BeHaalotcha [When You Mount the Candles]
1) Happy are Israel for the Creator desired them and gave them the true law, the tree of life, by which man inherits life in this world and life in the next world. Anyone who delves in the Torah and clings to it has life, and anyone who leaves the words of Torah and becomes separated from the Torah, it is as though he has parted with life because she is life and all her words are life. It is written about that, “For they are life,” and, “It shall be healing to your body.”
2) The tree of life, ZA, is gripped from above downwards. And the light of this sun, ZA, which shines for all, begins from the Rosh [head], HBD, and spreads directly through the Guf [body/trunk] of the tree, Tifferet. Two sides are gripped in it: one to the north and one to the south. One is right, Hesed, and one is left, Gevura. When the sun shines from the Guf of the tree, it empowers the right arm first, meaning Hesed, and shines forcefully. And from the left shines the force of the right, Gevura, and becomes included in his light.
3) He is “As a bridegroom coming out of his Huppah [wedding canopy].” His Huppah is the crown that his mother crowned him with on his wedding day, which are the Mochin HBD that he receives from his mother, Bina. “Coming out of his Huppah” is the Rosh of all the light, HBD. This is the beginning of everything, called “The end of the heaven,” Bina, from which ZA—called “heaven”—begins and emerges. And then he comes out as a real bridegroom, coming out to meet his bride, the beloved one of his soul, and spreads his arms—Hesed and Gevura—to receive her.
4) Similarly, “It is as a bridegroom coming out of his Huppah.” The sun, ZA, spreads to the west, Malchut. When the west approaches, the north side, Gevura, rises up against her first, approaches the west, and mates with her in her place. This is so because the beginning of Zivug ZA is in the left, Gevura, which is reconciliation and obtaining permission, as it is written, “Let his left hand be under my head,” and then the south side, which is right, Hesed, as it is written, “And his right hand embrace me.” Then, “He rejoices as a strong man to run his course,” to illuminate the moon from the middle line, Yesod.
“When you mount the candles” refers to the upper candles, the Sefirot of Malchut, all of which shine from the sun, ZA, together.
5) “Happy is the people that knows the joyful shout; they walk, O Lord, in the light of Your countenance.” Happy are Israel, for the Creator gave them the holy Torah and taught them His ways so as to adhere to Him, to keep the commandments of the Torah and to be rewarded with the next world. He brought them near when they came out of Egypt, for then he brought them out of the other authority and raised them to unite in His Name. Then, the children of Israel were called “Free from everything,” for they did not sit under another authority, and He raised them to unite in His Name, which is above everything, and which governs upper and lower.
6) Out of His love for them, He called them, “Israel is My son, My firstborn,” such as above, like ZA, who is called the firstborn. And He killed every firstborn from the Sitra Achra, above and below. To deliver them, He untied the tied and imprisoned ones above and below, which the Egyptians had done so that Israel would not be able to exit Egypt, and He made them free from everything. This is why the Creator did not wish to deliver them through an angel or an emissary, but He Himself. Also, He knew how to tell the firstborn from the not firstborn, to know everything, to untie the imprisoned, and they are not in the authority of another emissary, but are in His hand.
7) On that night, when the Creator wished to kill all those firstborn, when night fell, singers came to sing before Him. The Creator told them, “It is not the time for singing, for My sons on the earth are singing a different tune.” When half the night had passed, a northern wind was stirred and the Creator took vengeance for Israel, and Israel were singing aloud. And then the Creator liberated them from everything, and all the high angels and all the high camps were listening to the voices of Israel after they were circumcised, and marked their houses with that blood and the Passover blood in three notes: on the lintel and on the two doorposts.
8) What is the reason that they wrote the blood on the lintel and the two doorposts? It is because it is a holy writing. When the destroyer came out and saw that blood written on the doorway, he pitied Israel, as it is written, “The Lord will pass over the door.”
Yet, if the Creator was the one who came and killed in the land of Egypt and not some other emissary, why this writing on the doorway? After all, everything was revealed before Him. Moreover, what is, “And will not allow the destroyer,” which would mean that he is an emissary? It should have said, “And He will not destroy.”
9) Indeed, it is certainly so, for it is written, “The Lord struck all the firstborn.” “The Lord” means He and His courthouse, ZA and Malchut. His courthouse is here, which is why it writes, the destroyer. In every place, an act must be shown below so as to awaken its corresponding one above and be saved. This is why they had to place the blood on the lintel and the two doorposts, to awaken upon them the mercy from above. This is similar to the offerings on the altar, so there will be no destroyer.
10) This is so in action, meaning in sacrifices. When it is not needed—such as on Rosh Hashanah [Jewish New Year’s Eve], which is the day of judgment—and slanderers are poised to accuse Israel, offerings alone do not suffice. Rather, words are needed, meaning prayers and supplications, and they must demonstrate in the act of Shofar [festive blowing of a ram’s horn], to evoke another Shofar, Bina.
In this Shofar, we educe Rachamim and Din [judgment] together, like the upper Shofar, Bina, which educes a sound, ZA, that contains Hesed [graciousness], Din, and Rachamim together, since Tifferet, which is ZA, comprises Hesed, Din, and Rachamim. We blow the Shofar in order to evoke Rachamim and to break the litigants so they will not dominate on that day. When Rachamim are awakened, all the candles above, meaning the Sefirot, shine from this side and from that side, from the right and from the left. And then, “In the light of the king's countenance is life.”
11) When the priest intended to light candles below and would bring the incense closer, the upper candles, the Sefirot, would shine at that time, everything was connected, and joy and gaiety were in all the worlds, as it is written, “Ointment and perfume rejoice the heart.” This is why it is written, “When you mount the candles.”
13) It is written, “And the ark rested in the seventh month… upon the mountains of Ararat.” How pleasant are the words of Torah, for in each and every word are sublime secrets, and the whole Torah is called “superior.” We learned that the thirteen qualities in the Torah, meaning everything that was a part and then stopped being a part, did not stop so as to point to itself. Rather, it parted so as to teach about the whole.
This is so because the Torah, which is the overall whole, even though one simple story comes out of it, it certainly does not come to point to that story, but to indicate to superior things and uppermost meanings. It does not come to teach about itself; rather, it comes out so as to teach about the whole. This is because that story or that deed in the Torah, even though it has stopped being part of the whole of the Torah, it did not depart to show itself. Instead, it departed to show the overall rule of the whole of the Torah.
14) It is written, “And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.” This verse has certainly been set apart from the rest of the Torah and has become simply a story. But why should we mind if it rested on this mountain or on that? After all, it had to rest somewhere! It was set apart so as to point to the whole, for it implies the time of Din [judgment].
Happy are Israel, for they were given the superior law, the law of truth. And one who says that that story in the Torah [in Hebrew, Torah means law, too] points only to that story, damned be he, for if this is so, then the Torah is not the superior Torah, the law of truth. Certainly, the holy, superior Torah is a true law.
15) It is dishonorable for a flesh and blood king to speak words of an illiterate person, much less write them. Can you even conceive that the High King, the Creator, had no holy things to write and to turn them into a law, but that He rather collected words of such common people as the words of Esau, the words of Hagar, the words of Laban concerning Jacob, the words of the mare, the words of Balaam, the words of Balak, and the words of Zimri, and assembled all those written stories and turned them into the law?
16) If this is so, why is it considered “The law of truth,” “The law of the Lord is perfect,” “The testimony of the Lord is sure,” “The precepts of the Lord are right,” “The commandment of the Lord is pure,” “The fear of the Lord is clean,” and “The ordinances of the Lord are true”? It is written, in reference to the words of Torah, “They are more desirable than gold, than much fine gold.” Thus, the Torah is certainly the superior law, the law of truth, the perfect law of the Lord, and each and every word indicates the uppermost things, for that thing in the story does not indicate only itself, but rather points to the whole.
17) “And the ark rested.” When the Din is in the world and Dinim [judgments] are present, and the Creator sits on the throne of judgment to sentence the world in that throne, several notes are written in it and several verdicts are concealed within it, in the King’s file. All the open books are hidden there; hence, nothing is forgotten from the King. Also, that throne is never corrected and is always in the seventh month, the day of judgment, when all the people in the world are counted, when all pass before that throne. Hence, “And the ark,” Malchut, “Rested in the seventh month,” which is the judgment of the world.
18) “Upon the mountains of Ararat.” Ararat comes from the word, Arur [cursed], which indicates those litigants who wail and sob, and all the emissaries that stand before the Creator on that day. And several protectors awaken on that day, and all stand under that throne, in the sentencing of the world.
19) And Israel pray a prayer on that day and plea and beg before Him, and blow the Shofar. And the Creator pities them and turns the Din to Rachamim, and all the upper ones and lower ones say, “Happy is the people that knows the joyful shout.” This is why on that day, the one who blows must know the meaning of things and aim for them while blowing, and do it with superior wisdom. This is why it is written, “Happy is the people that knows the joyful shout,” and not “That blows the joyful shout,” since blowing indicates Hesed, while the shout indicates Din, and the intention should be mainly on the shout, which is Din, to turn the Din into Rachamim.
20) “When you mount the candles, the seven candles will give light in the front of the candlestick.” Here the assembly of Israel, Malchut, takes light. Upper Ima, Bina, is crowned, and all the candles, the Sefirot of Malchut, shine from her. And they said about themselves, “two thin souls fly out,” meaning raise MAN with their Torah. And all the best-men, who raise MAN through their Torah, tie the Malchut to Bina and from there draw her light below.
21) The Creator preceded us on that day to make miracles for us. They entered and saw two people engaged in Torah. One said, “How precious is Your grace, O God! And the children of men take refuge in the shadow of Your wings.” They rose up, and all sat and all rejoiced. He said, “‘How precious is Your grace, O God,’ for I have found you. The Creator has been gracious with us in this place, now light the candles,” meaning they said words of Torah to raise MAN, to light the Sefirot of Malchut through Ima.
22) “When you mount the candles” means when you actually mount, light up. This is because two operations were done by the priest, which are one tie: the oil and the incense, HB, as it is written, “Oil and perfume make the heart glad.” It is written, “Aaron shall burn fragrant incense on it… when he dresses the candles, he shall burn it.” It is also written, “And when Aaron lights the candles at dusk, he shall burn it.” What is the difference that makes it say “dresses” here and “mounts” there? He said, “dressing and mounting are the same thing, for dressing is like lighting.”
23) “When he dresses.” It is written, “For your love is better than wine.” This is so because the saturated from wine, which are the satiated, are good, as it is written, “For then had we plenty of bread, and were good.” This means that anyone who has been satiated by wine or bread, which is lights of GAR, is called “good.” It turns out that “When he dresses the candles” means extending the abundance of lights, called “wine” and “bread,” which are illumination of Hochma and Hassadim.
It is an actual benefit, and not that the benefit is a result of the abundance of lights. Rather, the lights of the feast, the illumination of Hochma, are called “benefit,” as it is written, “He that is of a merry heart has a continual feast.” “When you mount” means that when the Sefirot are watered and saturated by the potion of the river, the river of Bina, whose potion is from Hochma, the upper ones rise and there are blessings in everyone, and everyone rejoices. It turns out that the dressing of the candles is illumination of Hochma, wine, which extends from Bina, and the raising of the candles is drawing abundant Hassadim without cessation from the Hochma. This is why it writes, “When you mount.”
24) When the deepest of all—upper Aba—shines, He shines in the river, in upper Ima, and the river stretches directly through the middle line, ZA, to water everything, all the degrees in Malchut. It is written about that time, “When you mount,” since everything stems from the deepest of all. “When you mount” means that it comes from the Upper One, the deepest of all, called “thought,” which is Aba, and all is one thing. At that time, the assembly of Israel is blessed and the blessings are in all the worlds.
25) It is written, “I have surely built You a house of habitation, a place for Your dwelling forever.” It is “A house of habitation” because when all the treasures of the King, ZA, are deposited in the hands of Malchut, and she controls them, she is called “A house of habitation.” And there is one firmament, called “habitation,” since it is destined to receive blessings and to put everything in order. And this Malchut, which governs everything, is called “A house of habitation,” too.
26) It is written, “And to Zebulun he said: Rejoice, Zebulun, in thy going out, and, Issachar, in thy tents.” This teaches that they were joined together. One went out and waged war, and the other sat and engaged in Torah. One gives to the other a share of his gain, and the other gives to the one, a share of his Torah.
Issachar is Tifferet, and Zebulun is Malchut. The sea is in the part of Zebulun, and the assembly of Israel, Malchut, is called “The Sea of Galilee [Hebrew: Kineret].” And so it should be called, since the azure comes out of there, and azure is Malchut, and Kineret is Malchut, for it is below as it is above. The Sea of Kineret above, Malchut, The Sea of Kineret below. Azure above, Malchut, azure below, and all is in one place, which is Malchut.
27) This is why Zebulun inherited going to war, since he is Malchut, as it is written, “They shall call peoples unto the mountain; there shall they offer sacrifices of righteousness,” of Malchut, called “righteousness.” “For they shall suck the abundance of the seas,” the abundance through wars. And the share of Issachar is the Torah, and he certainly gives to Zebulun his share of the Torah. This is why they were associated, so that Zebulun would be blessed through Issachar, for the blessing in the Torah is blessing for all.
