that
that
judgment
that
Your
throne
executed
against
the
wicked
of
the
world
is
true
judgment;
it
comes
from
the
place
called
“upright,”
as
it
is
written,
“He
is
righteous
and
upright.”
And
the
throne,
Malchut,
is
called
“upright”
since
the
scepter
of
righteousness
stems
from
it.
101.
A
scepter
of
righteousness
is
the
Messiah
King,
who
is
called
“scepter,”
to
admonish
the
wicked
of
the
world,
as
it
is
written,
“The
scepter
will
not
be
removed
from
Judah,”
and
it
is
written,
“And
a
scepter
from
Israel
has
arisen.”
Righteousness
is
as
it
is
written,
“And
decide
with
righteousness
for
the
meek
of
the
earth.”
It
is
written
about
“the
scepter
of
Your
kingdom,”
“And
a
scepter
from
Israel
has
arisen,”
namely
the
Messiah,
who
will
awaken
in
the
world.
It
is
written
here
that
Malchut
praises
before
Him,
“See
that
I
have
brought
forth
for
You
a
good
and
wise
son
in
the
world,
in
order
to
raise
the
head
of
Israel
above
all.”
“The
scepter
will
not
be
removed,”
since
it
is
written,
“And
His
throne
as
the
sun
before
Me.”
102.
“You
love
justice
and
hate
wickedness;
therefore
God,
your
God,
has
anointed
you
with
the
oil
of
gladness
more
than
Your
friends.”
“You
love
justice,”
since
justice,
Malchut,
your
love,
is
small
love,
since
Malchut
is
called
“small
love,”
and
when
she
connects
to
ZA
above,
in
Hassadim,
she
becomes
big.
Hesed
is
called
“great
love,”
and
ZA
is
great
by
connecting
with
her,
as
it
is
written,
“Great
is
the
Lord
and
highly
praised
in
the
city
of
our
God,”
when
He
is
connected
to
Malchut,
who
is
called
the
“city
of
our
God.”
For
this,
the
queen
attracts
him
with
these
words
of
love.
103.
Opposite
this
verse
is
the
verse
in
The
Song
of
Songs,
“Tell
me,
you
whom
my
soul
loves,
where
you
pasture.”
This
means
that
you,
that
all
my
soul’s
love
is
in
you,
if
you
do
not
connect
with
me,
how
will
you
pasture
the
world?
How
will
you
nourish
yourself
from
the
upper
depth,
from
Bina,
for
you
and
for
others,
since
the
blessings
from
above
are
present
only
in
a
place
of
male
and
female.
104.
“For
why
should
I
be
as
one
who
veils
herself
by
the
flocks
of
your
friends?”
How
will
I
be
in
shame
when
the
sons
of
the
fathers
demand
nourishments
from
him,
namely
those
who
are
the
flocks
of
your
friends,
truly
the
flock
of
the
Lord?
This
is
why
it
is
written,
“You
love
justice,
this
is
Your
throne,
Malchut.
“And
hate
evil”
is
the
side
of
the
handmaid,
the
shells,
whose
words
are
all
accusatory,
and
who
is
poised
to
fault
the
world
in
judgment.
105.
Although
it
is
all
one,
love
of
justice,
these
are
Israel.
They
are
gripped
to
that
justice,
which
is
their
portion,
as
it
is
written,
“‘I
have
loved
you,’
says
the
Lord,
“and
I
love
Jacob.’”
The
word
Et
[appears
only
in
Hebrew]
comes
to
add
the
degree
of
justice,
to
which
Jacob
grips.
When
ZA
is
called
Jacob,
Israel
love
justice.
“Hate
evil”
is
Esau,
whose
actions
are
all
to
the
detriment,
and
whose
side
is
a
wicked
side,
a
slant
serpent,
as
it
is
written,
“and
Esau
I
hate.”
106.
“Therefore,
God,
your
God,
has
anointed
you
with
the
oil
of
gladness
more
than
Your
friends.”
This
is
the
good
oil,
the
upper
Mochin
that
is
poured
over
your
head
from
the
upper
side,
Bina,
who
is
called
Elokim
[God].
