The
Watchman
Says,
“Morning
Comes”
79)
It
is
written
in
Isaiah,
“The
watchman
says,
‘Morning
comes
but
also
night.
If
you
would
ask,
ask;
come
back
again.’”
This
verse
is
about
the
exile
of
Israel
who
are
dwelling
among
the
sons
of
Se’ir.
Israel
say
to
the
Creator,
“Watchman,
what
of
the
night?”
What
shall
become
of
us
from
this
exile,
which
is
like
the
darkness
of
the
night?
What
is
written
in
Isaiah?
“The
Watchman
says.”
This
is
the
Creator.
“Morning
comes,”
meaning
I
have
already
illuminated
for
you
in
the
exile
in
Egypt,
and
I
have
raised
you
and
brought
you
near
to
My
work.
I
have
given
you
the
Torah
so
you
are
rewarded
with
everlasting
life.
You
have
left
My
Torah
[also
“law”],
as
well
as
the
night.
I
had
brought
you
into
the
exile
in
Babylon
and
I
have
raised
you.
You
have
left
My
law
as
before.
I
have
brought
it
to
you
in
the
exile
again,
as
before.
‘If
you
ask,
ask,’
as
it
is
written,
‘Seek
from
the
book
of
the
Lord,
and
read.’
There
you
will
find
on
what
your
exile
and
redemption
depend.
And
when
you
seek
it,
it
shall
say
and
declare
before
you,
‘Come
back
again,’
return
in
complete
repentance
and
you
promptly
come
and
draw
near
Me.”
80)
It
is
written
in
this
verse,
“The
burden
of
Dumah
calls
me
from
Se’ir,
‘Watchman,
what
of
the
night?’”
Prophecy
was
said
to
the
prophets
in
six
degrees:
in
a
sight,
in
a
vision,
in
a
revelation,
in
an
appearance,
in
a
matter,
and
in
a
burden.
All
five
are
as
one
who
sees
that
illumination
of
the
light
from
behind
the
wall.
Some
of
them
are
as
one
who
sees
the
light
of
the
sun
through
the
glass
of
a
lantern,
but
a
burden
is
when
the
light
comes
after
great
labor,
when
it
was
hard
for
him
but
he
could
not
reveal
it,
as
it
is
written,
“That
You
have
laid
the
burden
of
all
this
people
on
me,”
and
this
is
why
it
is
called
“burden.”
81)
Here
it
writes,
“The
burden
of
Dumah,”
great
labor,
since
the
prophecy
could
not
be
revealed.
It
is
a
prophecy
in
hiding
and
it
stands
concealed.
“Calls
me
from
Se’ir.”
Here,
it
is
not
revealed
who
said
“Calls
me
from
Se’ir,”
whether
it
is
the
Creator
or
the
faithful
prophet.
However,
it
is
certain
that
this
prophecy
is
hidden
within
the
upper
faith.
Out
of
the
concealed
matter,
Moses
said
that
the
voice
of
faith,
Malchut,
was
calling
him.
He
said,
“Calls
me
from
Se’ir.”
It
is
written,
“And
rose
from
Se’ir
unto
them.”
It
does
not
write,
“And
rose
for
Se’ir,”
since
so
is
faith,
illuminating
degrees
within
degrees,
those
within
those,
shell
inside
shell,
and
Moach
[brain/mind]
within
Moach.
This
is
why
it
is
written,
“From
Se’ir,”
for
it
appeared
from
the
shell
of
Se’ir.
82)
It
is
written,
“Behold,
a
stormy
wind
was
coming
from
the
north”
is
one
degree.
“A
great
cloud”
is
a
second
degree,
“Fire
flashing
forth”
is
a
third
degree,
“And
a
bright
light
around
it”
is
a
fourth
degree,
“And
in
its
midst,
like
electricity
from
within
the
fire.”
“And
from
within
it,
the
image
of
four
animals,”
thus
degrees
within
degrees.
83)
Here,
too,
when
the
Creator
appeared
to
Israel,
He
appeared
only
from
within
these
degrees.
Moses
said,
“The
Lord
came
from
Sinai”
is
the
most
hidden
degree.
Afterwards,
and
Moses
said,
“And
rose
from
Se’ir
unto
them”
is
one
degree,
which
is
more
revealed,
the
shell
over
the
Moach.