28) The lot of the Torah is the sixth degree, Yesod, which gives the reward of the Torah and inherits to the assembly of Israel, inheriting white, which is Hesed, to azure, which is Din. Hence, when he distinguishes between azure and white, at the reading of Shema [a prayer], when the shades are distinguishable, then it will be called “morning, and the white will have come to the world, and the azure, which is Din, will have vanished. Hence, all of the king’s wars and all of the king’s arms were appointed by Malchut, which was then called “a house of habitation,” as well as “Zebulun.”
29) “The well, which the princes dug, which the nobles of the people delved.” The well is the assembly of Israel, Malchut. “Which the princes dug” refers to Aba and Ima, who begot Malchut. “Which the nobles of the people delved” are the patriarchs, HGT de ZA, as it is written, “The princes of the peoples are gathered together, the people of the God of Abraham.” “The God of Abraham” is Hesed de ZA, from which Gevura and Hesed extend. “Which the princes dug” means they have corrected her in order to be blessed through them from the degree of the righteous, Yesod de ZA, which stands atop her and imparts upon her all that there is in HGT. This is why they say that a well travels with the help of the patriarchs.
30) At one time the Malchut is called “well,” and at another time it is called “sea.” It is called “well,” when Isaac, Gevura de ZA, emerges armed from the left line, the side of Ima, and comes to extend illumination of Hochma from Ima after that Malchut, and fills her, as it is written, “Let his left hand be under my head.” Then she is called “Isaac’s well,” or “Miriam’s well.”
Malchut is called “sea” when she shines from the uppermost river, of Aba, and receives Hochma and Hassadim. Also, the rivers go to her, as it is written, “All the rivers run into the sea, yet the sea is not full.”
31) Since the day the assembly of Israel, Malchut has been exiled, it is written, “As the waters fail from the sea.” This is the assembly of Israel, called “sea.” “Drained dry” is righteous, Yesod. This is why it is written, “The righteous perishes,” for he was the uppermost, precious river that entered her, and he gathered all those rivers and streams that stretch from the extension of that holy river whose waters never stop, which is Bina.
Stretching out of the upper Eden is the concealed Hochma, which is the Bina that came out of the Rosh de AA, as it is written, “And a river went out of Eden,” which is the source of all the Mochin de ZON of the lower ones. He enters her and fills her lakes, the Sefirot of Malchut, and from there, the worlds inherit all the blessings in utter completeness.
32) When the assembly of Israel is blessed, all the worlds are blessed, and Israel below are nourished; they are blessed by her merit, and Malchut protects Israel.
33) It is written, “And the angel of God, who went.” The angel of God is the assembly of Israel, who went with the help of the patriarchs, meaning that then she received from the three lines HGT, called patriarchs. And when these are in her, everything is there, Hochma and Hassadim. This is why the Holy Name, AB—in whom the patriarchs are included—was delivered by these verses. One verse indicates the right line, one verse indicates the left line, and one verse indicates the middle line.
34) “And the angel of God, who went.” This verse is in order, since Abraham is here, and he is Hesed, right line, and all those who come from his side. This is why the letters are in this order.
35) Here Abraham, Hesed, was crowned in his crowns and crowned the assembly of Israel, Malchut, in an upright manner, to go by day, in Hesed, as it is written, “By day the Lord will command His grace, and in the night His song shall be with me.” This, also, is why it writes, “went.” When do they travel in their journeys? During the day, when the sun—ZA—shines, the time of the domination of Hesed. This is one verse, with seventy-two letters.
36) The second verse is that of Isaac, Gevura de [of] ZA. It, too, has seventy-two letters, and it is in Din with the Egyptians and in Rachamim with Israel. This is why it is written here, “And it came between the camp of Egypt and the camp of Israel,” that is, opposite these and opposite those. This is so because Isaac is illumination of Hochma, and illumination of Hochma is drawn to the wicked only with harsh Dinim and good reward for the righteous. This is the meaning of, “And it came between the camp of Egypt and the camp of Israel.”
“And there was the cloud and the darkness,” for such is the day of Isaac, a cloudy day. The cloud and the darkness come from him; hence, the order of the letters is in advance, and not straightforward.
37) Hence, the letters are all in advance, as it is written, “And there was the cloud and the darkness,” which is Din. Also, in advance implies Din, as well, since when Isaac entered with his Dinim, “The one did not come near the other.” It writes, “One… near the other,” which are those who come from the side of Abraham, from the light of Hesed. They did not come near each other. In other words, the right line, Hesed, did not come near to bestow upon the left line, Gevura. Hence, the left line was Hochma without Hassadim, which is harsh Din and darkness.
Also, ZA, Hesed, did not come near the Nukva, to impart Hassadim upon him, and the Nukva received from the left line, Hochma without Hassadim, which is darkness. They could not come near each other because this well, Malchut, had clung to Isaac, the left line, as it is written, “Yet gave it light by night,” meaning the left line illuminated the night, which is Malchut. And when she was filled to join in Isaac, they did not come near each other, and could not come near for there was no Zivug of ZA and Malchut from the side of Hesed.
But when Jacob—middle line—came and joined with Abraham, Hesed, and took Isaac and placed him in the middle, between the Rachamim, which is the middle line, and the Hesed, the right line, the faith was tied—one to this and the other to that. Thus, the two lines were tied together, and ZA and Malchut mated together from the side of Hesed, and Israel were saved.
38) Where the patriarchs are present, so are the rest of the righteous. In other words, where there are HGT, which are the patriarchs, the NHYM—called Moses, Aaron, and Joseph—are included. Hence, the name AB rises and spreads in other manners. The name AB is clarified in twelve boundaries, HB TM, and three lines in each,—which are twelve—shine in each edge from VAK de ZA, and six times twelve are seventy-two. There are other manners on this path, though all the interpretations lead to a single road.
39) When this well, Malchut, shines from the side of Isaac, left line, and connects to it, she becomes the great sea, powerful and indignant, and strong waves fiercely rise and fall with fury and with anger, going up, and rising and falling, as it is written, “They mounted up to the heaven, they went down to the deeps.”
Abraham is the right line, and stands opposite it. This is why this division and noise were made, for when the left intensifies, the waves of the sea rise and peak at the heaven. And when the right intensifies, meaning Abraham, the waves descend to the abyss. And due to the anger, the fury, the wrath, and the fierceness, the two lines would not come near each other, but instead, fight.
But when Jacob came, meaning the middle line, he quieted the anger and lowered it, and diminished the GAR of the left and broke the waves of the sea, as it is written, “And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all night.” The strong east wind is the spirit of Jacob, the middle line, which is strong and fierce, opposite the left line, to break the anger of this sea. Then, it is written, “And made the sea dry land, and the waters were divided,” for he emptied the waters of anger and the waters were divided to the side of Abraham, right and Hesed, and to the side of Jacob, middle line and Rachamim, as it is written, “And the waters were divided,” to this side and to that. This is why the letters in this text of the middle line are all in an upright manner.
40) These letters are in an upright manner, on the side of Jacob, the middle line, and all those who come from his side. When Jacob came, he connected with Abraham, the right line, and took Isaac, the left line, and put him in the middle between himself and the right line. Thus, the faith connected one to this and one to that, meaning both lines, right and left, were connected one to this and the other to that.
And all three are in Malchut, called “faith.” Hence, the work of correcting the Holy Name is known in the Zivug of the patriarchs, right and left and left in right, and both are in the middle line, which is one connection, when all three lines have become one, the connection of faith. Then, all three lines connect in Malchut, called “faith,” into a complete chariot where the three lines and Malchut are the four legs of the throne, for they are a throne and a chariot to Bina. Thus, by the Zivug of the patriarchs together, everything was done.
41) And the friends know how to walk in an upright manner, in the middle line, to correct their deeds as they should. In the name, AB, which is the connection of the patriarchs, there are ways for Din [judgment], for Rachamim [mercy], for help, for Hesed [graciousness], for fear, for Torah, for life, for death, for good, and for bad. Happy are the righteous, for they know the ways of Torah and know how to walk in the ways of the Holy King. Happy are they in this world and in the next.
42) The patriarchs connect in journeys (in three places), in deeds (raising MAN), and in ties (unifications). This is so because in each of these seventy-two names, all the patriarchs, which are the three lines, are tied together. And when they unite, there is no one to rise against them. And in a place where the patriarchs are found, the rest of the righteous are found with them—Moses, Aaron, Joseph. Hence, this name, AB, rises and is interpreted in different manners, although all the interpretations go unto another way.
43) There are seven ties to the seventy-two names by which they are tied in each and every connection: the tree patriarchs, HGT, and four others, NHYM. The Rosh [head] of the AB [Gematria: 72] names is the three Sefirot HBD, which are called Rosh. They are in one connection with their middle, the Malchut, since these Hochma and Bina are the ones who dug the well of water, Malchut, as it is written, “The well, which the princes dug,” meaning Hochma and Bina. Hence, the Hochma, Bina, Daat, are in one connection with the Malchut.
The second tie is to each other, meaning the two lines Hesed and Gevura, of whom it was said, “The one did not come near the other.” These are in one connection, which begins with three Yods.
The name AB is divided by ten divisions, in each of which are seven names corresponding to HGT NHYM. The first three divisions from the name Vav-Hey-Vav to the name Nun-Lamed-Chaf are Rosh, HBD. The sixth, meaning the middle division is tied to them, and begins from the name Mem-Nun-Dalet to the name Mem-Yod-Chaf, and within them the name Aleph-Nun-Yod. This division corresponds to Malchut and is tied in a single connection with the Rosh.
It turns out that the second connection, which is Hesed and Gevura, from the name Yod-Yod-Yod, to the name Chaf-Vav-Kof, which are two divisions, has seven names in each. These are considered one connection and they are the second connection. And Hesed and Gevura are both one connection, beginning with three Yods, Yod-Yod-Yod.
44) The third connection is Tifferet, the middle line, the perfection of all the faith. It bestows upon Malchut, which is called “faith,” and complements her.
The fourth connection is two pillars on which the Guf [body] stands: Netzah and Hod. They are regarded as Netzah.
The fifth connection is Hod, in which there are good and bad, a river that comes out to the tree of life and death. The tree is the Malchut, since Hod bestows upon Malchut. It is the deepest and has more Dinim than in all the Sefirot.
The sixth connection is Yesod, in which the Din is in Rachamim.
The seventh connection, which is Malchut, is included in the Rosh, since it is the middle of everything and is therefore called Aleph-Nun-Yod [spelling out the word Ani—“I”]. This means that there is the name Ani in her division, which is the subsistence of all the branches that unite around her.
The third connection begins with the name Vav-Vav-Lamed through the name Vav-Hey-Vav, since the first three divisions are in HBD, and the two subsequent divisions are in Hesed and Gevura. The sixth division, which divides from the name Mem-Nun-Dalet through the name Mem-Yod-Chaf, is the middle division, which is the discernment of Malchut. It is connected into one connection with the first, which is the Rosh.
For this reason, the third connection begins in the seventh division, from the name Vav-Vav-Lamed through the name Vav-Hey-Vav. The fourth connection begins in the eighth division, from the name Dalet-Nun-Yod through the name Peh-Vav-Yod. The fifth connection begins in the ninth division from the name Nun-Mem-Mem through the name Ayin-Nun-Vav. The sixth connection begins in the tenth division from the name Mem-Het-Yod through the name Yod-Bet-Mem, and the last two names are included in them, as in seventy Sanhedrin and two witnesses.
45) There is one chariot in these seven degrees, seven connections, from the first degree to the last, meaning in all those names that unite in her, as well as from one degree to the next. Each particular degree is a complete chariot in and of itself, and although each comprises the same seven Sefirot HGT NHYM, the difference between them is that in each degree they all follow the degree that commands them.
For example, there are seven Sefirot HGT NHYM in the degree of Hesed. However, they all follow the Sefira of Hesed. Similarly, there are seven Sefirot HGT NHYM in Gevura, and they all follow the dominion of Gevura. So it is in each degree.
46) When these degrees of the name AB are present, the whole faith is present, the whole of the perfection of Malchut. Also, these seven connections are seven clouds that surrounded Israel, and they are ten because Hesed includes GAR. Thus, when Divinity journeys, she journeys in the patriarchs, HGT, which is the name, AB, for when they journey, all the other degrees journey within them. At that time, the assembly of Israel, Malchut, is crowned as it should be. Indeed, their illumination is primarily while journeying.
47) Zebulun inherited the Kineret, Malchut. Hence, Judah, who is Malchut everywhere, which part of Malchut is in him after Zebulun has taken her? Indeed, Judah took the whole of Malchut and united with her on all her degrees in Katnut [infancy] and in Gadlut [adulthood], meaning in the Dalet and in the Hey that are in Judah. The Dalet is the Katnut, before she received the male over her, and the Hey is the Gadlut. But Zebulun took Malchut only when she was called Kineret, as in the wars in her.
48) The tale of the Menorah and all her corrections and everything in it was already said. So why is it said here again? Since the presidents offered the sacrifices of the altar and all its appropriate corrections, the text comes and tells the story of the Menorah, which is a correction through Aaron. This is so because above the Menorah, Malchut and all her candles—the Sefirot—all shine through Aaron.
