Shlach
Lecha
Send
Out
Men
1.
“Have
you
ever
commanded
the
morning,
informed
dawn
its
place?”
“Dawn
is
written
without
the
“the”;
the
“the”
moved
away
from
the
dawn.
However,
when
evening
shadows
fall,
and
the
sun,
ZA,
begins
to
set
after
midday,
the
power
of
the
sun,
ZA,
grows
weaker.
Then,
the
left
governs
and
judgment
is
present
and
spreads
in
the
world.
At
that
time,
one
must
pray
and
aim
his
will
before
his
master.
The
Name
of
the
Ruler
from
Midnight
Onward
2.
When
the
sun,
ZA,
begins
to
set
and
weakens
after
midday,
a
door
opens
in
the
sun,
the
door
of
the
control
of
the
left,
and
the
power
of
the
sun,
ZA,
the
middle
line,
wanes,
and
the
left
rules.
Then
Isaac,
the
left
line,
digs
a
well
underneath
him,
which
is
Malchut,
whose
suckling
is
from
the
left,
and
then
he
establishes
it.
3.
When
the
night
begins,
the
written
decrees
are
in
their
pockets,
and
several
armies
of
harm-doers
spread
in
the
world.
They
all
roam
in
a
medley,
walking
and
laughing
at
the
souls
of
the
wicked,
telling
them
things,
some
false
and
some
true,
and
whoever
is
found
among
them
from
among
the
people,
they
have
permission
to
do
harm,
and
all
the
people
of
the
world
are
asleep
and
taste
the
taste
of
death.
4.
When
the
north
wind
awakens,
the
assembly
of
Israel,
Malchut,
is
received
in
the
left
of
ZA,
they
connect
together,
and
she
is
present
in
the
left
arm,
in
her
place.
The
Creator
comes
to
entertain
Himself
with
the
righteous
in
the
Garden
of
Eden,
and
then,
anyone
who
awakens
to
engage
in
Torah
participates
with
the
Malchut
because
she
and
all
her
throng
praise
the
upper
King,
ZA.
Then,
all
those
who
praise
the
Torah
are
written
among
the
dwellers
of
the
hall,
and
they
are
called
there
by
their
names.
Those
who
are
written
in
the
day
are
written
to
receive
Hassadim,
the
quality
of
the
day,
ZA.
5.
There
is
one
holy
name
in
engraved
letters,
which
rules
from
midnight
onward.
These
are
the
letters
Kaf-Lamed-Kaf,
Samech-Ayin-Peh-Hey,
Yod-Aleph-Ayin-Vav-Tzadi-Hey,
that
Mem-Nun
of
MANTZEPACH
include.
The
[final]
Mem
was
clarified
in
the
words,
“Of
the
increase
of
His
government,”
where
the
blocked
letter
Mem
[final
Mem]
that
is
written
in
the
middle
of
the
word
implies
Bina
during
the
control
of
the
left,
where
the
lights
are
concealed
in
her.
Nun
was
blocking
one
with
the
other.
The
bent
Nun
is
as
it
is
written,
“She
has
fallen,
she
will
rise
no
more,”
blocked
the
Bina
and
Malchut,
for
then
the
Sefirot
were
incorporated
since
Malchut
and
Bina
were
incorporated
in
one
another,
and
Bina
was
in
a
fall,
as
well,
like
Malchut.
The
Vav
of
the
holy
name
established
Malchut,
Nun,
and
extended
the
left
line
to
her
in
the
shape
of
the
letter
Vav,
at
which
time
she
arose
from
her
falling.
However,
she
concealed
her
fountains
since
through
the
control
of
the
left,
the
lights
were
blocked
and
froze.
Similarly,
Bina
was
concealed
under
the
control
of
the
left,
and
at
that
time,
it
is
called
a
“blocked
Mem.”
After
Bina
engendered
the
Vav
of
HaVaYaH,
ZA,
the
middle
line,
or
that
Malchut
engendered
the
soul,
she
became
open
at
the
top
of
one
day,
where
the
hidden
Hey
opened
up
from
below
upward
and
became
an
open
Mem.