Then
“Appeared
from
Mount
Paran”
is
another
degree.
Afterwards,
“Came
from
the
holy
myriads”
is
the
praise
of
all
of
them.
Even
though
He
appeared
on
all
those
degrees,
it
is
considered
that
He
began
to
appear
from
this
place,
which
is
the
essence
of
everything,
from
the
holy
myriads,
which
are
the
upper
degrees
above.
Here,
too,
“Calls
me
from
Se’ir,”
from
a
degree
of
which
it
is
written,
“And
rose
from
Se’ir
unto
them,”
meaning
adhering
above.
84)
“Watchman,
what
of
the
night?
Watchman,
what
of
the
night?”
The
watchman
is
Matat.
It
is
written
about
him,
“He
who
guards
his
Master
is
honored.”
He
governs
at
night.
What
is
the
difference
between
a
“night”
and
a
“night”?
It
is
all
one;
they
are
both
night
and
darkness.
But
in
part
of
the
night,
the
Sitra
Achra
governs,
and
in
part
of
the
night,
she
does
not
govern
at
all.
The
night
needs
guarding,
as
it
is
written,
“It
is
a
night
of
watching.”
Hence,
it
lacks
the
letter
Hey
[in
the
Hebrew
spelling
of
the
second
“night”],
which
points
to
the
corrected
Malchut.
This
is
so
when
the
night
begins,
until
half
of
it.
The
first
half
of
the
night,
until
midnight,
is
called
“night,”
and
from
midnight
onward
the
night
with
the
Hey
governs
[in
Hebrew
these
are
different
spellings],
as
it
is
written,
“And
it
came
to
pass
at
midnight”
[with
a
Hey].
That
night,
“The
night
shines
as
the
day.”
This
is
why
it
is
written,
“Watchman,
what
of
the
night?
Watchman,
what
of
the
night?”
85)
The
watchman
says,
“You
find
in
Adam’s
book,
what
is
the
difference
between
‘And
he
said’
and
‘Said’:
‘And
he
said’
is
above,
ZA.
“Said”
is
below,
Matat,
as
it
is
written,
“And
said
to
Moses.”
Who
said
it?
The
keeper
said
it,
Matat.
“Morning
comes,”
the
morning
prayer,
the
governance
of
the
day,
which
rules
over
the
night.
It
is
not
that
the
morning
comes
alone
and
the
male,
morning,
is
separated
from
the
female,
night.
After
all,
it
is
written,
“But
also
night,”
both
of
them
together,
and
they
never
part
from
one
another.
This
voice
calls
out
these
things,
“Morning
comes
but
also
night,”
and
they
are
both
gathered
to
you.
86)
Henceforth,
“If
you
ask,
ask.”
If
you
make
your
requests
before
the
King
in
prayer,
ask,
pray
and
ask
your
requests
and
return
to
your
Master.
“Come,”
as
one
who
invites,
greeting
his
sons
and
having
mercy
on
them.
So
is
the
Creator.
In
the
morning
and
also
at
night,
He
calls
out
and
says,
“Come.”
Happy
are
the
holy
nation
whose
Master
seeks
them
and
calls
for
them
to
bring
them
near
Him.
87)
Then
the
holy
people
must
bond
and
come
to
the
synagogue,
and
all
who
come
first,
bond
with
the
Shechina
in
a
single
bonding.
The
first
one
at
the
synagogue,
happy
is
he
for
he
stands
at
the
degree
of
righteous
toward
the
Shechina,
as
it
is
written,
“Those
who
seek
Me
shall
find
Me.”
He
rises
in
the
uppermost
degree.
Also,
we
learn
that
when
the
Creator
comes
to
the
synagogue
and
does
not
find
ten
there,
He
promptly
becomes
angry.
Thus,
how
can
it
be
that
that
one
who
came
early
bonded
with
the
Shechina
and
is
at
the
degree
of
righteous?
88)
Rather,
it
is
like
a
king
who
sent
for
all
the
townspeople
to
be
with
him
on
a
certain
day
at
a
certain
place.
While
the
townspeople
were
preparing
themselves,
one
was
early
and
came
to
that
place.
As
it
happened,
the
king
came
and
found
there
the
man
who
was
early.