49) There were twelve presidents to educate and correct the altar, meaning the twelve tribes. The four directions, four banners, have three tribes in each, and together they make twelve. It is all as it is above. The altar above, Malchut, receives from the twelve combinations of HaVaYaH in ZA, HB TM, where there are three lines in each, which makes twelve. The Menorah [The Lamp at the Temple], with seven candles, was appointed on lighting them through the priest. It is all as it is above, opposite ZA that shines for HGT NHYM de Malchut. And the Menorah stands on a sign and is made in a miracle, meaning it was made by itself.
50) The inner altar and the Menorah stand together, to everyone’s joy, as it is written, “Oil and incense make the heart glad.” The oil is the Menorah, meaning Malchut that receives from Hochma. The incense is the inner altar.
There are two altars: 1) The most internal of all, the altar of the incense, which is set up for joy corresponding to Bina; and 2) External, the outer altar, is set up for making sacrifices opposite Malchut. Abundance stands out to the outer altar, Malchut, from the inner altar, Bina, and those who see and observe know the high Hochma, the meaning of ADNY, HaVaYaH. This is so because the inner altar is HaVaYaH, Bina, and the external altar is ADNY, Malchut. Hence, incense is offered only when there is oil, which is the unification of Hochma and Bina.
51) I have found it in King Solomon’s book that incense is for joy and for abolishing death. This is so because the Din is from the outer altar, from Malchut, and joy, gaiety, and connection with the light are from the inner altar, where every joy—Bina—stands. When the inner one awakens, every Din departs the outer one and cannot pass judgment. For this reason, the inner incense is set up to revoke death, for when the inner one, Bina, awakens through the incense, the outer one, Malchut, cannot pass judgment. Hence, the incense is the connection of everything, and it is offered on the inner altar, where every joy is found. Happy are Israel in this world and in the next. It is written about them, “And He said unto me: “You are My servant, Israel, in whom I will show My glory.’”
52) “Take the Levites,” for they need to be purified, extended, and connected in their place, left line, since they are from the left arm, Gevura de ZA, and anyone who comes from the side of Din must not grow hair, for it increases the Din in the world. Therefore, a woman’s hair must not be seen on the outside and she needs to cover her head and cover her hair, and then all those who come from the side of Din are blessed. This is why it is written about the Levites, “And thus shall you do unto them, to cleanse them: … and let them use a razor.” Also, we learned that the Levites do not rise to their place until the priest lifts them, since the right always leads the left.
The root of the Se’arot [hair] is the entrance of the Yod to the light, when it removes the GAR and the Ohr [light] becomes Avir [air]. The Se’arot—from the word Sa’arot (Dinim)—emerge from the absence of GAR that occurs because the Sitra Achra grips where there is deficiency. Anyone who comes from the side of Din must not grow hair since it increases the Din in the world. However, all that is in those who extend from the left side, such as a woman and the Levites. But those who extend from the right side, from holiness, are to the contrary: the Se’arot in them are holiness. It is said of a nazirite, for example, “He shall be holy, he shall let the locks of the hair of his head grow long.” This is the whole difference between holy and pure.
53) On the day the Levites rose to their place they sacrificed two oxen, since they are like oxen, on the left line, as it is written, “The face of an ox on the left side,” so they will receive that cow, called “red cow,” on the left, on Malchut from the left side. Yet, all the power and the whole correction depends on the priest—the right line—since the whole of the force of the body is in the right arm. This is why the priest was the right arm of the whole of Israel, in him is the world, and everything that is destined to be corrected. Yet, the right line is not alone. Rather, it is connected with the body and with the left, with the two lines—middle and left. And the body, which is the middle line, is the most important because it unites the two lines and complements them, as well as mingles them.
54) “This is what applies to the Levites.” At the age of twenty-five, the Levite rises to his place and is crowned. And he must work for twenty-five years until he rises to the fiftieth degree. And when he rises to the fiftieth degree and onwards, he diminishes the fierceness of the fire within him. And since the fire and heat cool, he blemishes the source to which he is connected, which is the left.
This is so because illumination of Hochma on the left shines only by the force of the Din, which terrifies the wicked. And since the fierceness of his fire—Dinim—has ceased, he is unfit for work and he blemishes the left. This is why he is unfit for extension of Hochma.
55) Also, after fifty years the voice of the singing is not so connected to him and weakens. But the voice must not be flawed, but rather strengthened, since a strong one stands in a place of Din, not a weak one. For this reason, the left that connected to him, which is a forceful Din and not a weak one, must not be blemished. Also, for this reason, no weakness should be displayed on any side. Indeed, happy is the man who engages in the Torah and knows the ways of the Creator, and does not move to the right or to the left, as it is written, “For the ways of the Lord are right,” meaning that he always walks in the middle line.
56) What is the reason that he warns them here about the Passover? After all, they were already told in Egypt. But this was on the second year, and Israel thought that the Passover applies only while in Egypt, and since they did it once in Egypt, they thought they did not need to anymore. But the Creator came and cautioned them not to think that its time had passed in Egypt and it was no longer needed. This is why on the second year, He cautioned in the Sinai wilderness, to set this Passover up for them for generations to come.
57) Even though He warned them in Egypt, He commanded them now, a second time, in the same place where all the Mitzvot [commandments] of the Torah were given. What does on the second year in the first month mean? There is a sublime meaning to it: There is one which is called “a year,” and one which is called “a month.” A month is the moon, the Malchut, and a year is the sun, ZA, which shines to the moon. On the second year in the first month indicates Zivug of ZA and Malchut, which are called “year” and “month,” in the Sinai wilderness. This is the second Zivug after the exodus from Egypt. Also, this was the time when all the Mitzvot of the Torah were given, for by the Zivug of ZON in the Sinai wilderness, all the Mitzvot of the Torah were given.
58) Woe unto one who says that the Torah comes to tell literal tales and the uneducated words of such as Esau and Laban. If this is so, even today we can turn the words of an uneducated person into a law, and even nicer than theirs. And if the Torah indicates to mundane matters, even the rulers of the world have among them better things, so let us follow them and turn them into a law in the same way. However, all the words of the Torah have the uppermost meaning.
59) The upper world and the lower world are judged the same. Israel below correspond to the high angels above. It is written of the high angels, “Who makes winds His messengers,” and when they come down, they clothe in dresses of this world. Had they not clothed in dresses such as in this world, they would not be able to stand in this world and the world would not tolerate them. And if this is so with angels, it is all the more so with the Torah that created the angels and all the worlds, and they exist for it. Moreover, when it came down to this world, the world could not tolerate it if it had not clothed in these mundane clothes, which are the tales and words of the uneducated.
60) Hence, this story in the Torah is a clothing of the Torah. And one who considers this clothing as the actual Torah and nothing else, damned will be his spirit and he will have no share in the next world. This is the reason why David said, “Open my eyes, that I may behold wondrous things out of Your law,” that is, gaze upon what lies beneath the clothing of the Torah.
61) There is an openly visible clothing, and when fools see a person dressed handsomely, whose dress seems elegant, they look no further and judge him by his elegant clothes. They regard the clothes as the man’s body and regard the man’s body as his soul.
62) Such is the Torah. It has a body, which is the Mitzvot of the Torah, which are called “the bodies of the Torah.” This body clothes in dresses, which are mundane stories, and the fools in the world consider only that clothing, which is the story of the Torah. They do not know more and do not consider what exists underneath that clothing.
Those who know more do not consider the clothing, but the body under that clothing. But the sages, the servants of the High King, those who stood on Mount Sinai, consider only the soul in the Torah, which is the essence of it all, the actual law. In the future, they will gaze upon the soul within the soul of the Torah.
63) This is also how it is above. There is Levush [clothing], Guf [body], Neshama [soul], and Neshama to Neshama. The heavens and their hosts are the Levush, and the assembly of Israel is Malchut—the Guf that receives the Neshama, which is the Tifferet [glory] of Israel, ZA. Hence, Malchut is the Guf to the Neshama, for ZA clothes in her like a soul in the body. The Neshama is Tifferet Israel, the actual law, the soul of the Torah, upon which the sages gaze.
And Neshama to Neshama is Atika Kadisha [the Holy, Ancient One], upon whom they will gaze in the future. All are intertwined: Atika Kadisha clothes in ZA, ZA clothes in Malchut, and Malchut in the worlds BYA and all their hosts.
64) Woe unto the wicked ones who say that the Torah is nothing more than fables and consider only the clothing. Happy are the righteous who consider the Torah as they should. As wine sits only in a jar, the Torah dwells only in that clothing. Hence, one needs to regard what is found under the clothing, which is why all these tales are dresses.
65) “Now, let… observe the Passover at its appointed time.” Why “observe”? It should have said, “eat.” We already learned that anyone who properly performs an act below, it is as though he has performed it above. Since it is as though it was awakened for him, it is as if he is doing it.
66) “If any man of you or of your generations shall be unclean” [in Hebrew the word man appears twice]. Why the doubling of the word “man”? This refers to a man who is a person, who is fit for reception of a high soul, but has blemished himself and Divinity is not over him because he has defiled himself. The doubling of “man” means he is worthy of being a man but has defiled himself so that no holiness from above will be over him.
67) “Or be in a journey afar off” is one of ten places that are punctuated in the Torah. All of them come to indicate something. What is “Or be in a journey afar off”? There is a point above the Kof in the “afar off” [in Hebrew], since a person who defiles himself is defiled from above. And since he is defiled from above, he is on a far off way from that place and that road to which the seed of Israel adhere, for he has clung to a far off way, has moved away from approaching you, Israel, and from connecting with you the way you connect. It is written about that, “A journey afar off for you,” with a dot over the Hey of far [in Hebrew], indicating that it implies to the Sitra Achra, who is far from holiness.
68) “Shall be unclean by reason of a dead body, or be in a journey afar off” means that they are two things. But how can you say that they are one thing, that impurity caused him the far off way? When it says, “Shall be unclean,” it means before he is defiled from above. But when he says here, “A journey afar off,” it means after he was defiled from above and fell into a far off way, the Sitra Achra. This means that he will be devoid of the holiness above, and will not do the Passover at the time when Israel do it.
69) And should you say that he is doing the Passover on the second month, even if he is not correcting himself, it is not so. Rather, after he has been purified and corrected himself, he has a second month to do the Passover. Hence, anyone who purifies himself is purified from above.
70) And should you say that at a higher degree, he is on the second month, it is not so. Israel is a holy seed, and they do the Passover in its time, taking the moon and the sun, meaning Malchut and ZA, as one, and one who takes the Yesod [foundation] first, takes the building. What is Yesod? Do not say that it is the upper Yesod of the righteous of the world, Yesod de ZA. Rather, it is the Yesod of a good stone, the Malchut, as it is written, “The stone which the builders rejected is become the chief corner-stone.” This is so because it is a stone that ZA is on it, and one who takes the Yesod first, the Malchut, the foundation on which all the Sefirot de ZA are built, takes the building, too. These are all the Sefirot atop her, from ZA, since the Malchut is the doorway to ZA.
71) He certainly takes the Malchut and ZA as one on the second month, just as on the first Passover. However, it is not the same as one who takes the Passover in its time. Why is it so? Because one who takes the Passover in its time receives from below upwards and does not descend, since holiness increases, not decreases, and one who takes the Passover after its time descends from above downwards. For this reason, they are equal in everything, but are unequal, for one rises and does not descend, and the other descends and does not rise.
For this reason one who sacrifices the Passover in its time is better. Happy are Israel, for they are rewarded with everything, since they are rewarded with the Torah, and anyone who is rewarded with the Torah is rewarded with the Holy Name. Happy are Israel in this world and in the next.
The first month is right, and the second month is left. And Passover is the Mochin of illumination of Hochma, whose root is in the left line of Bina, which should be taken from the right line—the first month. This is the time for offering the Passover. Then, holiness increases and the lights grow and multiply as is the conduct of holiness.
But for one who sacrifices on the second month, who takes the Mochin of Passover from the left line, the lights diminish and descend like the oxen of the festival. This is so because one who takes the Passover in its time receives from below upwards and does not descend. And his lights grow and multiply as it is with lights that are corrected in holiness, since sanctity is increased, not decreased. Indeed, the way of the right is to not descend, for the lights do not diminish, and one who takes the Passover after its time, descends from above downwards, meaning diminishes the importance of the lights from above downwards. This means that they gradually diminish like the oxen of the festival, since he is taking them from the left line, which is the second month.
72) It is a commandment to keep the second Passover, for those who could not do the Passover in its time, who were still on a far off way or were defiled in some other impurity. He asks, “If the Passover, which is the faith that Israel entered, governs on the month of Nissan, and this is the time for joy, how could they not keep it in its time? Or if they are defiled, could they observe the Passover on the second month? After all, it has already passed its time.”
73) And he replies: “Since the assembly of Israel, Malchut, is crowned in her crowns, in her Mochin de GAR, on the month of Nissan, she does not remove the Keters and the crowns from her for the whole of the thirty days. And during all those thirty days, from the day Israel went out of the Passover, the mistress sits in her crowns and all her armies rejoice. And one who wishes to see the mistress may see, and the announcer calls, “Let all who cannot see the mistress come and see before the gates are locked.” The announcer calls on the fourteenth of the second month because from then and for seven days, the gates are open, and henceforth, the gates are closed. This is the reason for bringing a second Passover.