“Therefore”
means
“because
you
love
justice.”
107.
It
is
written,
“How
good
and
how
pleasant
it
is
for
brothers
to
also
sit
together.”
Brothers
sitting
is
the
bonding
of
the
brother,
ZA,
with
justice,
Malchut.
“Also”
comes
to
include
Israel,
who
are
the
Merkava
[chariot/structure]
for
this
unification.
This
is
why
she
said
to
him,
“Where
do
you
pasture,
where
do
you
make
it
rest.”
“Where
do
you
pasture”
yourself,
where
do
you
make
these
herds
of
Jacob
rest.
“The
oil
of
gladness
more
than
Your
friends”
are
the
upper
patriarchs
who
have
connected
in
you
at
first.
108.
Israel
who
are
brothers
and
friends
of
ZA
draw
that
oil
of
gladness
on
their
heads
with
their
prayer.
“Oil
of
gladness”
are
twelve
rivers
of
pure
persimmon
that
shine
in
her,
from
the
twelve
phases
in
ZA.
Then
there
is
joy
in
the
worlds,
good
will
in
the
worlds,
and
anger
departs
from
the
world.
109.
“All
Your
garments
are
scented
with
myrrh
and
aloes
and
cassia.”
Myrrh
is
Abraham,
Hesed,
who
is
called
Mount
of
Myrrh.
Aloes
are
Jacob,
Tifferet.
Cassia
is
Isaac,
Gevura.
“All
Your
garments,”
with
these
three
colors
in
HGT—white,
red,
green—these
clothes
were
completed,
which
are
in
the
color
crimson,
which
includes
these
three
colors.
110.
“Out
of
the
ivory
halls,
by
which
they
have
made
You
glad.”
Ivory
halls
are
the
seven
upper
halls,
the
seven
halls
of
Malchut,
where
the
souls
of
the
righteous
rejoice
before
the
Creator.
And
then
there
is
joy
before
Him.
They
are
called
“ivory
halls”
because
they
have
been
rewarded
with
the
Torah
and
grew
stronger
in
it,
as
it
is
written,
“and
you
shall
delve.”
This
is
why
they
were
rewarded
with
that
tooth
[delve
and
tooth
have
the
same
root
in
Hebrew].
111.
“By
which
they
have
made
You
glad,”
meaning
what
do
these
souls
in
seven
halls
engage
in?
They
engage
before
You
with
My
praises,
and
then
the
joy
is
completed
before
Him,
since
there
is
no
joy
from
all
His
Merkavot
[pl.
of
Merkava]
like
the
joy
of
the
souls
of
the
righteous
who
are
near
him.
112.
“By
which
they
have
made
You
glad,”
meaning
there
is
no
joy
before
Him
as
when
Solomon
made
The
Song
of
Songs,
and
praised
the
praises
of
the
queen
to
the
king.
113.
The
souls
are
as
it
is
written,
“Kings’
daughters
are
among
Your
honorable
women.”
“Kings’
daughters”
are
the
holy
souls
who
are
called
“kings”
since
they
come
from
a
coupling
of
the
king
with
the
queen,
ZA
and
Malchut.
“Your
honorable
women”
is
the
Garden
of
Eden,
the
most
precious
of
all
that
the
Creator
has
created
in
this
world,
which
are
His
plantings.
114.
“At
Your
right
stands
the
queen,”
as
it
is
written,
“The
Lord
said
to
my
lord,
‘Sit
at
My
right,’”
since
the
queen
is
Malchut.
This
is
why
Malchut
adhered
below
to
Abraham,
right,
and
this
is
why
he
is
called
“Abraham,
who
loves
Me,”
since
My
love
adhered
to
him,
and
he
alerted
My
judgments
to
the
world.
And
thanks
to
her,
he
was
rewarded
with
a
son,
since
the
letter
Hey
was
added
to
him
before
he
was
rewarded
with
a
son,
as
she,
Malchut,
is
called
Hey.
115.
“In
the
gold
of
Ophir”
is
as
it
is
written,
“I
will
make
a
human
more
precious
than
fine
gold,
and
a
man
more
than
the
gold
of
Ophir.”
When
is
she
in
the
gold
of
Ophir?