The
king
told
him,
“Mr.
so
and
so,
where
are
the
townspeople?”
He
replied,
“Sir,
I
came
before
them;
they
are
coming
after
me
according
to
the
order
of
the
king.”
This
was
good
in
the
eyes
of
the
king
and
he
sat
there
with
him
and
spoke
with
him,
and
he
became
the
king’s
beloved
one.
In
the
meantime,
the
rest
of
the
people
came
and
the
king
reconciled
with
them
and
sent
them
in
peace.
However,
if
those
townspeople
had
not
come,
and
one
had
not
come
to
speak
before
the
king,
to
be
seen
for
them,
and
to
say
that
they
are
all
coming,
the
king
would
have
been
promptly
angered
and
annoyed.
89)
Here,
too,
since
one
came
early
and
was
present
at
the
synagogue,
and
the
Shechina
came
and
found
him,
it
is
considered
as
though
they
are
all
there,
for
he
is
waiting
for
them
there.
The
Shechina
promptly
bonds
with
him
and
they
sit
in
one
connection,
and
she
makes
acquaintance
him
and
places
him
on
the
degree
of
a
righteous.
But
if
none
had
come
and
was
there,
it
is
written,
“Why
have
I
come
and
there
was
no
one?”
It
does
not
say,
“And
there
was
not
ten,”
but
“And
there
was
no
one,”
meaning
one
person
to
bond
with
Me
and
be
with
Me,
as
it
is
written,
“A
man
of
God,”
which
means
being
at
the
degree
of
a
righteous.
90)
Moreover,
he
makes
acquaintance
with
him
and
asks
about
him
if
he
does
not
come
for
one
day,
as
it
is
written,
“Who
is
among
you
that
fears
the
Lord,
that
obeys
the
voice
of
His
servant?”
And
we
have
explained
what
is
written,
“Calls
me
from
Se’ir,”
which
is
degree
after
degree
and
degree
within
degree.
Hence,
although
it
is
written
of
that
watchman,
“Calls
me
from
Se’ir,”
it
is
Matat,
calling
loudly
each
day,
“Morning
comes
but
also
night,”
meaning
for
the
morning
prayer.
It
is
of
him
that
the
Creator
asks,
“Who
is
among
you
that
fears
the
Lord,
that
obeys
the
voice
of
His
servant,”
Matat,
and
comes
to
the
house
of
prayer?
Thus,
if
he
does
not
come,
the
Creator
asks
about
him
and
says,
“Who
is
among
you
that
fears
the
Lord,
that
obeys
the
voice
of
His
servant?”
For
this
reason,
happy
is
one
who
comes
to
the
synagogue
early
to
rise
by
this
degree
to
the
degree
of
a
righteous.
91)
When
the
morning
comes
and
the
public
is
at
the
synagogue,
they
must
be
singing
and
praising
David.
The
order
is
to
evoke
love
above
and
below,
to
correct
corrections
and
to
evoke
joy,
as
hence
the
Levites
evoke
the
awakening
of
love
and
joy
above,
through
those
songs
and
praises.
92)
One
who
speaks
mundane
words
in
the
synagogue,
woe
unto
him,
for
he
shows
separation.
Woe
unto
him,
for
he
subtracts
from
the
faith.
Woe
unto
him
for
he
has
no
part
in
the
God
of
Israel,
for
by
that
he
shows
that
there
is
no
God,
that
He
is
not
there,
that
he
is
not
afraid
of
Him,
and
acts
contemptuously
toward
the
upper
correction
of
above,
since
the
synagogue
is
established
corresponding
to
the
uppermost
Malchut.
93)
When
Israel
establish
an
order
of
songs
and
praises
and
the
order
of
prayer
in
the
synagogue,
three
camps
of
high
angels
gather.
One
camp
is
the
holy
angels
who
praise
the
Creator
in
the
day.
There
are
others
who
praise
the
Creator
at
night,
but
those
are
the
ones
who
praise
the
Creator,
and
sing
and
praise
with
Israel
during
the
day.
94)
The
second
camp
is
the
holy
angels
that
are
in
each
Kedusha
that
Israel
sanctify
below.
Under
their
governance
are
all
those
who
awaken
in
all
the
firmaments
in
the
prayer
of
Israel.