74) It is a Mitzva [commandment/good deed/precept] to slaughter the Passover in its time. And after the first Passover and the second Passover, to eat them according to the law. And the impure ones will be rejected to a second Passover, which is the third Mitzva.
Tannaim and Amora’im: There are people who are like the secular of purity, from the side of Michael. And like secular from holy, like meat of holiness, they are from the side of Gabriel, for Michael and Gabriel are Cohen [Priest] and Levi [Levite], Hesed and Gevura. And there are people who are as good days. And these are the holy of holies.
75) Divinity is the first Passover, from the right side. This is so because the first month is the right line, and the second Passover is from the left, since the second month is the left line. It is so because Nissan and Iyyar are Hesed and Gevura, the first Passover from the right Hochma, for Hochma is on the right line. The second Passover is on the left, where there is Bina. This is so because Bina is in the left line. And since every strange fire passes through the Gevura on the left line, and they are as chaff and straw for the fire of Gevura, the impure are rejected to the second Passover.
76) The fire of Gevura burns every impurity, menstruation, leprous, gonorrheal, and a woman in labor, for the soul is the Creator’s vessel, and the Creator is not present in it until it is hot-whitened by the fire of Gevura, as it is written, “Is not My word like as fire? says the Lord.” And if the evil inclination is iron, it explodes in this fire; and if it is a stone, it melts.
77) On the right, the place of the written Torah, called “water,” it is said, “she shall be cleansed from the fountain of her blood.” The leprous is cleansed in her, the impure, the dead, the gonorrheal, and one who is unclean with all kinds of vermin, as it is written, “And I will sprinkle clean water upon you, and you shall be clean.”
78) In the middle line, the Kli unites with her husband. The Kli is a woman, Malchut. After she is sanctified in the left line and purified in the waters of the Mikveh [ritual bath] on the right line, she unites in the middle line. And it is said about the Kelim [vessels] of Passover, Kelim that were used for cold are dipped in cold, and they are pure. These are the souls that come from the side of Rachamim, and they are merciful, graceful, and gracious, and do not need to be purified in warm water like the intermediate ones.
It is all the more so with the very hot, in which the complete wicked are purified, who heat themselves in the fire of the evil inclination. It is said about them, “Everything that comes by fire,” since they have much filth. But for complete righteous, in cold. It is said about them, “Anyone who sets a gap between the adhered,” who does not attach the letters of the prayer of Shema to one another, hell is chilled for him.
79) If the souls are materialized and they are as clay pots, breaking them is their purification, as you say, “Broken and purified.” It is written, “The sacrifices of God are a broken spirit.” But those who engage in the written Torah and the oral Torah, which are fire and water, and those who delve in the secrets of Torah, which is light—of which it is written, “And the teaching is light,”—those are purified by the Torah and do not need hell.
80) One who sees dates in a dream, his iniquities are over, as it is written, “The punishment of your iniquity is accomplished, O daughter of Zion.” This is so because in the word Temarim [dates], there are the letters TAM [whole], which is Jacob’s degree, as it is written, “And Jacob was a TAM [‘whole’ or ‘concluded’] man.” The iniquities are Marim [bitter], hence the word Temarim [Tam Marim] implying that his iniquities are over.
81) “And the Lord showed him a tree… and the waters were made sweet.” One who exerts in Torah, the tree of life, the Creator forgives his iniquities, of which it was said, “And they made their lives bitter with hard labor,” and they return to being sweet, meaning his iniquities become as merits.
82) The days will come when he will live in them as in the days of the exodus from Egypt. “And Joseph died, and all his brothers, and all that generation.” But in the last exile, there is no death, only poverty, for the poor are as good as dead, to keep in them, “And I will leave in the midst of thee an afflicted and poor people, and they shall take refuge in the name of the Lord,” and to keep in them, “And the afflicted people You will save.” And in the wealthy ones that will remain among them, the words, “Idle, you are idle” will come true, for they will be idle in the Torah, idle in being gracious to the attainers of the Torah, and strong men who wander from town to town will not redeem them.
83) They are idle with the weight of the tax, for if you say that they are not gracious because of the weight of the tax, then this is why it is written, “Let the labor be heavier on the men, and let them work at it,” so the weight of the tax will really be upon them. “So they will pay no heed to false words,” meaning they were lying and saying that the tax is heavy on them and this is why they are not gracious. They also lie with their words when they say that they respect the tax that is burdening them, as it is written, “There is no straw given,” which is the fortune of falsehood with which they misstated to the Creator. And because they did not heed Him and did not pity in the name of the Lord, “Straw,” which is fortune, “No straw given unto thy servants,” and not because of the burden of the tax.
84) And those who have money and keep it hidden inside, which is the interior, like the interior of the treasure and the interior of the ark, the words, “yet you must deliver the quota of bricks,” come true in them. This is money, which is bricks that will be in that generation.
85) At that time there, “He made for them a statute and an ordinance,” who are the authors of the Mishnah. They, too, are like that, “And when they came to Marah,” meaning that the oral Torah will once more be Marah [bitter] for them, in great stress and in poverty, so the verse, “And they made their lives bitter with hard labor” will come true in them. This is a question. “In mortar,” meaning by logical deduction; “And bricks,” meaning by scrutinizing laws; “And at all kinds of labor in the field,” in the Braita [laws that are not part of the Mishnah]. “All their labors which they rigorously imposed on them” means Tishbi will answer questions and problems.
86) And there the loyal shepherd will come true in you, “There He made for them a statute and an ordinance, and there He tested them.” In the tree of knowledge of good and evil, which is prohibition and permission, and in those secrets that will be revealed through you, “The waters were made sweet.” Like the salt that makes the meat sweet, they will be sweetened by the secrets that will be revealed through you. All those questions and the dispute of the bitter water in the oral Torah will return to being the sweet waters of the Torah. And your agonies will be sweet to you through these secrets that will be revealed by you. And all your troubles will come back to you like fleeting dreams. A dream [in Hebrew] has the letters of the word “salt,” reversed. As salt sweetens the meat, so agony sweetens.
87) And to the wicked, agony shall return, like the salt of Sodom, which blinds the eye, to keep in them, “But the eyes of the wicked shall fail.” And in the wicked mixed multitude, the words, “Many shall purify themselves, and make themselves white, and be refined; but the wicked shall do wickedly” will come true. “Make themselves white” are the authors of the Mishnah. “And be refined” are the holy seed, the rest of the people, as it is written, “And will refine them as silver is refined.” “But the wicked shall do wickedly” are the mixed multitude.
88) “And the wise shall shine as the brightness of the firmament” are the authors of the Kabbalah. They are the ones who exert in this brightness, called The Book of Zohar, which is like Noah’s ark, gathering two from a town, and seven kingdoms, and sometimes one from a town and two from a family, in whom the words, “Every son that is born you shall cast into the river” come true. The Torah is called “a son.” The newborn is the attained. “Into the river” means the light of Torah. “Cast” is like “You will study it” [it’s an anagram in Hebrew], where you study each insight that is born in you by the light of Torah and by its soul. This is the light of this Book of Zohar, and it is all because of you.
89) And who caused it? A raven. For at that time, you will be as a dove. This implies to the raven and the dove that Noah sent from the ark, after he compared The Zohar to Noah’s ark. For another messenger, called by your name, like the raven that was sent from the ark in the beginning and did not return from its mission, for he engaged with the unclean because of their money and did not exert in his mission, to reform the righteous. It is as though he did not perform his master’s mission. This relates to Jeroboam the son of Nebat, who was worthy of redeeming Israel, but failed with the golden calves, sinned, and caused the public to sin. He is like the raven who betrayed in his mission.
90) And the essence of the dove exists in you: as she entered the deeps of the sea, you will enter the deeps of the Torah, as it is written about the prophet Jonah, “For You had cast me into the deep, into the heart of the seas,” which is the sea of the Torah. And then there will be Hochma, Hesed, Netzah to the right. It is for them that David said, “The right hand of the Lord succeeds,” “The right hand of the Lord is exalted, the right hand of the Lord succeeds.” And three degrees from the left will bond together—Bina, Gevura, and Hod. And the three degrees in the middle—Keter, Tifferet, and Yesod—are gripped to the right and to the left, for the middle line grips to the right and to the left. Thus, all ten Sefirot are completed, including the GAR.
91) And because the prophet saw you connecting in three degrees, Keter, Tifferet, and Yesod in the middle line, he proclaimed this verse upon you—“Behold, My servant shall prosper,” Yesod, “He shall be exalted and lifted up,” Tifferet, “And shall be very high,” Keter. And because you will be held by two Messiahs, David said three times “The right hand of the Lord,” concerning the three rights, Hochma, Hesed, Netzah of the Messiah Son of David. And in relation to the three lefts—Gevura, Bina, and Hod—by which the Messiah Son of Ephraim is held, he said:
From the first left side, which is Gevura, “I shall not die.”
From the second left side, which is your Hod, “But live.” It is said about it that He gave the Hod to Moses, as it is written, “And you shall put of thy majesty [Hod] upon him,” meaning that the Creator gave him Hod to be his.
And it was placed in you from the side of Bina, since the illumination of Hochma of the left of Bina appears in Hod.
92) In it, in Gevura, you were ruined and dry in everything because Messiah Son of Ephraim had been dried in your law and your prophecy and your body. And you suffered several torments so Messiah Son of Ephraim would not die, and you asked for mercy for him. This is why it is said about him, “But live,” from the side of Bina. And for this reason, “I shall not die,” from the side of Gevura, from which the harsh Din extends. “Will live” is from the side of Bina, after the Mochin—the tree of life, middle line that overcame the left line, Gevura—appeared from her, using the dawn prayer of Shema, which is Hesed, and tying it with the knot of the Tefillin to the right of Abraham, who is the morning prayer, Hesed.
93) “And [I will] declare the works of the Lord. The Lord has chastened me sore; but He has not given me over unto death.” “And [I will] declare the works of the Lord” is from the side of Hod, since the illumination of Hochma that appears from Bina, appears from the Chazeh down, in Hod. “The Lord has chastened me sore” in Hochma and Bina, from the right and from the left. Hochma contains three rights—Hochma, Hesed, and Netzah—and Bina contains three lefts—Bina, Gevura, and Hod. Before the arrival of the middle line, the right and the left were disputed, and Dinim extended from them. This is why it is said, “The Lord has chastened me sore.”
“But He has not given me over unto death” is the middle line, comprising three middles—Keter, righteous (meaning Yesod), and He Himself, which is Tifferet, the offspring of Yod-Hey. And promptly, a Vav will be set up for the Hey in Yod-Hey and the name HaVaYaH will be completed in right and left, in mercy and in plea and in several reconciliations to Malchut and to her sons, as it is written, “In that day I will raise up the fallen tabernacle of David,” which is Malchut. And this is why the prophet said, “They shall come with weeping, and with supplications will I lead them.”
Through the sin of the generation of the flood, the bonding of Malchut with Bina was broken and Malchut of the quality of Din—from whom the flood emerged—has appeared. The exception was Noah’s ark, which remained with the mitigation of Malchut in Bina, in whom all of life was gathered. However, during the flood, they were in Katnut, without GAR, as it was written that The Book of Zohar is like Noah’s ark. The Zohar is the clarification of the mitigation of Malchut in Bina, which occurred in Noah’s ark, which is the foundation of the very breath of life.
However, then, as during the flood, when two of a city and seven from Malchut gather in her, two of a city is ZA in the state of VAK without a Rosh, and the Malchut in the state of a point. The seven from Malchut are ZAT without GAR, which implies the texts of Katnut in The Book of Zohar.
And sometimes one from a city and two from a family. This implies three lines, where one line unites two in the texts of Gadlut in The Zohar, which fulfills, “Every son that is born you shall cast into the Nile,” which is the diminution of the GAR of the left through the middle line. This is so because there is no male light there, which shines from above downwards, as it is written, “You shall cast into the Nile” so it can shine. The Nile [in Hebrew: Ye’or] is as LaMa’or [to the light], where through this diminution the left unites with the right and it can shine.
“And every daughter you shall keep alive,” meaning only the female light, which extends from below upwards, which is Malchut, called daughter, for only the middle line sustains and nothing else. And this is the light of this book, and this order, “Every son that is born you shall cast into the river, and every daughter you shall keep alive,” this light is explained in The Book of Zohar.
It is known in the order of the departure of the Mochin, after the diminution, done by the point of Holam that instills the Yod into the Ohr [light] and diminishes it into Avir [air], VAK, the first correction comes out through the point of Shuruk. This is the left line, which extracts the Yod from the Avir and brings it back in the Ohr. However, Dinim are drawn out of it and it cannot shine. It seems as though it did not do its task and did not correct a thing, until the middle line appears in the form of the point of Hirik. This diminishes the GAR of the left, unites it with the right, and complements the Mochin.
It turns out that the whole mission and the correction were done by the middle line, and the left line did not perform its mission. This is why The Zohar relates the two messengers that Noah sent from the ark—the raven and the dove—to the two lines, left and middle. The raven, who did not perform his mission, extended from the left line. And the dove, who did her mission, extended from the middle line.