Because
of
the
ascent
of
Malchut
to
Bina,
they
became
incorporated
with
one
another.
This
is
why
The
Zohar
interprets
the
blocked
Mem,
which
indicates
Bina
when
she
is
under
the
control
of
the
left,
also
with
regard
to
Malchut.
Moreover,
it
interprets
even
the
shape
of
the
blocked
Mem
in
the
shape
of
a
bent
Nun
as
being
Malchut
with
Vav,
that
it
is
the
left
arm
of
the
Vav,
which
connects
with
the
shape
of
Nun
and
blocks
it,
making
it
into
a
square
shape,
like
the
blocked
Nun.
After
Bina
engendered
the
Vav,
ZA,
the
blocked
Mem
opened
and
became
an
open
Mem,
which
is
also
the
shape
of
a
Nun
that
is
connected
to
Vav.
However,
it
has
an
opening
at
the
bottom,
implying
it
was
opened
from
its
blocking
and
bestows
its
lights
to
the
lower
ones.
6.
When
the
Temple
was
ruined,
meaning
when
there
was
no
coupling
of
ZA
and
Malchut,
at
which
time
the
Temple,
Malchut,
was
ruined,
the
fountains
of
Malchut
were
blocked
on
all
sides,
and
she
became
a
blocked
Mem,
since
all
its
lights
froze.
The
blocked
Mem
contains
seven
letters
from
the
holy
name:
three
that
are
Samech-Ayin-Vav
on
this
side,
and
four,
which
are
Aleph-Ayin-Tzadi-Hey,
on
the
other
that
side.
Kaf-Lamed-Kaf
Yod-Peh-Hey
remain
of
the
holy
name,
as
it
is
written,
“You
are
all
beautiful,
my
wife,
and
there
is
no
flaw
in
you,”
is
[final]
Nun,
implying
male
and
female,
which
are
ZON
that
are
incorporated
together.
That
Nun
consists
of
three
letters
from
here,
Kaf-Lamed-Kaf,
and
three,
Yod-Peh-Hey,
from
here.
Thus,
they
are
six
letters.
It
follows
that
thirteen
letters
of
the
holy
name
are
included
in
these
two
[final]
letters
Mem,
Nun:
Kaf-Lamed-Kaf,
Samech-Ayin-Peh-Hey,
Yod-Aleph-Ayin-Vav-Tzadi-Hey,
since
two
phases
rise
from
them,
one
phase
in
the
letter
[final]
Mem,
and
one
in
the
letter
[final]
Nun.
7.
Kaf-Lamed-Kaf,
Samech-Ayin-Peh-Hey,
Yod-Aleph-Ayin-Vav-Tzadi-Hey,
this
is
how
the
letters
were
engraved.
As
in
the
portion,
“If
you
go
to
war,”
where
it
is
written,
“If
the
girl
is
a
virgin,”
where
it
is
written
“girl”
without
a
Hey
[in
Hebrew],
and
after
the
night
departs
and
the
morning
shines,
the
Hey
rises
and
becomes
incorporated
in
the
upper
light.
At
that
time,
it
is
written,
“[Have
you]
informed
dawn
its
place?”
where
the
dawn,
ZA,
knows
the
place
of
the
Hey
and
she
is
incorporated
within
him.
There
are
two
phases
to
the
night:
1)
The
first
half
of
the
night,
when
Malchut
is
without
a
coupling
with
ZA,
and
she
is
a
blocked
Mem
whose
lights
are
all
frozen.
2)
The
second
half
of
the
night,
from
midnight
onward,
when
there
is
a
coupling
of
ZON,
as
it
is
written,
“His
left
under
my
head,”
when
the
Creator,
ZA,
enters
the
Garden
of
Eden,
Malchut,
and
male
and
female
are
incorporated
together,
which
is
what
the
[final]
Nun
implies.
The
combinations
that
emerge
from
the
thirteen-letter
name,
Kaf-Lamed-Kaf,
Samech-Ayin-Peh-Hey,
Yod-Aleph-Ayin-Vav-Tzadi-Hey,
which
rules
at
night,
are
Samech-Ayin-Vav
Aleph-Ayin-Tzadi-hey
Kaf-Lamed-Kaf
Yod-Peh-Hey.