The
third
camp
is
the
high
maidens,
which
are
seven
spirits
of
seven
palaces
of
Beria,
which
correct
along
with
the
Malchut.
They
correct
the
Malchut
to
bring
her
in
before
the
King.
95)
They
all
correct
in
the
order
of
Israel
that
correct
below,
in
those
songs
and
praises
and
in
the
prayer
that
Israel
pray.
When
these
three
camps
gather,
Israel
begin
to
sing,
and
they
chant
before
their
Master.
And
the
first
camp,
who
are
appointed
on
praising
their
Master
during
the
day,
congregate
with
them
and
sing
together
with
them
in
those
praises
of
King
David.
96)
When
Israel
conclude
the
praises
of
David,
they
say
the
praise
of
the
singing
of
the
sea.
Why
is
this
praise
the
last
correction
after
David’s
praises?
After
all,
the
written
Torah
preceded
the
oral
Torah,
preceded
the
prophets,
and
preceded
the
writings
[Hagiographa].
As
it
precedes,
should
it
not
be
first?
97)
Yet,
since
the
Assembly
of
Israel,
Malchut,
is
corrected
by
the
written
Torah,
the
singing
should
be
said
in
the
beginning
of
her
corrections,
near
the
prayer
in
sitting.
This
praise
is
more
important
than
all
the
praises
in
the
world.
Also,
nothing
corrects
Malchut
as
much
as
this
praise
because
it
is
near
the
prayer
in
sitting,
the
prayer
of
Yotzer
[maker].
98)
When
the
singing
of
the
sea
is
said,
the
Assembly
of
Israel
is
crowned
in
the
crown
with
which
the
Creator
will
crown
the
Messiah
King.
That
crown
is
decorated
and
engraved
with
the
holy
names,
as
the
Creator
was
crowned
on
the
day
when
Israel
crossed
the
sea
and
He
drowned
all
of
Pharaoh’s
camps
and
his
horsemen.
For
this
reason,
one
must
place
one’s
will
in
this
singing,
and
anyone
who
is
rewarded
with
it
in
this
world
is
rewarded
with
seeing
the
Messiah
King
in
the
correction
of
that
crown,
in
the
arms
that
he
is
armed,
and
he
is
rewarded
with
praising
this
singing
there.
99)
When
a
person
reaches
the
blessing,
“Shall
be
praised,”
the
Creator
takes
that
crown
and
places
it
before
Him,
and
the
Assembly
of
Israel,
Malchut,
begins
to
establish
herself
to
come
before
the
High
King,
ZA.
She
should
be
included
in
the
thirteen
upper
qualities
of
mercy
from
which
she
is
blessed,
which
are
thirteen
kinds
of
upper
perfumes,
as
it
is
written,
“Nard
and
saffron,
calamus
and
cinnamon.”
Here
they
are
song,
praise,
eulogy,
singing,
courage,
governance,
eternity,
greatness,
might,
glory,
magnificence,
and
holiness,
thus
twelve.
Afterwards,
she
is
to
be
connected
with
them
and
say,
“And
Malchut
[kingship],”
and
they
are
thirteen
for
she
is
blessed
through
them.
100)
Therefore,
when
Malchut
is
included
among
the
thirteen
qualities,
one
should
mind
it
and
not
speak
at
all
or
stop
between
them.
If
he
stops
between
them,
a
flame
comes
out
from
under
the
Cherubim,
calls
out
loud
and
says,
“So
and
so
stopped
the
majesty
of
the
Creator,
let
him
end
and
his
life
shall
be
terminated
so
he
will
not
see
the
majesty
of
the
holy
King,
as
it
is
written,
‘And
let
him
not
see
the
majesty
of
the
Lord,’”
since
these
thirteen
are
the
majesty
of
the
Creator.
101)
Henceforth,
“God
of
thanksgivings.”
This
is
the
upper
King,
a
King
that
all
the
peace
is
His,
as
it
is
written,
“The
song
of
songs,
which
is
Solomon's,”
the
king
that
peace
is
his,
ZA.
This
is
so
because
all
those
praises
that
were
previously
of
the
Assembly
of
Israel,
Malchut,
when
she
is
complemented
with
the
camps
below,
from
then
on,
“He
forms
light
and
creates
darkness.”