Similarly, Jonah the prophet did not perform his mission on the first time, but fled from the Creator in a ship. On the second time, he did perform his mission. This, too, is for the above reason that in the first time, he was attached to the left line, as a raven, and hence did not perform his mission. On the second time, he was attached to the middle line and did perform his mission.
Even though the raven, left line, did not perform its mission, it caused the emergence of the middle line so it could complete the correction. Had it not been for the raven—the left line—the middle line would have had nothing to do, as it was written that the loyal shepherd would be as a dove, like the middle line. It means that another messenger was called Prophet Jonah [in Hebrew: dove] on the first time. And while he was called Jonah [dove], he was as a raven on his first mission, which is why he did not perform his mission, for then he was as the raven that Noah sent from the ark and which did not return to him in its mission because it was attached to the left line.
In other words, it toiled in abomination, of whom it was said that the illiterate are abomination. He toiled with them because of their fortune, for the illumination of Hochma on the left is considered wealth, as it is written, “He who wishes to become rich should go north.” But one who adheres to the left, the light of Torah is hidden from him and he is like the illiterate.
And he did that in order to suck from the Hochma on the left, which is called “wealth” because of their fortune. And he did not exert in his mission to reform the children of Nineveh with the middle line. Hence, even though the left line causes the middle line to perform and complete the mission, it is still regarded as though he had not done his master’s mission because he did not intend for it.
It is known that left line does not surrender to unite with the right unless through an awakening of the Masach de Hirik in the middle line, which diminishes from GAR. This is the meaning of Jonah, who was attached to the left, being thrown into the depth of the sea. The depths of the sea are the governance of the Masach de Hirik, by which the GAR of the left of Jonah the prophet diminished and returned to cling to the middle line, as it is written, that he came into the depth of the sea so the GAR of the left would be diminished by the Masach de Hirik.
Thus, you will enter the depth of the Torah, which is ZA, the middle line. And the depths of the Torah are the Masach de Hirik in the middle line. And He said to the loyal shepherd that he, too, would cling to the depths of the Torah, which is the Masach de Hirik de ZA, to unite the right line and the left line with each other. And he said that they became several Hesed and Netzah to the right, since when he will unite the right and the left with each other, each line will include three Sefirot—Rosh [head], Toch [interior], Sof [end]—and there will be right line—Hochma in the Rosh, Hesed in the Toch, and Netzah in the Sof. Similarly, the left line will be Bina in the Rosh, Gevura in the Toch, and Hod in the Sof, and in the same way, the middle line that unites them will be Keter in the Rosh (or Daat), Tifferet in the Toch, and Yesod in the Sof.
In the future, at the time of redemption, when Moses appears with two Messiahs, the loyal shepherd will be the middle line, Messiah Son of David will be the right line, and Messiah Son of Ephraim will be the left line.
And because you will be holding two Messiahs at the time of redemption, Hochma, Hesed, and Netzah will be included in Messiah Son of David, and Bina, Gevura, and Hod in Messiah Son of Ephraim. It is known that before the left unites with the right, even though it has GAR at that time, it is not real GAR, but only GAR de VAK. Hence, at that time the Sefira of Bina is not on the left line, but only Gevura and Hod, which are VAK. This is why he said, “I shall not die.” Before he had Bina, meaning before he united with the right line that started in the Sefira of Gevura, harsh Dinim extended from him. But then he said, “I shall not die,” meaning he prayed not to die because of the harsh Dinim.
And because you were ruined and dry in everything, due to the dominion of Messiah Son of Ephraim, which is the left line, when he had no Bina—before he united with Messiah Son of David, who is the right line, ruin and dryness extended from him in everything. This means that he suffered all those torments that extended from him so as to not die and annul the illumination of the left, but so as to unite it with the right when the time was ripe, when the Masach de Hirik awakens. But in the meantime, he suffered from it so his illumination would not be cancelled. This continued until the Masach de Hirik awakened, and the left surrendered and united it with the right. And then the GAR, called Rosh, came out and he obtained the left line, which is Messiah Son of Ephraim, his discernment of Rosh, which is Bina.
It is written, “I shall not die,” from the side of Gevura, when Bina was absent and he began with Gevura because he did not unite with the right. And then he prayed not to die. “But live” is from the side of Bina, when he became united with the right line and GAR de Rosh emerged to be in the left line of the Sefira of Bina. And the reason it writes, “But live” from the left side of Hod is because he speaks from the place of illumination of Hochma, which shines neither in the Rosh nor in the Toch, but in the Sof, from Tabur down. And here it speaks from the place where illumination of Hochma exits, which is in the Rosh, where he says, “But live” from Bina’s side.
95) “He has scattered, he has given to the poor; his righteousness stands forever; his horn shall be exalted in honor.” Scattering means, as you say, “There is one who scatters and is added more.” Since he gives this scattering to the poor, he should be blessed and be added in everything, in wealth and in life.
96) What is “Is added”? A place where there is death, meaning Malchut, causes him to add in the life above, extend from there and add life to him. The text testifies that anyone who gives charity awakens the tree of life, ZA, to add life to the tree of death, Malchut. Then there is life and joy above, in Malchut, and the man who caused it by giving charity—in time of need—that tree of life stands over him and that tree of death protects him. This is why more is added to him.
97) “His righteousness stands forever.” Righteousness stands over a person to give him life and sustenance. As he gives life to the poor and the upper life awakens because of him, he, too, is given life. And those two trees, ZA and Malchut, stand over him to save him and to add life to him.
98) “His horn shall be exalted in honor.” The horn is Malchut; “Shall be exalted” means by the honor of above, Bina. Malchut rises through the illumination of Bina because by the charity he has given, that person caused ZA and Malchut to unite together and to pour out blessings above and below.
99) At any time when the tabernacle is erected, when Malchut mates with ZA, in people’s actions, that day is a day of everyone’s joy and the oil of the anointment of holiness is poured through these candles in the Sefirot of Malchut, and they all shine. And he who causes it causes himself to be saved in this world and to have life in the next world, and “Righteousness delivers from death.” And it is written, “But the light of the righteous is as the light of dawn, that shines more and more unto the perfect day.”
100) When the animals walk, the Ofanim [type of angel] go to them, and when the animals rise over the earth, the Ofanim rise. And when the animals go, they go in bestowal upwards. And if you say that this is ever upwards, it is not, it is downwards. It is as before the four faces and after the four faces.
HGTM de ZA are called “four animals,” in the four faces—lion, ox, eagle, and man. They receive from YESHSUT, as in three come out of one, and one is rewarded with all three. It was written above that when the animals go, they go in bestowal upwards, which is in bestowal of HB TM de YESHSUT.
And should you say that this is ever upwards, above YESHSUT, from HB TM of upper AVI, it is not so. Rather, they receive from below, from YESHSUT. It is as AVI, before the four faces—lion, ox, eagle, man—are made in them. This is so because there is only Hesed in AVI, for the Yod in them does not exit the Avir. In YESHSUT, however, they have already been divided into the four faces, meaning there is already the root of the lion, ox, eagle, and man in them. The Hochma appears in them, and the face of the lion becomes Hassadim, the face of the ox, Hochma, the face of the eagle comprises Hochma and Hassadim, and the face of a man comprises all three. Hence, it is necessary that the animals of ZA will receive from YESHSUT, for they are above it.
101) A wind from the four winds clothes in the four sections and in four sides, in the angels that were created in the supports of the illuminating faces. Because of that, they appear as animals, which are the four angels where the banners are set up. They are called “lion,” “eagle,” “ox,” and “man,” who includes four dominating angels—Michael, Gabriel, Uriel, and Raphael, and contain all the hosts of heaven.
After he clarified that the animals are drawn from YESHSUT, he now explains how they were drawn. It is known that ZA rose first and decided between the two lines of YESHSUT, eliciting the three lines there, and the Malchut that receives them. By causing the elicitation of the three lines and Malchut in YESHSUT, it, too, was rewarded with the same three lines and Malchut that receives them, since the lower one receives the full measure of light it causes in the upper one.
It wrote of one wind out of four winds that came out in YESHSUT. One wind is the middle line, ZA. It educed four winds in YESHSUT, which are three lines and Malchut. This wind spread in four sections, which are also the three lines and Malchut, in the same measure that ZA educed in YESHSUT.
They are called “sections” because there are three lines in each of these four, which make up twelve. In four sides means that each section shines with its three lines to one of the four sides—south, north, east, and west. It is known that these three lines in each section extend illumination of GAR, which are called illuminating face. Before the middle line comes and unites the right and the left together, the face of the left was dark. After the middle line came and educed the three lines and the Malchut, they support the faces so they will be illuminating faces.
It was written that the four sections and the four sides are the angels that support the illuminating face. This is so because each side has a unique quality, and by joining all those qualities together, the face shines. Hence, each animal has a unique appearance according to its quality, which are the four sides when the banners are waved. When they join together, they extend the illuminating face.
And these four animals, which are four angels—Michael, Gabriel, Uriel, and Raphael—govern the four camps of Divinity. Thus, in each banner there is the discernment of the animal, which is the source in ZA, and a discernment of the angel that extends from it, which stands as the chariot in Malchut. And the governing side there is discerned, as well: right or left, east or west. Those four angels comprise all the hosts of heaven, which are under their control.
102) The first banner is an armed camp, which is war veterans from twenty years of age onwards. Her animal is the lion. The angel is Michael—registered in the spreading of the banner that is spread to the right, and her wind is east. This is the beginning of the sun that walks by his illumination as he travels. There are two appointees under Michael—Yophiel and Tzadkiel—one for the Torah and one to go to the market.
103) When these travel, several armed camps travel from the right side, led by these three angels. The sun walks to the left, shining and crowning the camps, and a thousand and tens of thousands of appointees are below him, and all fear with dread, shiver, and tremor.
104) The lion stretches out his right hand, gathers all his armies to him, 370 lions around that lion, and he is among them in the middle.
105) And when that lion roars, the firmaments shake and all the armies and camps tremor with fear of him. By that sound, the river Dinur becomes broiling and descends by 1,500 degrees of hell below. Then, all the wicked in hell tremor and swelter in fire. It is written about that, “A lion has roared, who will not fear?”
106) He roars a second time. 370,000 lions all roaring. The lion stretches out his left hand, and all the litigants below fear and surrender under that hand. He stretches that hand over them and they are all under him.
107) Each has four wings made of white fire, and they are all broiling. All the faces of the ornaments are immersed in the white of that fire.
108) There are four faces to each of the four sides. They all shine in the white of the sun. The one to the east shines with joy. The one to the west gathers its light. The one to the north is dark without light, like the shadow of the sun with respect to the sun. The shadow is dark and the sun is shining because the sun and the shadow are right and left and go together. The darknesses that go with him all carry arms.
109) And everyone on the right and on the left are in three heads. One head is of 74,600. Armies come out with the right hand that he raised over them, excluding all those appointees below who are under those rulers, one atop the other, lower degrees with higher ones. Those are not counted.
110) The second head goes with the first head, and numbers 54,400, besides those appointees from below, to the four sides, who are not counted. The third head that follows is 57,400. As it travels to the right, so it travels to the left, and from before and from behind, as well.
111) Since this first one travels and the tabernacle is lowered, all the Levites sing, and all those who praise are from his side. Then it is written, “For the spirit of the living creature was in the wheels.”
The first banner is the banner of the camp of Judah. The travels are in order to reveal the illumination of Hochma in three lines, since illumination of Hochma appears only while traveling, which is the lowering of the tabernacle through the domination of the right line and the establishing of the tabernacle by revealing the left line and clothing it in Hassadim. This is so because the tabernacle, Malchut, is structured in the bottom Hochma. Hence, it is dominated only by the right line. And the tabernacle is lowered because then the illumination of Hochma in it is cancelled. Subsequently, by revealing the left line and its clothing in Hassadim, the tabernacle is reestablished by the mingling of the lines in one another.
The twelve tribes are Hesed and Gevura, Tifferet and Malchut in Malchut. Each of them contains three lines, thus twelve oxen. And the sea, which is Malchut, stands atop them. King Judah contains them in twelve tribes. It seems as though the order of the traveling should have been that Reuben would travel first, for he is right line and south, then the banner of the camp of Dan, which is the left line and north, then Judah, who is the middle line and east, and finally Ephraim, who is west—Malchut that receives from the three lines.
However, traveling in the wilderness was the most corrected way. First, all three lines that were included in one another in the twelve tribes came out. And since the main operator in the correction of the lines is the middle line, on the east, he traveled first, in the east. However, he is regarded as right line because there are two decisions in the middle line: 1) The beginning of the decision of the sun. The first decision of the middle line is called “sun.” At that time, he sets the right line as the ruler, and the left is included and cancelled in the right, as though it never was at all. 2) The force of the sun unites the two lines with one another so there will be disclosure for both, for Hesed and Hochma.
These are the first two banners. First, the banner of the camp of Judah traveled in the east. And even though the east is the middle line, the journey was the beginning of the decision of the sun, at which time the right line governs and there is no disclosure for the left line there. This is why it is considered the right line. Hence, the tabernacle was lowered when he journeyed, since the illumination of the left had been cancelled, meaning the illumination of Hochma, which is the tabernacle.