And
in
this
way:
Kaf-Lamed-Kaf,
Samech-Ayin-Peh-Hey,
Yod-Aleph-Ayin-Vav-Tzadi-Hey.
The
interpretation
is
as
it
was
in
the
exodus
from
Egypt,
when
the
Nukva
was
a
blocked
Mem,
and
Israel
were
in
great
trouble.
At
that
time,
the
Creator
advised
Moses,
“Tell
the
children
of
Israel
that
they
go,”
where
through
their
journeying
below,
they
will
awaken
the
journeying
in
three
lines
above,
and
Malchut
will
unite
with
the
middle
line,
and
from
this,
Malchut
was
opened
from
her
blocking
and
the
miracle
of
the
dividing
of
the
Red
Sea
happened
to
them.
Here,
too,
at
midnight,
when
the
blocked
Mem
governs,
which
is
left
without
right,
and
the
judgments
should
be
removed
from
Malchut,
the
name
Samech-Ayin-Vav
Aleph-Ayin-Tzadi-Hey
governs,
as
the
Creator
advises
to
go
journey
and
draw
three
lines
in
a
coupling
with
the
Nukva,
implied
in
the
Nun
of
MANTZEPACH.
At
that
time,
a
northern
wind
awakens,
as
it
is
written,
“His
left
under
my
head,”
and
the
assembly
of
Israel,
Malchut,
is
accepted
in
the
left
of
ZA
and
they
are
joined
together
in
the
Nun
of
MANTZEPACH.
Then
the
combination
Kaf-Lamed-Kaf
Yod-Peh-Hey
comes
out,
as
it
is
written,
“You
are
all
beautiful,
my
wife,
there
is
not
a
flaw
in
you.”
A
flaw
implies
a
blocked
Mem,
and
through
the
coupling
with
ZA,
the
blocked
Mem
is
removed
and
is
no
longer
in
it.
Yet,
the
coupling
at
midnight
is
not
enough
to
complete
the
Malchut,
and
all
her
completion
is
in
the
mourning
coupling,
when
she
receives
the
Hassadim.
At
night,
Malchut
is
called
“girl”
without
a
Hey,
since
Hey
indicates
that
she
is
full
of
Hassadim.
And
after
the
night
departs
and
the
morning
shines,
the
Hey
rises
and
becomes
incorporated
with
the
upper
light,
as
she
is
incorporated
with
the
Hassadim
of
ZA,
and
then
she
is
called
a
“girl”
with
Hey.
The
Moon
Shines
Only
When
the
Sun
Sets
8.
Moses
was
the
phase
of
the
sun,
ZA,
and
wanted
to
enter
the
land.
The
Creator
told
him,
“Moses,
when
the
sunlight
comes,
the
moon,
Malchut,
is
incorporated
in
it
and
her
phase
is
invisible.
Now
since
you
are
the
sun,
when
you
enter
the
land,
which
is
the
moon,
Malchut,
how
will
the
sun
and
the
moon
stand
together?
After
all,
the
moon
shines
only
when
the
sun
sets.
But
now
you
cannot
enter
the
land.
If
you
want
to
know
of
it,
send
out
people
for
you,
for
yourself,
so
you
will
know.”
Moses
knew
he
would
not
enter
the
land.
He
wanted
to
know
of
it
before
he
departed,
so
he
sent
those
spies.
Since
they
did
not
reply
to
him
properly,
he
did
not
send
others
at
a
different
time
until
the
Creator
showed
it
to
him,
as
it
is
written,
“Go
up
into
this
Mount
Abarim,
and
see
the
land.”
It
is
also
written,
“And
the
Lord
showed
him
the
whole
of
the
land.”
He
showed
him
not
only
this;
rather,
he
showed
Moses
all
the
leaders
who
are
destined
to
rise
in
each
and
every
generation.
10.
Since
Moses
started
sending,
he
said
to
them,
“Is
there
a
tree
in
it”?
Can
it
be
that
he
did
not
know
if
there
are
trees
in
it?