These
are
the
corrections
of
the
upper
world,
ZA.
102)
The
Aleph-Bet
at
the
beginning
of
the
words
“El
Baruch
[a
blessed
God],
great
in
view”
are
corrections
of
the
lower
world,
Malchut,
since
at
the
beginning
of
the
letters
are
22
small
letters,
for
there
are
big
letters
and
small
letters.
The
small
letters
are
in
the
lower
world,
Malchut.
The
big
letters
are
in
the
next
world,
Bina.
103)
They
are
great
in
everything
for
two
reasons:
they
are
big
letters
in
themselves
even
when
they
come
in
units,
and
they
are
big
when
these
letters
expand
further.
Each
letter
comes
in
its
appropriate
Merkava
[chariot/structure],
like
the
praise
of
Sabbath,
for
these
are
the
letters
of
praise.
“God,
master
of
all
the
deeds.”
“Blessed,
and
blessed
in
the
mouth
of
the
whole
of
the
soul.”
These
letters
expand
in
five-five
words,
since
there
are
five
words
in
“God,
master”
[in
Hebrew],
as
well
as
in
“Blessed,
and
blessed.”
These
correspond
to
the
50
gates
of
the
next
world,
Bina,
the
five
Sefirot
KHB
TM,
each
of
which
comprises
ten.
104)
Two
other
letters,
which
are
at
the
end
of
the
praise
of
“God,
master”—Shin-Tav—are
in
six
words,
corresponding
to
VAK
HGT
NHY
of
the
next
world,
Bina,
and
come
out
of
there:
Shin
is
“The
whole
of
the
hosts
above
will
give
Him
Shevach
[praise].”
Tav
is
“Tifferet
[magnificence],
greatness,
Seraphim
[types
of
angels],
and
holy
animals.”
105)
These
are
the
two
letters
Shin-Tav,
in
six-six
letters.
The
first
two
letters,
Aleph-Bet,
are
in
five-five
letters,
and
the
rest
of
the
letters
are
in
the
middle.
All
of
them
are
in
four-four
letters,
since
they
are
in
the
upper
Merkava
[chariot/structure],
since
the
first
letters,
Aleph-Bet,
which
are
ten,
and
those
Shin-Tav
in
the
end,
which
are
twelve,
complete
together
the
22
letters
because
there
are
22
words
in
them,
corresponding
to
the
22
upper
letters
that
are
in
Bina.
There
remain
18
other
letters
in
the
middle,
which
rise
in
their
Merkava,
meaning
in
their
expansion,
into
four-four
words,
which
are
72
words
together.
This
is
so
because
18
times
4
is
72,
the
explicit
name,
the
holy
engraving
of
the
72
letters
in
which
the
Creator
is
crowned.
This
name
crowns
the
Assembly
of
Israel,
Malchut,
and
rises
to
be
crowned
in
them
inside
the
wholeness
of
the
Shechina.
106)
These
are
the
letters
that
are
crowned
in
the
upper
praise,
the
first
ones,
which
are
Aleph-Bet,
and
the
last
ones,
which
are
Shin-Tav,
which
rise
in
their
crowns.
They
are
the
combination
from
Aleph-Bet
of
Aleph-Tav
Bet-Shin,
Aleph
spreading
in
five
letters
El
Adon
[God,
master].
Tav
is
in
six
letters,
Tifferet
and
Gedulah
[magnificence
and
greatness].
Bet
is
in
five
letters
Baruch
and
Mevorach
[“blessed”
and
“is
blessed”].
Shin
is
in
six
letters
[in
Hebrew],
“He
is
given
praise.”
This
is
why
the
Aleph-Tav
Bet-Shin
in
the
praise
“God,
master,”
in
which
there
are
22
words,
are
the
whole
of
the
22
letters
of
ZA.
These
are
a
crown
to
the
32
paths
of
wisdom,
since
the
32
paths
of
wisdom
are
the
22
letters
of
ZA,
where
ten
Sefirot
rose
to
Bina
in
her
and
22
and
10
are
32
paths
of
wisdom,
that
is,
of
Bina
that
has
become
Hochma.
And
the
22
letters
in
Aleph-Tav
Shin-Bet
imply
to
ZA
in
Bina
in
the
praise
“God,
master.”