The banner of the camp of Judah, the first banner, is lion, meaning Hesed, right line, Michael. It is also considered Michael, which is over the camp of Divinity of Hesed. His banner is to the right, Hesed. However, the middle line is east; hence, it travels to the east of the tabernacle.
And why is Hesed considered right line? The beginning of the decision of the sun follows his illuminations on his journeys. This is the beginning of the decision of the sun, the middle line, at which time he sets the right as dominant over the left. This is why he is considered a lion and the angel Michael, which are right line. He is not considered middle line because the middle line should comprise right and left together, which is the second decision, called “the force of the sun.”
This is why Judah traveled first, for he comprises the beginning of the sun. It was not Reuben because Reuben is an element of Malchut, the right line, Hesed, which is completed only by the force of the sun, when it is included in the left line and receives GAR from it. Hence, he journeyed after Judah, in a way that Judah is actually the middle line and his illumination is Hesed, right without left. Hence, it is called Hesed, although it is on the east. And Reuben is actually the right line and his illumination is right, included with the left. This is why Judah went first and Rueben followed him.
It is known that each of the four banners comprises three lines, as well. This is why there are three tribes in each banner. And for this reason, there are two appointees under Michael—Yophiel and Tzadkiel—opposite Issachar and Zebulun in the banner of Judah, where one is opposite Issachar and the other opposite Zebulun. Yophiel is opposite Issachar, engaging in the Torah, and Tzadkiel is opposite Zebulun, going to the market, negotiating goods, and providing for Issachar.
And when he says that in the beginning of the decision of the sun, he sets the right as dominant over the left and only the right shines, it does not mean that the right is not included in the left whatsoever. Had it not been included in the left, it would have been only VAK without GAR. Rather, it means that the left merely serves the right, crowns it with GAR, and revokes itself. This is why it is written that the sun, the middle line, goes to the left line even in the beginning of the decision of the sun and shines the illumination of the left from there to all the camps on the right, to crown them with GAR. However, it discloses nothing of the illumination of the left itself.
And he says that there are a thousand and tens of thousands of appointees under him. Hence, there is illumination of a thousand there, which is Hochma, and illumination of tens of thousands, which are Hassadim, called “tens of thousands.” This means that there is GAR in them, but the fear of the Dinim in the left line is over them, hence they are cautious, so as to not receive any of its illumination, but only the sufficient amount for GAR.
He wrote that a lion stretches out his right hand, meaning sets the right as dominant over everything. And then he gathers all his armies to him because then he discloses the full measure of his Mochin, which are 370,000 lions that surround that lion. These are all the Mochin, the three lines, HBD, and the Malchut that receives them. HBD are 300,000 and Malchut is only 70,000, to indicate that she lacks GAR de Hochma and has only ZAT. The 100,000 are Hochma and Hassadim, but 70,000 are said about Malchut, who is only Hochma. And they are all called “lions,” indicating that there is only the domination of the right there, without left, and the middle is the lion, in the middle of which are the 370,000 lions. This is why they all turn only to the right.
After he clarified, he determined the illumination of the banner of the camp of Judah in general, as a whole, and now he details the order of decisions applied in the east, which is the middle line. It is known that the middle line cannot subdue the left line to surrender and be included in the right, unless by two actions. In the first action, it evokes the force of the Masach in the form of Man’ula [Aramaic: lock]. At that time, all the lights of the left line depart. In the second action, it conceals the Man’ula and evokes the Miftacha [Aramaic: key] in the Masach, by which the left line returns to shine in VAK de GAR.
This roar is the first act of the middle line. It is the awakening of the force of the Man’ula, which is Malchut of the quality of harsh Din, which removes all the lights. And then, all the armies are shaken from both right and left, and the river Dinur that stretches from the left line becomes broiling due to the Dinim in the Man’ula. This is so because the force of the left operates in the left line, which is Bina that returned to Hochma, which is a thousand. Hochma is called “a thousand,” and in the left half of Daat, which is five hundred, meaning half a thousand, half a degree. And now the force of the left descended from all its dominion, from the thousand and the half thousand. It descended from all its degrees and fell into the depth of hell below. All the wicked in hell are shaken and swelter in fire, for they are sentenced by the harsh Dinim of the Man’ula, as it is written, “A lion has roared, who will not fear?” since that roar frightens everyone and throws them off their degrees.
It is written that he roared a second time, which evokes a second action—the awakening of the Masach of Miftacha, which is fit to draw VAK de GAR of the left. And then 370,000 lions all roar because they all received from him the power of this Masach of the Miftacha. At that time, he returns and extends the lights of VAK de GAR on the left hand that returned, and the VAK de Hochma appears. Then, all the litigants below fear and surrender under that hand, for the illumination of Hochma subdues all the litigants, as it is written, “Your hand shall be on the neck of your enemies,” meaning the illumination of Hochma on the left hand subdues all the enemies of holiness.
However, the GAR de GAR remain hidden because of the awakening of the Masach of the middle line, for they were only exposed through VAK de GAR. He said that there are four wings to each, made of white fire, where four wings came out, corresponding to the four Mochin, which cover all the GAR de GAR of each Moach [singular of Mochin] so it would not shine. And because the force of this Masach, which covers the GAR de GAR, extends all the Hassadim, it is called “white fire.” And they are all broiling, for they are broiling in the Dinim of the Masach, to cover the GAR de GAR. This is why he said that all the faces of the ornaments, which are the complete face of GAR de GAR on the left, called “ornaments,” are immersed in the white of that fire. And they were sunken and do not shine, due to the white fire in the force of the Masach.
Now he explains the difference between the four sides, which are the three lines and the Malchut that receives them. There are four faces to each of the four sides, which are the measure of VAK de GAR, called “face,” which remained on all four sides, which are the three lines and Malchut. He says that they all shine in the whiteness of the sun, and the measure of their illumination is as the white in the middle line, called “sun.” Their illumination is essentially only Hassadim, called “white.” The difference between them is that the one that shines in the east, the middle line, shines in full and in joy, and the one that shines in the west side, which is Malchut, has no light of its own but gathers all the light from three lines.
Also, the one that shines to the north side—which is the left line—is darkness without light. However, this darkness is not absence of light, but is the reality that is created out of the light, as the shade of the sun is an offshoot of the light of the sun, and without the light of the sun, there would be no shade. Similarly, the darkness of the left line is an offshoot of the light of GAR de GAR that illuminated in it, and from which darkness was drawn because of the lack of light of Hassadim. Later, even though the GAR de GAR departed him, he shines only when mingled with the right line, which is Hassadim.
This is so because as long as the left is not included in the right, the left is a shade of the light and considered the left of the light, meaning its offshoot. And they go as one because where there is no light, there is no shadow. And it is known that illumination of Hochma does not shine in the left, unless together with the Dinim and the punishments of the wicked who wish to draw the GAR de GAR. And those darknesses are the Dinim that go with the left line, which carry arms to punish the wicked that wish to suck from the GAR de GAR. Now we understand the difference between the two lines—middle and left—and the Malchut. But the right line has not been explained because it is the Hassadim that he constantly discusses and does not need clarification.
After he explained all the discernments in the general and particular middle lines, he now explains the three tribes on the first banner, which are Judah, Issachar, and Zebulun, and he calls them “three heads.” It was written that its one head is 74,600, which is the number of the tribe of Judah. These armies come out by the force of the right that he set as dominant over them. And the women and children of the tribe of Judah were not counted with them. The second head, 54,400 is the number of the tribe of Issachar, which includes women and children. The third head, 54,400 is the number of the tribe of Zebulun.
The journey of all four banners was in one way, as explained here, since the journeying of the first banner, the banner of the camp of Judah, was considered the beginning of the decision of the sun, which sets Hassadim as governing and does not give room for disclosure of illumination of Hochma on the left. This is why the illumination of the tabernacle was cancelled, for it is lower Hochma, which is, “And the tabernacle was taken down,” said with the journeying of this banner.
However, this is not because of a flaw, but because of the great unification in the beginning of the decision of the sun, when the Levites were singing during this lowering, which comes by the force of the unity of the beginning of the decision of the sun. And all those who were praising were from his side and were singing, for the complete illumination of Hassadim is called, “Ruach of Haya,” “Ruach of Hochma,” since Hochma is called Haya. And the meaning of the four animals is HGTM de ZA. And HGTM in Nukva, in which the four angels—Michael, Gabriel, Uriel, and Raphael—are included, are called “animals” [plural of Haya], too. Also, all the camps that the four angels govern are called Ofanim.
112) The second banner, the banner of the camp of Reuben is called an armed camp, and contains army veterans from twenty years of age onwards. It is considered an eagle and is dominated by the angel Uriel, the middle line. The banner travels to the south, which is right line and Hesed. There are two appointees with Uriel—Shamshiel and Hasdiel. This eagle rises and all the fowls are before him. Several camps rise from all sides, each by the force of the sun.
Judah and Reuben include two discernments, middle line and right line. But the difference is that Judah is essentially middle line, Tifferet, hence he travels to the east. However, his illumination is considered right line, Hesed. And the angel Michael is Hesed because his is the beginning of the decision of the sun, which established Hesed over everything.
Reuben is essentially right line, hence he travels to the south, which is right, and Hesed. However, with respect to his illumination, it is considered illumination of the middle line, with respect to the strength of the sun, which allows disclosure of the left line, too.
The second banner is a camp from the discernment of eagle. The face of the eagle is the middle line, in terms of its illumination, and the angel is Uriel, the middle line and Tifferet. However, the discernment of Reuben is essentially right line, Hesed, which is why he is on the south and travels in the south, which is Hesed and right line. And as there are two tribes with Reuben—Simeon and Gad—there are two appointed angels on the banner of Uriel above—Shamshiel and Hasdiel. This is so because they are considered the twelve tribes, where each consists of four banners, which contain three, thus twelve. And all the armies in the discernment of eagle are called fowls.
However, they comprise all four sides, which are the three lines and the Malchut that receives them. It has already been explained that this is why the illumination of this banner is considered middle line, since the unification of the middle line is considered the force of the sun, where each of the four sides came out by the force of the second unification of the middle line, called “the force of the sun.” This is why there is disclosure of illumination of the left in it, too.
113) The spirit of the inner spirit comes out, and that spirit comes to the eagle, who raises his wings and covers the body, as it is written, “The hawk soars,” will spread his wings to Yemen. This eagle quarreled with the dove and with the hawk, and all the fowls tweet and rejoice. One, from the side of the face, rises from below upwards and several birds come down and enter, tweet and rejoice, walk and roam.
The left does not wish to unite with the right before the middle line diminishes its GAR through the Masach de Hirik. This force if called Ruach [spirit/wind], and it diminishes the GAR from the left. As a result, the GAR of the middle line is diminished, too. And that Ruach that diminishes the left line reaches the eagle itself, too, which is the middle line, and its GAR, too, is diminished. This is considered raising its wings and covering the lights of its body.
When he says Ruach, it is Ruach of the inner side, since there are two forces that diminish the left line, and they are called Man’ula [lock] and Miftacha [key]. He meticulously states that he is referring to the inner Ruach, the Miftacha, and not the outer one, the Man’ula that he is not dealing with here. The left line is called Netz [hawk], as in, “And if men Yinatzu [strive] together,” since it strives with the right and is disputed with it. By diminishing the Masach de Hirik in the middle line, it spreads its wings, which covers its lights so as to be included in the south, which is the right line.
Hawk is left line, and dove is the Malchut that receives from the left. Hence, the eagle, the middle line, strives with them and diminishes their GAR by the force of the Masach de Hirik. They cannot tolerate the domination of the hawk, which is left line, which freezes all the lights. Hence, they are glad to see how the eagle rises against him, diminishes him from GAR, and repels its domination.
He interprets this matter further. One rises and falls from the face, where the middle line is considered face because the right line is on the right, the left line is on the left, the middle line is in the fore, and the Malchut is in the back.
And rises from below upwards, deciding between the two lines—right and left—above it. And then all the lights that were frozen by the domination of the left melt and acquire the strength to shine above and below. This is why he said that the birds, which are the lights, came out from the freeze and can walk and fly as they wish. This is why they tweet and rejoice.
114) When the eagle travels, it stretches out its right wing and gathers all its armies, which are 350,000 fowls, in two bodies—an eagle and a lion—together. It makes a sound and all the others rise and fall and tweet from their side from several degrees.
There are two discernments on the camp of the banner of Reuben. Its own essence is right, lion, and south. With respect to its illumination, it is the middle line, eagle, east. And when the banner of the camp of Reuben—which is eagle, in terms of its illumination—travels, it reaches out the right in it and travels on the south, the right, since the right is really its essence.
At that time, it gathers all its armies, 350,000 fowls, in two bodies—an eagle and a lion—as one. All its armies are in two discernments, which are essentially lion and right, and are eagle and middle line with respect to their illumination. For this reason, they are regarded as being two bodies together. And the meaning of the number 350,000 is that the three lines are Shin , and Malchut is considered as merely half a Partzuf, which is why she is fifty. Also, the illumination of Hochma in them is called “a thousand,” hence they are Shin [300 in Gematria] Nun [50 in Gematria] thousands.