Rather,
Moses
said
so,
“Is
there
a
tree
in
it,”
I
know
I
will
come
in
there.
The
tree
is
the
tree
of
life,
and
it
was
not
there
but
in
the
Garden
of
Eden
of
the
earth.
Moses
said,
“If
that
tree
is
in
there,
I
will
enter
there;
and
if
not,
I
cannot
enter.”
Zelophehad
Was
Gathering
Wood
11.
It
is
written,
“And
they
found
a
man
gathering
wood
on
the
Sabbath
day.
What
is
this
wood
here,
and
who
is
this
man?
It
is
Zelophehad,
who
was
making
a
precision
in
order
to
know
about
these
trees,
ZA
and
Malchut,
which
of
them
was
greater
than
the
other.
He
was
not
concerned
about
his
master’s
glory,
and
he
swapped
between
Shabbat
and
Shabbat.
It
is
written,
“He
died
for
his
own
sin,”
for
a
sin,
Vav,
for
he
blemished
ZA,
who
is
called
the
Vav
of
HaVaYaH.
He
died,
and
this
is
why
his
judgment
was
concealed
and
his
judgment
was
not
interpreted
like
other
judgments.
It
is
written,
“gathering
wood,”
simply,
since
this
matter
should
have
been
clandestine
and
must
be
concealed
and
not
revealed.
This
is
why
it
was
not
said
openly,
and
the
Creator
gave
honor
to
his
honor.
There
are
two
states
in
Nukva:
The
first
state
is
when
she
is
as
big
as
ZA,
they
are
both
on
the
same
degree,
where
ZA
clothes
the
right
line
of
Bina,
and
Nukva
clothes
the
left
line
of
Bina.
At
that
time,
she
is
not
in
a
coupling
with
ZA
since
she
receives
everything
from
Bina
and
does
not
need
ZA.
She
is
separated
from
ZA,
in
the
posterior,
and
full
of
judgments.
The
second
state
is
after
the
diminution,
when
she
returned
to
being
a
dot
under
Yesod
of
ZA,
and
from
there,
she
is
built
into
a
complete
Partzuf
face-to-face
with
ZA.
However,
she
is
already
regarded
as
a
degree
below
ZA,
whose
root
is
at
the
point
of
Chazeh
of
ZA,
and
she
is
filled
with
all
the
abundance.
On
the
Sabbath
day,
she
is
in
a
coupling
with
ZA
face-to-face,
and
they
clothe
upper
AVI.
The
sin
of
Zelophehad
was
that
on
the
Sabbath
day,
when
ZA
and
Nukva
are
in
their
fullest
stature
face-to-face,
he
was
gathering
wood.
Wood,
the
two
trees,
the
tree
of
life,
ZA,
and
the
tree
of
knowledge,
the
Nukva.
Mekoshesh
[gathering]
means
he
was
Makish
[knocking]
and
comparing
the
woods,
ZA
and
Nukva,
so
they
would
be
equal,
as
Nukva
was
in
the
first
state.
It
therefore
follows
that
he
separated
the
Nukva
from
a
coupling
face-to-face
with
ZA
on
the
Sabbath
day
and
returned
her
to
separation
and
to
posterior,
as
she
was
in
the
first
state.
Moreover,
he
valued
the
first
state
of
the
Nukva
more
than
the
coupling
face-to-face
on
the
day
of
Sabbath,
since
he
valued
the
posterior
of
Nukva
more
than
the
face-to-face
of
ZA.
He
was
making
a
precision
to
know
about
these
trees,
ZA
and
Malchut,
which
of
them
was
greater
than
the
other,
for
he
wanted
to
return
the
Nukva
to
the
first
state,
and
he
was
examining
so
as
to
know
if
the
first
state
and
the
separation
of
Nukva
were
not
more
important
than
the
face-to-face
of
ZA.
He
did
not
mind
that
by
that
he
was
degrading
the
glory
of
his
master,
the
glory
ZA,
and
swapped
between
Sabbath
and
Sabbath,
swapping
the
great
importance
of
the
coupling
face-to-face
on
the
day
of
Sabbath
with
a
regular
Sabbath,
which
is
the
posterior
GAR
of
the
Nukva
in
the
first
state,
when
she
is
the
tree
of
knowledge
of
good
and
evil.