107)
And
the
other
letters,
besides
the
Aleph-Tav
Bet-Shin,
which
rise
in
their
Merkavot
[plural
of
Merkava],
are
GAR,
beginning
with
the
letter
Gimel—Godlo
veTuvo
Maleh
Olam
[His
greatness
and
His
goodness
fill
the
world]—and
end
with
a
Reish,
Raah
veHitkin
Tzurat
haLevana
[saw
and
established
the
form
of
the
moon].
They
are
all
the
holy
Merkava,
HGT
of
ZA,
and
Malchut
that
connects
with
them,
when
they
become
a
Merkava
for
Bina
and
are
called
“upper
Merkava.”
Aleph-Tav
Bet-Shin
in
the
praise
“God,
master”
are
the
holy
name
HaVaYaH,
ZA
that
rose
to
Bina.
The
GAR
in
“God,
master”
is
the
18
letters
from
Gimel
to
Reish.
It
is
the
holy
Merkava
that
amounts
to
72:
HGT,
in
which
are
the
three
verses,
“And
journeyed,”
“And
came,”
“And
pitched.”
The
holy
name
was
made
of
them,
to
crown
the
Assembly
of
Israel,
Malchut,
out
of
the
upper
Merkava,
where
the
Malchut
receives
the
72
words
of
HGT,
which
are
the
upper
Merkava.
108)
For
this
reason,
the
name
AB
is
included
in
the
patriarchs
in
three
lines,
and
Malchut
is
crowned
with
them
to
be
a
holy
name.
It
is
not
a
superior
name
like
those
superior
names
of
the
upper
world,
ZA,
which
grip
up
above
in
Bina
and
are
not
extended
below.
And
although
that
name
is
superior,
for
it
is
three
lines
HGT
of
ZA,
it
is
still
King
David,
Malchut,
who
is
crowned
in
the
patriarchs,
HGT
of
ZA.
This
means
that
it
does
not
concern
HGT
themselves,
but
in
relation
to
Malchut
that
receives
from
them.
In
that
respect,
it
is
drawn
below.
However,
HGT
themselves
are
superior
and
are
not
extended
below.
109)
The
name
of
the
42
letters
is
the
patriarchs,
HGT
of
ZA,
the
22
letters
that
are
crowned
in
the
upper
world,
in
the
ten
Sefirot
of
Bina,
and
the
upper
world
is
crowned
in
the
one
above
it,
in
ten
Sefirot
of
Hochma—22
of
ZA,
10
of
Bina,
and
ten
of
Hochma,
which
amount
to
42.
Hence,
it
rises
and
does
not
come
down,
meaning
it
does
not
impart
Hochma
from
above
downward
in
Malchut
because
it
crowns
in
the
upper
thought,
Hochma,
upper
AVI,
which
are
always
in
covered
Hassadim,
since
Bina
here
is
YESHSUT,
and
Hochma
here
is
upper
AVI.
Happy
is
he
who
knows
in
it
in
the
name
42
and
is
careful
with
it.
110)
The
name
of
these
seventy-two
letters
is
David,
Malchut,
is
crowned
with
the
patriarchs,
HGT
of
ZA.
HGT
of
ZA
are
72
words
in
the
three
verses,
“And
journeyed,”
“And
came,”
And
pitched,”
which
give
Hochma
to
Malchut.
He
rises
and
falls,
giving
below,
to
Malchut,
like
Matzpatz,
which
is
HaVaYaH
on
the
sides
of
Rosh
of
AA,
which,
when
joining
Aleph-Tav
Bet-Shin,
she
is
Matzpatz.
She
is
the
name
from
which
the
13
qualities
of
mercy
are
extended,
which
are
12
in
the
holy
Merkava,
meaning
HB
TM,
in
each
of
which
are
three
lines,
which
amount
to
12.
They
emerge
from
the
one
who
is
on
them,
who
is
Matzpatz,
and
they
are
13.
She
rises
and
falls
to
impart
Hochma
from
above
downwards.
This
is
why
the
name
AB
ascends
and
descends—ascends
from
the
right—HGT
of
ZA—and
descends
from
the
left—Malchut,
who
receives
the
HGT,
as
the
name
of
the13
qualities
of
mercy
that
rise
from
this
side
and
descend
from
that
side.