And although in terms of traveling, they do not travel with the eagle, but the two discernments, lion and eagle, with respect to the decision in it, it still works in all four of its Behinot when it decides between the lines, which is called “making a sound.” This is so because the middle line is called “sound,” and what rises to decide between the lines is considered raising of the sound. And then all the others rise and fall and tweet from their side, from several degrees, when all the others discernments are inspired and receive from the illumination of the eagle from several discernments in them, each receiving according to its degree, including those that extend from the ox and from man.
115) There are three heads together in these camps, since there are three tribes in the camp of Reuben. And all are counted in a special way. This is the count of the heads:
The first head is 46,500. This is the number of the tribe of Reuben.
The second head is 59,300. This is the number of the tribe of Simeon.
The third head is 45,650. This is the number of the tribe of Gad.
116) From these two sides—eagle and lion—two announcers emerge and walk ahead of all the camps. When these two trumpets call, all the armies and camps, small and big animals, all gather. Who saw the traveling of all the firmaments, that all travel in the journey of camps before that tabernacle, which is the Malchut?
117) When one of them, the one that comes from the side of the lion, raises a voice, meaning blows the announcing trumpet, it is a simple voice, so all these voices that he sounds will not shake, but simple voice without shaking. Then all the camps gather.
When the other one calls, when he blows the horns dominated by that one who comes from the side of the eagle, the voice is broken and is not a simple trumpeting sound. And then all those camps of this eagle gather to travel their journeys.
Opposite those two—lion and eagle—are two silver trumpets. As it is above, so is everything below. When these travel, it is written, “Whenever the living beings moved, the wheels moved with them,” meaning those armies that gather to the appointees are called Ofanim [wheels]. And as the head, which is the appointee, observes, so observe the armies below them.
118) The third banner is the camp of Dan, the face of an ox, left, Gabriel, left line, which travels on the north side of the tabernacle, which is left. There are two appointees with Gabriel, Kaphtziel and Hazkiel. Gabriel corresponds to Dan and the two appointees correspond to Asher and Naphtali, who are connected to the banner of the camp of Dan. This ox is from the left side and his horns rise from between his two eyes. His gaze is angry and his eyes are as scorching as the blaze of burning fire. He gores and he tramples with his feet and he takes no pity.
After he explained the first two banners, which are the middle line and the right line, he now explains the third banner, which is the left line, called “the face of an ox” in the animals, and “Gabriel” in the four angels. It is known that after the middle line decided and united the right line and the left line with each other, only the light of Malchut remained in the left line, which is the illumination of Hochma from below upwards, meaning VAK, while the GAR disappeared.
“His horns rise from between his two eyes,” since the Malchut is called “horn” and Hochma is called “eyes.” From his two eyes, which is Hochma, did not rise more than the horns, which is the light of Malchut from below upwards, and the GAR, in whose light of Eynaim [eyes] they departed. You should also know that the illumination of Hochma in the left shines only with harsh Dinim on the head of the wicked. When he is angry in his gaze, the eyes are scorching like fire, meaning the harsh Dinim that appear with his gaze—the illumination of Hochma in the left.
119) When this ox lows, several regiments of saboteurs come out of the hole of the great abyss, and all low and roam before him. Then fury and the bag with all the iniquities hang before him, for all the iniquities of the world come and are written in the book.
As with the lion’s roar due to the force of the Masach de Hirik, which comes to him and diminishes him from GAR, the low of the ox is the left line, too. And he lows when the diminishing force from the Masach de Hirik in the middle line comes to him.
It is also known that the abyss is the ascent of Malchut and its inclusion in Bina, which diminishes it from GAR. This is similar to the force of the Masach de Hirik. When this ox lows, meaning when the diminishing force in the Masach de Hirik reaches him, out come the brigades of Klipot and saboteurs that grip to the place where this diminution is deficient, which is called “the hole of the great abyss,” which conjoin with the lowing of the ox and roam before him.
At that time, two kinds of Dinim open in the ox, Dinim of the left and Dinim of the Masach de Hirik that clung to him. These two Dinim comprise all the types of iniquities and corruptions in the world, and then they are judged for all the iniquities in the world, which caused the emergence of these two Dinim in the left line. And the flaws and the corruptions that were made in the illumination of the left line are the writing of the iniquities in the book, for they wait for the answer of the lower ones, since through their repentance, these Dinim will be corrected.
120) Seven rivers of fire stretch before him. When he is thirsty, he goes to the river Dinur and swallows it with a single gulp, and the river is refilled as in the beginning and never runs dry, meaning it is not a false river, whose waters stop. All those armies of this ox, who is Gabriel, pump fire and eat fire. And if from the side of the lion, one river of water, light of Hassadim that put out their flame, had not come out, the world would not have been able to tolerate their Dinim.
The GAR of the left line were diminished by the force of the Masach de Hirik, leaving in it ZAT HGT NHYM without GAR. And seven rivers of fire stretch before him, meaning ZAT. They are called “rivers of fire” after the Dinim in them. And when the lines travel, the illumination of Hochma comes out in the left line and then diminishes. When he becomes thirsty, when the Dinim burn in him, the traveling of the lines is to the river Dinur, which is all fire and Dinim. And through the appearance of the illumination of Hochma in him, he immediately cancels all the Dinim in the river Dinur.
However, immediately after the traveling of the lines, the Hochma disappears again, and the river is refilled as before, since after the traveling of the lines, the Dinim renew in it as in the beginning. It is known that the whole correction of the left line is to unite with the right line of Hassadim. All his armies pump fire and eat fire, since all his armies are filled with harsh Dinim. And had one river of water that quenches their flame not come out from the side of the lion, meaning had it not connected with the right, Hassadim, the world would not have been able to tolerate the Dinim and would have been ruined.
121) The darkness of the sun, the shadow, is there on the left line. The light is present and absent, and several litigants walk and wander in the dark. And that river that burns on the left side is black fire, darkness. And should you say that there are no white fire, black fire, red fire (consists of two colors), and green here, do not say so because it is certainly so, meaning that that black river burns. But still, up high in Bina, the fire consists of four persons, and from there extends to those lower ones, before the ox in ZA and the angel Gabriel in Malchut, in whom the fire of Gevura consists of four persons, too.
The darkness of the sun on the left, when the left line unites with the right, contains light of Hochma. And when it does not unite with the right, there is no light in it but only darkness. And the measure of the light that shines on the left line is as the measure of the Malchut whose horns rise between his two eyes. And that river which burns on the left side is black fire, darkness, as the measure of Malchut, who is black fire and darkness.
However, the left line certainly consists of all three lines and the Malchut that receives them. This is why there are four persons in it, whereas the left line in Bina consists of all four sides, the left line in the animals and in the four angels consists of all four sides, which are white, black, red, and green.
122) Where is the upper Torah? It is white fire. And it is written with black fire over white fire. The Torah is found in two persons. It is one fire, left line, called “fire,” and it is divided into four persons, since it consists of four sides. And it is also one water, right line, called “water,” and it divides into four because it consists of four sides. And it is also one Ruach, middle line, divided into four because it consists of all four sides, which are the three lines and the Malchut that receives them.
123) There are three heads in these camps, corresponding to the three tribes in the camp of Dan. These are their numbers:
The first head is 62,700. This is the number of the tribe of Dan
The second head is 41,500. This is the number of the tribe of Asher.
The third head is 53,400. This is the number of the tribe of Naphtali.
This is besides these other degrees that spread to their side, which are not counted, referring to the women and children of these three tribes, which are not counted. They are all degrees over degrees, except for a few litigants, which extend from the left line, which are below in the Klipot. Those are as insolent as dogs and bite like asses, for they are not included in those camps of the left side. Woe unto one who is with them. Their judgment is on the fourth side, which is Malchut, meaning they receive their sustenance from the Malchut.
124) The fourth banner is the banner of the camp of Ephraim. From among the discernments of animals, he is considered the face of a man, and of the four angels, he is Raphael. He travels in the west, and all these are discernments of Malchut. Also, he carries healing with him because from the side of man, the upper Din is included in him and he is healed. He grips the horns of the ox when he wishes to bring them to the great abyss, and ties them so they will not burn the world. Afterwards, there is “A still small voice.” Here it is clandestine, so no utterance is heard at all.
The fourth banner is Malchut, and it is called “man.” Of the four angels, who are the chariot of the Malchut, he is the angel Raphael. Also, he is the Western wind. It is known that when the left line dominates, before it unites with the right, it burns the world with its Dinim and wishes to revoke the right. It can only unite with the right once it receives the property of Malchut to shine only from below upwards, as is the property of Malchut. And then it unties with the right and is healed from its Dinim.
It was written that on the side of man, on the left line, when Malchut, called “man,” extends from his side, the upper Din is included in him, meaning harsh Dinim of the left, without right, and he is healed, by receiving the quality of Malchut, to shine only from below upwards.
This is the meaning of Malchut’s gripping to the horns of the ox, that when this quality is in the left line, the GAR will shine only from below upwards, and they are called “the horns of the ox.” This is why it is considered that the Malchut grips the ox, left line, by his horns only after the act of the middle line, which diminished the left line in Masach de Hirik and weakened. And then he agrees to receive Malchut’s quality of shining only from below upwards.
After the Masach de Hirik dominates him, diminishing him to VAK without a Rosh, it is considered that he wished to descend to the great abyss, the place of the quality of diminution of VAK without a Rosh. And once he reaches that, he receives the healing of the Malchut that his GAR will shine only from below upwards. She ties those horns so they will shine only from below upwards, and then he is healed from his Dinim, which were going to burn the world. And after that, there is “A still small voice.” This illumination from below upwards is considered a still small voice, for if the illumination is from below upwards and does not extend downwards whatsoever, it is considered clandestine and a voice of an utterance is not heard below at all.
125) On this side, of Malchut, the Hassadim are on the right line and the illumination of Hochma on the left line that shines upon it from below upwards rises. The sun, ZA, is gathered to shine to this place, Malchut, and this is why it is written, “When you blow an alarm” on the south side, meaning right line illuminated by the middle line.
But here in Malchut there are neither blowing nor alarming. Why is an alarm blown? It is the power of the Masach in the middle line, which subdues the north side, left line, to unite with the right and shine only from below upwards. For this reason, the north side is behind all the camps, as it is written, “Formed the rear guard for all the camps,” since it is corrected by the Malchut. Hence, the banner of the camp of Ephraim, which is the Malchut, first travels to the left line, which is the camp of Dan, and the camp of Dan travels last.
126) There are two trumpets—from the east, which is middle line, and from the south, the right line. They are ready to break the Dinim and subdue them with an alarm. This is why they are made of silver, which is Hesed. And for this reason, “In the day of your gladness and in your appointed feasts… you shall blow the trumpets,” unexplained, which is both above and below in this world. Happy are Israel because the Creator has preferred them and gave them a higher share than the rest of the nations. And the Creator is praised by them, by the praises that they praise Him.
127) “And it came to pass, when the ark set out.” The [letter] Nun  turns her face to the back  in two places—before the Parasha [Torah portion], “When the Ark Set Out,” and after it. If you say that it implies to the bent Nun, then the bent Nun is the Nukva, Malchut. The stretched out Nun is both male and female, ZA and Malchut. And we explained about the bent Nun, of whom it was said, “And it came to pass, when the ark set out, that Moses said: ‘Return, O Lord,’” that “Return” was said about the bent Nun. This is why the two Nuns were written opposite, and this is why their faces were turned back again.
The verse about the Nun was not said concerning the Aleph of “Happy are they that dwell in Your house,” since the Nun, Malchut, is in exile. It is written about her, “The virgin of Israel is fallen, she shall no more rise.” But what does it say above? “And the ark of the covenant of the Lord went before them three days’ journey, to seek out a resting-place for them.” Since the ark was journeying, the Nun was journeying on it, for Divinity was seated on the ark. Come and see the Creator’s love for Israel: even though they strayed off the right path, the Creator does not wish to leave them and repeatedly turns His face to them, or else they will never have revival in the world.
129) The ark was traveling before them for three days. The Nun, which is Divinity, did not part from it but traveled with it. And out of the love of Israel, He turned His face to Israel and she turns herself from the ark. When that young deer walks, she turns her face to the place from which she came out. Hence, when the ark travels, the Nun turned her face toward Israel and the shoulders of her body toward the ark.
130) For this reason, when the ark was traveling, Moses said, “Return, O Lord,” meaning do not leave us and turn Your face to us. Then the Nun turned her face to them like this , as one who turns his face toward the object of his love. And when the ark began to rest, He turned his face from Israel and returned His face toward the ark, and turned them back completely.
In the beginning he explains that the bent Nun, Malchut, is in falling prior to the Zivug with ZA. At that time it is as though she is in exile, and it was said about her, “Fallen, she shall no more rise.” Hence, in the beginning she must be raised from her falling. Afterwards she can mate with him. Falling means she lacks GAR, and rising means the returning of the GAR, which is illumination of Hochma in Malchut. And the ark with the plates within it is ZA and Malchut, where the plates are ZA and the ark is Malchut.