For
this
reason,
his
judgment
was
concealed,
since
that
matter
had
to
be
in
secret,
for
the
matter
of
that
sin,
that
he
valued
the
degree
of
Nukva
over
that
of
ZA,
does
not
honor
the
Nukva,
and
the
Creator,
ZA,
did
this
for
his
honor,
that
he
honored
Malchut,
who
is
called
“honor,”
so
as
not
to
reveal
the
meticulousness
and
the
sin
for
one
who
values
the
Nukva
most,
as
this
does
not
honor
the
Nukva.
The
sin
was
implied
in
his
name,
Zelophehad,
from
the
letters
of
Tzel
Pahad
[shadow
of
fear].
Because
ZA
diminishes
the
GAR
of
the
left
and
leaves
only
the
VAK
of
GAR,
it
is
regarded
that
he
casts
a
shadow
over
the
GAR
of
the
left.
However,
that
shadow,
the
Nukva,
said,
“In
its
shade
I
delighted
to
sit,”
since
prior
to
that,
in
the
first
state,
although
she
did
not
have
shade
on
the
GAR,
she
was
nevertheless
concealed
and
did
not
bear
fruit.
However,
now
that
she
received
the
shadow
from
ZA,
she
said,
“and
its
fruit
was
sweet
to
my
palate,”
since
now
she
has
fruits
from
him.
However,
Zelophehad
feared
that
shadow
and
wanted
to
choose
the
first
state,
when
there
was
no
shadow
at
all
on
the
Nukva,
and
this
is
why
he
died.
12.
The
rest
of
the
trees,
which
are
the
seventy
external
ministers,
with
the
Sabbath,
was
gathering,
knocking
and
comparing
the
merit
of
the
seventy
ministers
to
the
merit
of
the
Sabbath
day,
and
received
his
punishment
in
his
time,
and
his
iniquity
was
atoned
for.
Hence,
Moses
found
it
difficult
to
judge
the
daughters
of
Zelophehad,
since
he
did
not
know
if
his
iniquity
had
been
atoned
for
and
his
daughters
would
have
a
portion
and
a
lot
in
the
land,
or
not.
Since
the
Creator
mentioned
his
name,
as
it
is
written,
“The
daughters
of
Zelophehad
speak
what
is
right;
you
shall
surely
give
them
a
possession
of
inheritance,”
it
became
known
that
his
iniquity
had
been
atoned
for.
13.
They
are
two
trees:
One
above,
the
tree
of
life,
ZA,
and
one
below,
the
tree
of
knowledge,
the
Nukva.
In
this,
there
is
life,
and
in
that,
there
is
death.
One
who
swaps
them,
who
values
the
Nukva
when
she
is
in
separation
more
than
ZA,
causes
himself
death
in
this
world
and
has
no
part
in
the
next
world.
Although
the
first
state
of
the
Nukva
is
separation
and
posterior,
were
it
not
for
the
first
state,
the
Nukva
would
not
have
been
able
to
receive
Hochma
in
the
second
state,
since
the
vessels
of
the
first
state
remain
in
her
in
the
second
state,
and
in
them
she
receives
Hochma.
Therefore,
after
a
person
is
rewarded
with
receiving
from
the
first
state
of
the
Nukva,
he
must
raise
MAN
for
the
purpose
of
the
second
state
of
the
Nukva,
and
then
he
will
have
the
full
wholeness,
Hochma
and
Hassadim
together.
However,
if
he
does
not
do
so,
but
chooses
the
first
state,
of
separation,
his
punishment
is
death.
14.
The
ark
and
the
Torah,
which
are
Malchut,
who
is
called
“ark,”
and
ZA,
who
is
called
“Torah,”
are
in
a
coupling.
The
Torah
in
the
ark
is
the
main
thing,
and
the
ark
is
a
house
for
the
Torah.
Hence,
in
every
place,
“ark”
is
missing
a
Vav
[in
Hebrew]:
the
ark
of
the
covenant,
the
ark
of
the
testimony,
since
the
Torah
inside
the
ark
is
Vav.