The
one
that
descends
is
to
draw
the
good
below,
to
Malchut.
Hence,
in
Aleph-Bet
of
the
combinations
Aleph-Tav,
Bet-Shin,
Gimel-Reish,
Dalet-Kof,
the
first
letters
go
up
in
the
count
because
Bet
is
higher
in
count
than
Aleph,
Gimel
than
Bet,
and
Dalet
than
Gimel.
The
final
letters
descend
in
the
count
because
Shin
is
less
than
Tav,
Reish
is
less
than
Shin,
and
Kof
is
less
than
Reish.
They
rise
from
one
side
and
descend
from
the
other
side,
and
the
reason
they
descend
is
to
draw
downwards
the
good
that
is
above.
111)
The
name
Mem-Bet
is
crowned
for
a
superior
Merkava,
for
the
upper
HB.
The
name
AB
is
crowned
for
a
lower
Merkava,
to
Malchut.
Happy
is
he
who
exerts
to
know
his
Master,
happy
is
he
in
this
world
and
happy
is
he
in
the
next
world.
112)
For
this
reason,
the
praise
of
Sabbath,
“God,
master,”
who
praises
the
king
that
peace
is
his,
praises
him
with
the
name
AB,
in
the
18
letters
from
Gimel
to
Reish,
and
in
the
22
words
in
the
four
letters
in
Aleph-Tav
Bet-Shin,
which
are
22
letters
so
he
will
be
crowned
in
him
to
rise
up
to
Bina
in
that
name.
Hence,
“God,
master”
is
a
praise
of
the
next
world,
Bina,
and
the
ascent
of
the
upper,
holy
Merkava,
HGT
of
ZA,
which
is
crowned
to
rise
upward,
to
Bina.
And
the
ascent
of
the
Assembly
of
Israel,
Malchut,
which
is
crowned
to
rise
and
to
receive
from
the
upper
Merkava,
HGT
of
ZA.
113)
The
Aleph-Bet
of
Aleph-Tav
Bet-Shin
rise
and
fall.
The
last
letters
in
them
descend.
The
Aleph-Bet
of
Aleph-Lamed
Bet-Mem
rise
and
do
not
fall,
meaning
that
the
last
letters
in
them
also
rise
because
from
the
number
Lamed,
it
rises
to
the
number
Mem,
then
to
Nun,
and
then
to
Samech,
etc.
For
this
reason,
they
do
not
descend
to
impart
below.
Aleph-Tav
Bet-Shin
is
only
Sabbath,
Malchut,
who
give
below.
Aleph-Lamed
Bet-Mem
is
Sabbath
and
Yom
Kippur
[Day
of
Atonement],
Malchut
that
rises
to
Bina,
which
is
Yom
Kippur
that
goes
up
above,
from
Bina
to
Hochma
until
everything
is
crowned
in
Ein
Sof
and
is
not
imparted
below.
114)
El
Baruch
[a
blessed
God]
at
the
end
of
the
praise,
which
illuminates
for
the
land
and
for
the
dwellers,
is
the
order
of
Aleph-Bet
of
small
letters
that
are
in
Malchut.
These
are
the
corrections
of
the
Assembly
of
Israel,
Malchut
on
each
day
in
the
prayer.
And
because
they
are
small
letters,
there
is
no
space
between
them;
they
do
not
expand
each
to
several
words,
as
with
the
Sabbath
praise
“God,
master.”
These
are
the
corrections
of
the
maidens,
the
seven
palaces
of
Beria
that
come
with
the
queen,
Malchut,
to
the
upper
King,
ZA.
During
the
Katnut
of
the
degrees,
when
Malchut
rose
to
Bina,
all
the
degrees
divide
in
two,
and
Bina
and
TM
in
each
degree
fall
to
the
degree
below
it.
It
follows
that
then
Bina
and
TM
of
Malchut
fell
into
the
seven
palaces
in
the
world
of
Beria,
and
during
Gadlut,
when
the
fallen
half
degrees,
Bina
and
TM,
return
to
their
degree,
they
raise
with
them
the
lower
degree
that
they
were
in.