It turns out that before “And it came to pass, when the ark set out,” Malchut was not in Zivug with ZA due to the lack of Hochma. It is known that there is disclosure of Hochma only during traveling, which is the traveling of the three lines in three places. Hence, he preceded the journeying to the Zivug, as it is written, “And it came to pass, when the ark set out, that Moses said: ‘Return, O Lord,’” since then illumination of Hochma appeared and raised the Nun from her falling. Subsequently, after the journey was completed and she received illumination of Hochma, Moses said, “Return O Lord,” for then the illumination of Hochma had ceased and she returned to mating with ZA, which is Hassadim.
It was said, “And the ark of the covenant of the Lord went before them three days’ journey, to seek out a resting-place for them.” Rest means Zivug, ZA and Malchut. To prepare Malchut so she is ready for a Zivug with ZA, the ark of the covenant had to travel through three days, which are three lines in three places. Along those three days, she received illumination of Hochma that raised her from her falling, and then she was ready for rest, which is the Zivug. Similarly, Israel are not ready to receive from Zivug ZON before they receive the illumination of Hochma in Malchut.
It was written, “To seek out a resting-place for them,” so that Israel would be able to receive the rest from Zivug ZON, where even though they had strayed off the right path and are not worthy of receiving the rest from Zivug ZON, the Creator does not leave them like that. Instead, each time, Malchut turns her face to them and shines illumination of Hochma for them, to qualify them so they will later be able to receive from the rest. The ark went before them three days. The Nun was not separated from it but traveled with it, since the traveling of the three lines is in ZA, but the Malchut is not separated from ZA during the journey, and she, too, receives those three lines.
And out of the Creator’s love for Israel, He turns His face back. This means that the illumination of Hochma that she receives, called “Face,” as it is written, “A man's wisdom illuminates his face,” turns its face back to Israel and imparts them with illumination of Hochma. It brings itself back from ZA, which is the plates in the ark, since ZA is considered covered Hassadim, and when Malchut receives Hochma, when she is not considered ZA, it is considered that the Malchut brings herself back from him. In other words, she retires from ZA and seemingly turns her face back.
And the reason why he says in the allegory about the deer that He turns His face back is that it implies that the Malchut, called “Deer,” comes out of the left line, which is her root, and hence turns her face back to the illumination of Hochma on the left line.
The implication in the Torah, in the portion, “When the ark set out” is considered the journeying ark of the covenant. And then comes the Zivug, which is rest. It writes an opposite Nun  before because her back is to the portion, “When the ark set out,” and her face to the previous portions, which are considered Israel. Also, after the portion, “When the ark set out” there is an opposite Nun  written, whose face is toward the portion “When the ark set out,” which is the ark of the covenant, and her back is to the other portions following her, which are considered as discernments of Israel, as in, “The Torah and Israel are one.”
In the words, “And it came to pass, when the ark set out,” the Nun was turning her face toward Israel, and the shoulders of her body toward the ark. Thus, you write Nun  that turns her face toward the previous portions, which are Israel, and the shoulders of her body toward the portion, “When the ark set out,” which is ZA. This is so because during the next traveling she receives Hochma, which is her face, and she gives this face to Israel. And since ZA is considered covered Hassadim, it is considered that her back is toward ZA where back means that she does not receive his actual self from him. Hence, when the ark went, Moses said, “Return, O Lord,” meaning do not leave us, turn Your face back to us, that is, receive the rising, which is Hochma, and bestow the face of Hochma upon Israel so they will later be rewarded with receiving from a complete Zivug, which is rest.
And when the ark began to rest, after it completed receiving the three lines, which is the journey, and came to rest, which is the Zivug with ZA, He turned the face of the Nun from Israel, meaning the giving of Hochma had ceased and He turned His face back to the ark. This means that she received GAR de Hassadim from ZA, that is, she gave her face, which are GAR, to ZA, to the discernment of ZA, which is Hassadim, and completely returned to Hassadim de ZA.
This is so because there is disclosure of Hochma only during the traveling of the lines. After the traveling, they completely return to being Hassadim. This is why a second opposite Nun  was written here, with her face toward the portion, “When the ark set out,” and her back toward the portions of the Torah that follow “When the ark set out,” which are Israel.
131) There must certainly be two opposite Nuns here, before it and after it. But after “When the ark set out,” Malchut did not return her face from Israel, meaning she did not cease her bestowal upon Israel. If she did, this Nun should have been written opposite, like the other Nun, the upper one, the Malchut. This is so because this reversed Nun toward Israel, and this upper one, Malchut, is aligned with the ark, meaning it is in Zivug with ZA, and then her face is certainly toward Israel.
132) But certainly, Malchut did not turn her face from Israel. Rather, what did she do when the ark began to rest? Then Moses said, “Return, O Lord,” so the illumination of Hochma would cease and she would return to illumination of Hassadim de ZA. Then the ark sat, meaning rested, and Divinity stood on the other side, the right line, Hassadim, and received GAR de Hassadim, Panim [face] from ZA.
And she turns this face of hers to Israel, opposite the ark, meaning that her face turns toward the ark to receive Hassadim from it, while her face is toward Israel, to impart them with these Hassadim that she receives from the ark of the covenant. And then she contains within her everything, the ark and Israel. But afterwards Israel cause Malchut to turn her back to them, which is why the Nun  is written opposite between “When the ark set out” and the portion, “And the people were as those who complain.”
There is no dispute about the actual writing of the Nun. Everyone agrees that it should be opposite, with her face toward the portion, “When the ark set out” and her back to Israel, meaning toward the rest of the portions in the Torah. But there is a dispute about the reason. He says that during the rest, she arrests her bestowal upon Israel, hence her back is toward Israel and her face toward the ark of the covenant, to receive Hassadim from it. And he disagrees with it and says that during the rest, she not only turns her face back toward Israel, but it is a face of Hassadim. And yet, the Nun should be opposite, with her face toward “When the ark set out” and her back toward the rest of the portions. However, it is for another reason, since here Israel sinned in the portion, “And the people were as those who complain,” and this is why here she turned her back to Israel.
133) Whether on this side or on that side, the Nun turns her face back. Before “When the ark set out,” she turned her face to Israel. After “When the ark set out,” she turns her face to the ark and her back to Israel. It is good that the writing of the Nuns should be like that, but the reason why she turned her back to Israel is not because of the rest, but because of what is written after her, “And the people were as those who complain.” This is what you find in the book of Rav Hamnuna Saba.
134) The seed of Gad is like a regiment: it comes to keep the seed and the armies in the land, as it is written, “Gad, a troop shall troop upon him.” And as the seed of Gad took their share in another land, in Jordan, Haman, too, was on Israel outside the holy land, in the wilderness.
136) What is the difference that Moses spoke in the above matter as to a female, for it is written, “And if Thou deal thus with me,” using feminine gender in the Thou [in Hebrew]. He should have said “Thou” in masculine [in Hebrew]. However, he spoke to a place where there is death, and that place is of the female, the Malchut. This is why he said, “Please kill me at once,” which is the tree of death.
We already explained that there is no death in the tree of life, ZA, and he could not say to it, “Please kill me at once.” Hence, he brought Himself back from the tree of life and said to the tree of death, to Malchut, Thou [in feminine form] and not Thou [in masculine form]. And so he should have said, since Malchut is female.
137) Promptly, “And the Lord said unto Moses: ‘Gather unto Me seventy men.’” The Creator told him, “You seek death at any time,” take, “And I will take of the spirit.” Here Moses knew that he would die and not enter the land, since Eldad and Meidad prophesied it.
138) Hence when one is angry he should not curse himself, since several slanderers stand atop him taking this thing, and his curse comes true. Another time, when Moses sought to die in the incident with the calf, when he said, “blot me, I pray Thee, out of Thy book which Thou hast written,” they did not receive it from him because it was all for Israel’s benefit. But he said it only out of anger and stress, which is why they received from him. For this reason, afterwards Eldad and Meidad remained in the camp and said that Moses would be “gathered to his people” and that Joshua would lead into the land of Israel.
139) For this reason, Joshua came to Moses and envied Moses, and Moses did not watch over his honor. This is why Joshua said, “My lord Moses, restrain them.” “Restrain them” means prevent things from them so they will not come true, as it is written, “So the people were restrained from bringing,” and also, “And the rain from heaven was restrained.” “Restrain” is actual prevention, and Moses had no desire. Go and see Moses’ humbleness. It is written, “Are you jealous for my sake?” Happy is Moses, for he rose above all the high prophets. All other prophets compared to Moses are as the moon compared to the sun.
140) How hard-hearted are people, for they do not watch over the words of that world at all. The evil in the heart, which clings to all organs of the body, does that to them. “There is an evil which I have seen under the sun, and it is heavy upon men.” This evil is the force of the evil in the heart that wishes to dominate the worldly matters and does not watch over the matters of that world at all.
141) Why is the heart evil? The following verse proves it, as it is written, “A man to whom God gives riches, wealth.” This is a perplexing verse, since it is written, “So that he wants nothing for his soul of all that he desires.” Thus, why has God not “Empowered him to eat from them”? After all, “He wants nothing for his soul”? Rather, it is a secret, and all the words of King Solomon clothe in other things. They are as words of Torah that clothe in stories of this world.
142) Even though one should consider the clothing, the mundane stories, meaning even though the text is to be understood as written, this verse says this: A person walks in this world and the Creator gives him wealth so he will be rewarded with the next world by it, and will remain with a capital of his money. The capital is money that exists forever, a place in which to bundle the soul. This is why he must keep this capital after him, and he will receive this capital after he departs this world.
143) Because this capital is the tree of life of that world, ZA, there is nothing of it in this world, but the fruits that come out of it. This is why man eats its fruits, which he has been awarded in this world, while the capital exists for him in that world, to be rewarded with it in the upper life, above.
144) And one who defiles himself and is drawn after self gratification, and lacks nothing for his body and his soul, that tree, ZA, remains and does not put him before Him in fear, to receive him above. And then, God does not empower him to eat from it and to be rewarded with that wealth. Certainly, another man will eat it, as it is written, “The wicked may prepare it, but the just will wear it.” For this reason, man needs to be rewarded with that world by what the Creator gives him, and then he eats from it in this world, and that capital will remain with him for the other world, for it will be bundled in the bundle of life.
145) “If You are going to deal thus with me, please kill me at once.” Did Moses, who was more humble than all the people in the world, give himself to death because Israel had asked him to eat? Indeed, this is a sublime issue. Moses was neither angered nor sought to give himself over to death because Israel had asked of him to eat meat.
146) Moses was united above and was rising in what no other prophet was united. And when the Creator told Moses, “Behold, I will cause to rain bread from heaven for you,” Moses was glad and said, “Now this perfection will certainly be in me, since thanks to me, there is MAN for Israel.” When Moses saw that they reverted and descended to another degree and sought meat, and said, “And our soul loathes this miserable bread,” he said, “If this is so, then my degree is flawed, because Israel ate MAN in the wilderness thanks to me. Thus, I am flawed, Aaron is flawed, and Nahshon the son of Amminadab is flawed,” since Aaron and Nahshon were gripped to the right and to the left of Moses.
147) “If You are going to deal thus with me, please kill me at once,” for I have become as Nukva, as Malchut with her food, meaning with the meat that they seek. And I am coming down from the heavens, from a high degree, meaning ZA, by loathing the bread from the sky into the degree of Nukva—into eating meat. But I am better than all the prophets in the world, for all the prophets prophesied in Koh, which is the Nukva, and Moses prophesied in Zeh, which is ZA, called “sky.” This is why he said, “And let me not look upon my wretchedness,” for descending to an inferior degree is certainly considered death, since for one who descends from degree to degree, it is considered death.
148) “And the Lord said unto Moses: ‘Gather unto Me seventy men of the elders of Israel,’” to give them another food, which is not from the heavens—Moses’ degree, and you will not be blemished in your degree. Hence, “and I will take of the spirit which is upon thee, and will put it upon them,” since they were united in the moon, the Nukva, while the sun, the degree of ZA and Moses should shine for her. Hence, “And will put it upon them,” so they will shine from the sun, Moses’ degree, as light of the moon, which is from the sun. For this reason, the meat did not come through Moses, but through seventy men, so he will not be flawed, so he will not be forced to come down from his degree.
149) Happy is Moses, for the Creator wishes his happiness. It is written about him, “Let thy father and thy mother be glad.” “Let thy father be glad” is the Creator, and your mother is the assembly of Israel, Malchut. “And let her that bore you rejoice” is the mother of Moses below. The Creator loved him more than all the prophets in the world, for his prophecy was without any intermediations, as it is written, “With him do I speak mouth to mouth.”
150) “And Moses cried unto the Lord, saying: ‘Heal her now, O God, I beseech Thee.’” This is the meaning of the Holy Name of eleven letters, the same eleven letters in the words, “Heal her now, O God, I beseech Thee” [in Hebrew]. Moses did not wish to pray further because he did not wish to trouble the King any further, which is why the Creator wished his happiness. And in every place, the Creator wishes for the honor of the righteous more than His own.
In the future, the Creator will avenge the insult of Israel from the idol worshipping nations and will delight Israel with the joy of Zion, as it is written, “And they shall come and sing in the height of Zion.” And then, “And a redeemer will come to Zion.”