In
every
place,
Aaron
is
the
right
arm,
except
in
one,
as
it
is
written,
“All
who
were
numbered
of
the
Levites,
whom
Moses
and
Aaron
numbered.
It
[the
word
Aaron]
is
punctuated
above,
indicating
that
it
is
not
the
right
arm
here,
Hesed,
but
Malchut,
who
is
called
an
“ark.”
15.
Moses
was
gripped
to
the
tree
of
life.
For
this
reason,
he
wanted
to
know
if
he
was
in
the
land
or
not.
This
is
why
he
said,
“Is
there
a
tree
in
it,
or
is
there
not,
and
you
shall
strengthen
yourselves
and
take
from
the
fruit
of
the
land,”
since
the
tree
of
life
is
good
for
all.
But
they
brought
only
grapes
and
figs,
which
hang
and
grip
the
other
tree,
the
Nukva,
and
not
ZA,
which
is
the
tree
of
life.
16.
“Send
out
people
for
you.”
“For
you”
means
for
you.
It
is
written,
“Like
the
cold
of
snow
in
time
of
harvest
is
a
faithful
messenger
to
those
who
send
him,
for
he
refreshes
the
soul
of
his
masters.”
“Like
the
cold
of
snow
in
time
of
harvest,”
since
then
the
cold
is
good
for
the
body
and
the
soul.”
“A
faithful
messenger
to
those
who
send
him”
are
Caleb
and
Pinhas,
who
were
faithful
messengers
of
Yehoshua
[Joshua]
when
he
sent
them
to
spy
on
Jericho.
“He
refreshes
the
soul
of
his
masters,”
that
they
returned
the
Shechina
to
dwell
in
Israel
and
she
did
not
depart
from
them.
17.
Those
spies
that
Moses
sent
cause
weeping
to
the
last
generations,
since
on
that
day,
the
first
and
second
temples
were
ruined,
and
caused
several
thousands
and
tens
of
thousands
to
depart
from
Israel,
and
caused
the
removal
of
the
Shechina
from
the
land,
from
among
Israel.
It
is
written
about
those
whom
Joshua
sent,
“and
refreshes
the
soul
of
his
masters.”
What
Happens
to
the
Children
of
Man
and
What
Happens
to
the
Beasts
18.
Solomon
said,
“For
what
happens
to
the
children
of
man
and
what
happens
to
the
beasts
is
the
same.”
All
the
words
of
King
Solomon
are
blocked
from
the
degrees
of
Hochma.
Hence,
we
should
examine
this
verse,
since
there
is
an
opening
here
for
those
without
faith.
19.
There
is
certainly
an
opening
here
for
non-believers,
and
we
should
know
and
examine
it.
21.
This
verse
that
Solomon
said,
he
did
not
speak
from
his
own
mind,
as
with
the
rest
of
the
things
he
said.
Rather,
he
reiterated
the
words
that
fools
of
the
world
say,
that
“what
happens
to
the
children
of
man
and
what
happens
to
the
beasts
is
the
same.”
The
fools,
who
do
not
know
and
do
not
observe
with
wisdom,
say
that
this
world
moves
by
chance,
and
the
Creator
does
not
watch
over
them.
Rather,
“what
happens
to
the
children
of
man
and
what
happens
to
the
beasts
is
the
same.”
22.
When
Solomon
looked
at
those
fools
who
say
this,
he
called
them
“beasts,”
for
they
are
truly
making
themselves
into
beasts
by
saying
these
words.
The
verse
before
it
proves,
as
it
is
written,
“I
said
to
myself
concerning
people,
‘God
sorts
them
and
to
see
that
they
are
beasts
to
themselves.’”
“I
said
to
myself,”
and
contemplated
looking.
At
what?
Concerning
people,
at
the
words
of
folly,
that
they
say
that
the
world
moves
by
chance.
“God
sorts
them,”
meaning
God
has
sorted
them
out
so
they
would
be
alone
and
would
not
connect
to
other
people
who
have
faith.