When
she
copulates
with
the
king,
when
the
Keter
descends
by
leaping
a
degree,
shining
from
the
side
of
upper
Ima,
Bina,
and
present
over
the
head
of
the
queen,
since
the
degree
after
upper
Ima
is
ZA.
You
find
that
Keter
descends
from
Ima
to
Malchut
by
leaping
a
degree,
leaping
over
the
degree
of
ZA.
That
Keter
is
illumination
of
Hochma
that
Malchut
receives
from
Ima,
and
then,
as
it
is
written,
“As
the
glory
of
a
man
to
dwell
at
home.”
“The
glory
of
a
man”
is
ZA.
“To
dwell
at
home”
is
Malchut,
since
ZA
receives
from
her
illumination
of
Hochma,
since
he
himself
is
only
in
Hassadim
that
are
covered
from
Hochma,
since
then
the
home
from
this
world,
Malchut
who
bestows
upon
this
world,
is
conducted
by
herself
and
not
by
ZA,
for
the
illumination
of
Hochma
shines
in
the
world.
116.
This
is
why
Malchut
said
to
him,
“If
you
do
not
connect
with
me
in
a
way
that
the
Hassadim
of
ZA
clothe
the
illumination
of
Hochma
in
Malchut,
how
will
I
be
in
thirst
over
these
holy
flocks,
the
souls,
which
are
at
my
table,
as
it
is
written,
“For
why
should
I
be
as
one
who
veils
herself
by
the
flocks
of
your
friends?”
117.
The
Creator
replied
to
her:
“Listen,
daughter,
and
see.”
Opposite
that,
the
verse
in
The
Song
of
Songs,
“If
you
do
not
know,
O
fairest
among
women,
go
forth
in
the
footsteps
of
the
flock,
and
shepherd
your
kids
[young
goats].”
The
Creator
said
to
her,
“Here
is
a
sublime
advice
for
you:
“Go
forth
in
the
footsteps
of
the
flock,”
which
are
the
complete
righteous
with
whom
you
were
crowned
before
Me,
“and
shepherd
your
kids,”
those
who
are
taken
after
you.
118.
And
those
wicked
of
the
generation
will
be
mortgaged
in
their
sin,
meaning
they
will
take
their
soul
as
mortgage
for
their
sins,
and
He
struck
them
with
a
leash,
and
they
will
not
continue
to
sin.
And
keep
your
children
who
follow
you
so
they
are
mortgaged
on
them,
so
they
are
not
taken
as
mortgage
for
the
iniquities
of
the
wicked.
It
is
all
in
true
judgment,
since
all
the
souls
are
before
Me,
and
this
is
why
it
is
written,
“A
son
shall
not
bear
the
iniquity
of
the
father,
and
a
father
shall
not
bear
the
iniquity
of
the
son.”
119.
Similarly,
it
is
written,
“Listen,
daughter,
and
see,
and
lend
your
ear.”
“Listen,”
since
hearing
depends
on
you,
for
when
Israel
repent
before
Me,
“listen,”
bring
their
prayers
before
Me
since
the
door
to
everything
is
in
you.
I
have
placed
everything
in
your
hand,
to
lead
the
lower
world.
Hence,
listen
daughter,
and
see,
since
you
are
the
mirror
of
everything,
for
the
sun,
which
is
called
a
“mirror,”
is
revealed
only
in
Malchut.
For
this
reason,
you
are
called
Beer
Lahai
Roi.
For
this
reason,
you
should
inquire
each
day
into
the
actions
of
the
people
of
the
world,
to
give
each
one
according
to
his
actions.
120.
When
the
Creator
created
the
world,
He
entrusted
His
hall
in
the
hands
of
the
queen
to
watch
over
the
world.
When
the
people
of
the
world
are
worthy,
joy
is
added
above.
121.
“And
lend
your
ear”
to
receive
the
prayer
of
all.”
So
she
did,
as
well,
to
bring
the
crown
close
to
the
righteous,
Yesod,
since
all
the
prayers
are
to
bring
the
crown
close
to
the
righteous,
as
they
are
regarded
as
MAN,
so
the
righteous
may
pour
MAD
upon
them.