Then
Bina
and
TM
of
Malchut,
which
were
fallen
in
the
seven
palaces
of
Beria,
rise
back
to
Malchut
of
Atzilut,
and
raise
with
them
the
seven
palaces
of
Beria
in
which
they
were
clothed
during
the
Katnut.
This
is
why
it
was
said
that
the
maidens
come
with
the
queen
to
the
upper
king.
When
Malchut
comes
to
the
King,
ZA,
during
her
Gadlut,
her
Bina
and
TM
that
were
fallen
in
the
seven
halls
of
Beria
return
to
her
degree
in
Atzilut,
and
take
with
them
the
seven
halls
of
Beria
that
they
clothed
in,
called
“seven
maidens,”
and
they,
too,
come
with
Bina
and
TM
of
Malchut
to
the
King,
ZA.
115)
This
Kedusha
that
the
upper
angels
sanctify,
the
Kedusha
in
the
blessing,
Yotzer
[Maker]
and
in
the
Eighteen
Prayer,
is
not
when
one
is
alone.
Any
Kedusha
that
is
in
the
holy
tongue,
a
lone
man
is
forbidden
to
say
it.
Also,
Kedusha
in
the
language
of
translation
[Aramaic]
is
always
alone
and
never
in
company,
since
the
lone
man
is
indeed
its
correction,
and
not
the
collective.
We
learn
that
two
is
the
Bible
and
one
is
translation,
since
two
is
plural,
implying
that
the
Kedusha
in
the
holy
tongue,
which
is
a
verse,
is
forbidden
when
alone,
but
only
in
a
collective,
in
ten.
Also,
Kedusha
in
translation
is
forbidden
in
a
collective
and
must
always
be
said
only
when
alone.
One
is
translation,
not
two
or
more.
The
reason
is
that
a
translation
comes
to
diminish,
and
so
it
should
be.
The
holy
tongue
comes
to
multiply,
and
so
it
should
be,
since
sanctity
is
increased
and
not
decreased,
and
in
translation
there
is
decreasing
and
not
increasing.
One
and
not
more,
since
there
is
no
increasing
whatsoever.
116)
This
Kedusha
in
the
blessing
Yotzer
is
not
the
story
of
the
history
of
the
world.
Rather,
it
is
Kedusha
by
which
the
Shechina
and
all
her
Merkavot
are
sanctified,
to
be
corrected
before
the
upper
King.
And
because
it
is
the
Kedusha
of
the
lower
world,
Malchut,
it
is
said
in
sitting
and
not
standing.
The
other
Kedusha,
which
is
said
at
the
repeat
of
the
prayer,
is
Kedusha
of
the
upper
world,
ZA.
This
is
why
it
is
said
standing
up,
to
draw
the
Kedusha
below.
Also,
all
the
words
of
the
upper
world,
ZA,
are
in
standing
and
not
sitting.
117)
In
all
those
sanctities,
Israel
sanctify
in
them
below.
For
this
reason,
Israel
are
sanctified
in
the
Kedusha
of
the
bottom
Merkava,
Malchut,
sitting
down,
and
in
the
Kedusha
of
the
upper
Merkava,
ZA,
standing
up.
The
other
Kedusha,
of
“And
[a
redeemer]
came
to
Zion,”
is
additional
Kedusha.
For
this
reason,
it
is
after
the
prayer,
for
because
it
is
additional
Kedusha
over
the
other
Kedushot
[sanctities],
it
is
after
the
prayer.
And
because
each
and
every
one
must
draw
upon
himself
from
that
addition,
the
Kedusha
of
translation
is
established
for
each
one.
118)
There
is
also
the
Kedusha
of
the
holy
tongue
in
it.
This
is
for
the
collective,
so
they
are
all
sanctified
with
that
additional
Kedusha.
And
because
an
individual
is
not
permitted
to
say
it
in
the
holy
tongue
and
to
be
sanctified
alone,
it
was
established
in
the
language
of
translation,
which
is
for
the
lone
person,
so
each
one
will
be
sanctified
in
that
addition,
to
draw
upon
himself
more
Kedusha.
Happy
are
Israel,
who
are
sanctified
in
the
upper
Kedushot
because
they
cling
above,
as
it
is
written,
“And
you
that
did
cleave
to
the
Lord
your
God
are
alive
every
one
of
you
this
day.”