“To
see
that
they
are
beasts
to
themselves,”
to
see
that
those
with
faith
will
see
about
them
that
they
are
truly
beasts,
whose
mind
is
as
that
of
beasts.
“They
are
to
them,”
to
themselves,”
so
they
do
not
bring
this
foolish
view
to
those
with
faith.
Hence,
they
are
to
themselves,
and
not
to
others.
What
is
their
view?
The
verse
ends
about
that,
“For
what
happens
to
the
children
of
man
and
what
happens
to
the
beasts
is
the
same.”
Damned
be
those
beasts,
those
fools,
those
faithless,
woe
to
them
and
woe
to
their
souls;
it
would
be
better
if
they
did
not
come
to
the
world.
23.
What
did
Solomon
reply
to
them?
The
verse
that
follows
it
refers
to
it,
and
says,
“Who
knows
the
spirit
of
the
sons
of
men,
if
it
goes
upward,
and
the
spirit
of
the
animal,
if
it
goes
down
to
the
earth?”
“Who
knows”
are
those
fools
who
do
not
know
the
glory
of
the
upper
king,
and
do
not
look
in
the
Torah.
“The
spirit
of
man,
if
it
goes
upward,”
to
a
high
place,
the
place
of
glory,
a
holy
place,
to
be
nourished
by
the
upper
light,
the
light
of
the
holy
king,
to
be
bundled
in
the
bundle
of
the
living,
and
to
be
present
before
the
holy
king,
a
complete
offering.
This
is
the
meaning
of
what
is
written,
“if
it
goes
upward.”
24.
“And
the
spirit
of
the
beast,
if
it
goes
down
to
the
earth.”
It
is
not
the
same
place
where
all
the
people,
of
which
it
is
written,
“[God]
has
made
the
man
in
the
image
of
God,”
and
as
it
is
written,
“The
Lord’s
candle
is
man’s
soul.”
How
is
it
said
that
those
fools
who
have
no
faith,
and
one
spirit
to
all,
damned
be
they?
It
is
written
about
them,
“They
will
be
as
chaff
before
the
wind,
and
the
angel
of
the
Lord
rejects.”
These
will
stay
in
Hell,
in
those
bottom
degrees,
and
will
not
rise
from
there
for
many
generations.
It
is
written
about
them,
“Sins
will
cease
from
the
earth,
and
the
wicked
will
be
no
more;
bless
the
Lord,
my
soul,
Halleluiah.”
25.
Was
Solomon
wondering
only
about
that?
After
all,
in
another
place,
he
said,
“This
is
the
worst
of
all
that
is
done
under
the
sun,
that
the
same
happens
to
all.”
“This
is
the
worst”
is
one
who
spills
semen
for
nothing
and
corrupts
his
way,
for
his
dwelling
place
is
not
with
the
Creator,
nor
will
he
have
a
part
in
the
next
world,
as
it
is
written,
“For
You
are
not
a
God
who
desires
wickedness;
evil
shall
not
dwell
with
You.”
He
said
about
this,
“This
is
the
worst,”
that
he
will
not
have
a
dwelling
place
above.
“For
the
same
happens
to
all,
and
also,
the
hearts
of
people
are
full
of
evil
and
wantonness.
They
are
faithless,
and
they
have
no
part
in
the
Creator,
or
in
those
faithful
ones,
not
in
this
world
and
not
in
the
next
world,
as
it
is
written,
“And
after
him,
to
the
dead.”
26.
The
Creator
warns
the
people
of
the
world
and
said,
“Therefore,
choose
life,
that
you
may
live,”
meaning
the
life
of
that
world.
Those
wicked,
faithless
ones
say,
“But
for
him
who
connects
to
all
the
living,
there
is
confidence.”
Even
if
one
chooses
that
world,
as
he
says,
it
is
nothing,
for
it
has
been
handed
down
to
us,
“to
all
the
living,
there
is
confidence,”
life
in
this
world.
And
it
has
been
handed
down
to
them,
as
it
is
written,
“a
living
dog
is
better
than
a
dead
lion,”
and
how
will
we
have
life
in
that
world?
Hence,
it
is
certainly
bad,
they
will
not
dwell
with
the
upper
king,
and
they
will
have
no
part
in
him.