122.
“And
forget
your
people
and
your
father’s
house,”
since
when
My
children
do
not
walk
on
the
straight
path,
you
should
bring
upon
them
blows,
as
it
is
written,
“And
I,
too,
will
smite
you
sevenfold
for
your
sins.”
Hence,
forget
your
people,
He
made
them
as
though
they
were
forgotten
by
the
world
until
they
repent
before
Me.
“And
your
father’s
house”
is
Abraham,
for
she
is
his
daughter,
and
her
name
is
in
everything,
since
Malchut
is
called
“in
all,”
and
she
is
Abraham’s
daughter,
as
it
is
written,
“And
the
Lord
blessed
Abraham
with
all.
This
is
why
he
says
“and
your
father’s
house”
about
Israel.
123.
“And
the
King
will
lust
after
your
beauty.”
This
is
the
upper
king,
ZA,
who
loves
to
adhere
to
you
and
copulate
with
you
in
an
everlasting
coupling
when
all
the
members
of
the
king’s
hall
are
righteous,
when
you
give
them
and
lead
them
to
the
king’s
will,
as
it
is
written,
“the
burden
that
his
mother
taught
him.”
This
is
Bat
Sheba,
Solomon’s
mother,
who
led
him
to
the
king’s
will.
124.
“For
he
is
your
lord
and
you
shall
bow
to
him,”
for
all
your
strength
is
from
him,
from
ZA.
The
moon
shines
only
from
the
sun.
Her
name
is
ADNI.
The
sign
of
gripping
from
the
king’s
house,
the
Aleph
of
ADNI,
from
the
beginning
of
everything,
from
the
name
EKYEH,
Keter,
to
be
conducted
in
her.
Yod
is
from
the
beginning
of
the
holy
name,
HaVaYaH,
upper
Hochma.
125.
“And
bow
to
him,”
as
it
is
written,
“And
Bat-Sheba
bowed,”
meaning
Malchut,
and
then
the
king
does
all
her
wishes
and
Israel
rise
higher
and
higher,
and
their
abode
is
with
the
king
and
with
the
queen.
126.
At
that
time,
the
other
nations
surrender
under
them
and
everyone
returns
to
worshiping
them
since
they
are
the
king’s
children.
This
is
why
it
is
written,
“And
the
daughter
of
Tyre
will
come
with
a
gift;
the
rich
among
the
people
will
seek
your
favor,”
meaning
that
the
rich
among
the
people
of
Tyre
will
serve
them
and
send
gifts.
127.
Opposite
this
verse
is
the
verse
in
The
Song
of
Songs,
“I
have
compared
you,
my
love,
to
my
filly
among
Pharaoh’s
chariots.”
The
Creator
placed
it
in
their
hearts
to
follow
them
to
the
sea
so
that
Israel
would
be
satiated
by
their
money,
which
they
brought
with
them
there,
and
Israel
took
everything
from
them
at
sea.
This
was
the
reward
for
the
work
that
they
had
served
them
for
210
years.
128.
In
the
days
to
come,
“And
the
daughter
of
Tyre.”
This
is
the
other
side
of
Esau
and
the
other
nations
that
afflicted
Israel,
and
that
afflict
now
them
with
their
iniquities,
as
it
is
written,
“for
he
will
come
like
a
rushing
stream,
which
the
wind
of
the
Lord
drives.”
This
is
why
she
is
called
“the
daughter
of
Tyre.”
129.
At
that
time,
Israel
will
return
in
complete
repentance
before
the
Creator,
who
is
seen
in
these
many
troubles
that
come
upon
them,
as
though
the
memory
of
them
has
reached
up.
When
they
repent
wholeheartedly,
it
is
written,
“When
you
are
in
distress,
and
all
these
things
come
upon
you
in
the
latter
days,
you
shall
return
to
the
Lord
your
God.”
Then
the
king
will
return
to
the
queen
to
appease
her.
It
is
written
about
that,
“The
redeemer
will
come
to
Zion.”
The
redeemer
is
the
king,
who
comes
to
the
queen’s
house.
And
because
her
household
are
all
complete
before
her,
the
king
comes
to
raise
her
from
the
dust.
130.
“The
rich
among
the
people
will
seek
your
favor,”
since
you
are
the
honor
of
the
king’s
daughter
inside.
“Honor”
is
the
glory
of
the
Lord,
Malchut,
and
this
daughter
from
that
king
who
is
certainly
inside,
this
is
upper
Ima,
Bina,
who
is
inside
everything
and
awakens
freedom
and
contentment
over
her
children.
131.
It
is
written,
“Her
clothing
is
checkers
of
gold.”
Opposite
that,
Solomon
said,
“Your
cheeks
are
lovely
with
ornaments,
your
neck
with
chains.”
“Your
cheeks”
are
two,
one
for
the
present
time,
and
one
for
the
days
to
come.
“Ornaments”
are
two
ornaments,
one
at
the
present
time,
and
one
for
the
days
to
come,
since
in
the
days
of
the
Messiah,
knowledge
will
be
renewed
in
the
world,
and
the
Torah
will
shine
before
everyone,
for
it
is
written,
“For
they
shall
all
know
Me,
from
the
least
of
them
to
the
greatest
of
them.”
A
likeness
of
this
knowledge
exists
at
present,
too,
and
it
is
written
about
this
knowledge
and
this
illumination
of
Hochma
“Her
clothing
is
checkers
of
gold,”
which
is
the
north
side,
left,
from
Ima,
who
clothed
in
her,
since
illumination
of
Hochma
is
drawn
from
them
to
take
vengeance
against
those
who
afflict
her
children.
This
is
so
because
the
illumination
of
Hochma
ceases
all
the
judgments
and
the
shells,
and
because
of
the
illumination
of
knowledge
and
Hochma
[wisdom],
Malchut
is
called
the
“Messiah
King.”
That
degree
of
Malchut
is
certainly
David,
and
then,
in
the
days
to
come,
he
awakens
in
the
world.
132.
It
is
written,
“For
our
soul
is
bowed
down
to
the
dust;
our
belly
clings
to
the
ground.
Rise
up;
come
to
our
help.”
“Rise
up,”
for
until
now
she
was
fallen
since
she
was
separated
from
ZA.
Now,
“Rise
up;
come
to
our
help,”
for
the
king
to
cling
to
the
queen
and
redeem
us
for
the
sake
of
your
mercy.
This
is
Abraham,
the
right
hand,
Hesed,
so
it
will
not
be
behind.
This
is
why
it
is
written,
“Save
Your
right
hand
and
answer
me.”
Because
of
it,
“Her
clothing
is
checkers
of
gold.”
When
Malchut
receives
illumination
of
Hochma
from
the
left
of
Ima
and
is
separated
from
ZA,
she
is
fallen.
It
is
written
about
that
time,
“For
our
soul
bowed
down
to
the
dust.”
Malchut,
who
is
called
“soul”
[Nefesh],
bows
down
to
the
dust.
But
when
she
adheres
to
ZA
and
has
illumination
of
Hochma,
she
rises
from
her
falling
since
the
Hochma
in
her
dresses
in
the
Hassadim
of
ZA
and
she
can
shine.
At
that
time,
it
is
written,
“Rise
up;
come
to
our
help.”
This
is
“Her
clothing
is
checkers
of
gold,”
which
is
the
time
when
she
is
connected
with
ZA,
for
at
that
time,
the
illumination
of
Hochma
is
regarded
as
checkers
of
gold.
133.
“In
embroideries
she
is
led
to
the
king.”
Embroiders
are
garments
of
honor,
which
are
embroidered
for
the
Temple,
for
Malchut.
They
are
Hassadim
that
are
extended
from
ZA
in
order
to
clothe
the
illumination
of
Hochma
in
Malchut,
since
Hassadim
are
called
“clothes
of
honor.”
All
the
garments
that
the
Creator
is
destined
to
wear
in
order
to
take
vengeance
against
Edom,
will
be
led
to
the
king,
as
this
bride,
Malchut,
clothed
Him.
All
this
is
because
Israel
did
not
mingle
with
the
side
of
Esau,
all
those
are
destined
to
see
the
glory
of
Zion.
134.
Opposite
that
is
the
verse
in
The
Song
of
Songs,
“We
will
make
for
you
ornaments
of
gold
with
studs
of
silver.”
Ornaments
are
two,
implying
the
Torah
that
was
given
in
the
days
of
Pharaoh
on
Mount
Sinai,
and
implying
the
knowledge
that
will
be
renewed
in
the
days
of
the
Messiah.
“With
studs
of
silver
means,”
as
it
is
written,
“with
fifteen
pieces
of
silver.”
Silver
means
Hassadim,
and
here
it
is
written,
“If
she
is
a
wall,
we
will
build
upon
her
a
castle
of
silver,”
Hassadim,
which
comes
from
the
side
of
Abraham,
as
it
is
written,
“And
I
also
remembered
my
covenant
with
Abraham,
and
I
remembered
the
land.”
135.
“With
gladness
and
rejoicing
they
shall
be
brought,”
two
times
gladness,
above
and
below.
Above,
since
the
holy
name
and
the
throne
are
completed
when
the
hunter
perishes
from
the
world,
namely
Esau,
and
his
memory
will
never
be
remembered.
Below,
when
Israel,
the
children
of
the
Creator,
through
sublime
mercy,
raise
their
banner
over
all.
This
is
why
it
is
written,
“brought
to
You,”
as
it
is
written,
“And
they
shall
bring
all
your
brothers
from
all
the
nations
as
an
offering
to
the
Lord.”
This
is
why
it
is
written,
“shall
come
to
the
king’s
hall.”
136.
“Instead
of
your
fathers
shall
be
your
sons,
whom
you
shall
make
ministers
in
all
the
earth.”
The
Creator
said
to
the
assembly
of
Israel,
Malchut,
“Instead
of
your
fathers.”
These
are
the
high
patriarchs
who
made
you
known
and
famous
in
the
world,
and
have
established
you.
For
all
this,
they
will
be
your
sons.
“Whom
you
shall
make
ministers”
refers
to
the
upper
patriarchs,
of
whom
it
is
written,
“A
well
that
the
ministers
dug,”
who
established
this
well
in
everything.
She
is
called
the
“assembly
of
Israel,”
Malchut.
137.
“Instead
of
your
fathers
shall
be
your
sons.”
Your
fathers
were
all
in
love,
like
the
generation
of
the
desert,
like
those
who
are
called
the
“generation
of
knowledge.”
Your
sons
will
all
be
in
love,
will
grow
strong
in
the
Torah.
Opposite
that,
it
is
written,
“While
the
king
was
at
his
table,
my
perfume
spread
its
fragrance,”
meaning
they
put
doing
before
hearing,
as
they
said
“We
will
do”
first,
and
then
they
said,
“we
will
hear.”
Here,
too,
your
sons
will
be
completed
like
them.
138.
“I
will
mention
your
name
in
each
and
every
generation,”
extending
from
the
upper
generation,
Bina—on
whom
freedom
and
liberty
for
all
depend—to
that
generation
when
that
great
Shofar
[festive
horn],
Bina,
sends
everyone
out
to
freedom,
then
“nations
will
give
thanks
to
you
forever
and
ever,”
since
the
world,
Malchut,
will
not
separate
from
“ever,”
ZA,
and
“ever”
will
not
separate
from
the
world.
Opposite
that,
it
is
written,
in
The
Song
of
Songs,
“A
bundle
of
myrrh
is
my
beloved
to
me,
that
lies
all
night
between
my
breasts.”
139.
Thus
far
was
David
given
permission
to
disclose.
Solomon
came
and
was
completed
in
everything.
He
completed
everything
and
incorporated
high
wisdom
in
those
praises
in
The
Song
of
Songs.
These
are
high
wisdom,
which
is
the
subsistence
of
all
the
worlds,
which
the
Creator
is
destined
to
reveal
to
His
children
when
knowledge
awakens
in
the
world.
At
that
time,
each
one
from
Israel
will
attain
attainment
in
the
sublime
wisdom,
which
is
the
meaning
of
the
name
of
the
Creator,
and
this
is
abundance
that
never
ever
stops,
for
all
eternity.