Although
you
can
find
supports
to
all
these
verses,
meaning
interpretations
to
the
friends
on
other
matters,
but
of
course
Solomon
came
to
find
out
about
those
faithless
wicked
ones,
who
have
no
part
in
the
Creator
in
this
world
and
in
the
next
world.
27.
King
Solomon
said,
“Whoever
sends
a
message
by
the
hand
of
a
fool
cuts
off
his
own
feet
and
drinks
violence.”
Because
the
spies
were
faithless
and
unfaithful
messengers
are
doomed
in
this
world
and
in
the
next
world.
29.
Eliezer,
Abraham’s
servant,
was
a
Canaanite,
as
it
is
written,
“Canaan,
scales
of
deceit
are
in
his
hands.”
It
is
written
about
Canaan,
“Cursed
be
Canaan,
he
will
be
a
servant
of
servants
to
his
brothers.”
But
because
he
was
a
faithful
messenger,
it
is
written
about
him,
“Come,
the
Lord’s
blessed
one,”
truly
the
Lord’s
blessed
one.
This
is
why
it
was
written
so
in
the
Torah,
since
he
emerged
from
that
curse
of
Canaan
and
was
blessed.
And
not
only
did
he
emerge
from
the
curse,
he
was
blessed
with
the
name
of
the
Creator,
and
an
angel
came
and
put
it
into
Lavan’s
mouth
to
call
him
“the
Lord’s
blessed
one.”
Joshua
and
Caleb
30.
“And
Moses
sent
them
from
the
desert
of
Paran
according
to
the
command
of
the
Lord,
all
of
them
men
who
were
heads
of
the
children
of
Israel.”
They
were
all
righteous
and
the
heads
of
Israel,
but
they
took
for
themselves
some
bad
advice
saying,
“If
Israel
enter
the
land,
we
will
be
removed
from
being
the
heads,
and
Moses
will
appoint
other
heads,
since
we
were
rewarded
with
being
the
heads
only
in
the
desert.
But
in
the
land,
we
will
not
be
rewarded
with
being
the
heads.”
Because
they
took
some
bad
advice
for
themselves,
they
died,
they
and
all
those
who
accepted
their
words.
31.
“These
are
the
names
of
the
men
whom
Moses
sent
to
tour
the
land.”
Moses
looked
and
knew
that
the
spies
would
not
succeed
in
their
way,
so
he
prayed
for
Joshua.
At
that
time,
Caleb
was
in
trouble.
He
said,
“What
shall
I
do?
Joshua
is
going
with
Moses’
upper
help,
who
sent
light
into
him—the
moon,
Malchut—and
he
shone
on
him
through
his
prayer
because
he
is
the
phase
of
the
sun,
ZA.
What
did
Caleb
do?
He
slipped
from
the
spies
and
came
to
the
graves
of
the
fathers,
and
prayed
his
prayer
there.
32.
Caleb
took
a
different
route
and
went
by
twisted
trails,
and
reached
the
graves
of
the
fathers.
He
risked
his
life,
but
one
who
is
in
trouble
looks
at
nothing.
So
was
Caleb.
Because
he
was
in
trouble,
he
looked
at
nothing
and
came
to
pray
on
the
fathers’
graves
to
be
saved
from
this
advice
of
the
spies.
33.
“And
Moses
called
Hosea,
son
of
Nun,
Joshua.”
Did
the
text
call
him
Hosea?
But
it
is
written,
“And
Moses
said
to
Joshua,”
“Joshua
son
of
Nun
a
youth,”
“And
Joshua
defeated.”
However,
Moses
said
to
him,
“Yod-Hey
will
save
you
from
them,”
since
Joshua
has
the
letters
of
“God
will
save”
[in
Hebrew].
34.
Because
Moses
sent
Joshua
to
come
to
the
Land
of
Israel,
Joshua
had
to
be
complete
in
the
Shechina
[Divinity],
since
the
Land
of
Israel
is
the
Shechina.
Until
that
time,
he
was
called
a
“youth,”
for
he
was
gripped
in
Matat,
who
is
called
a
“youth,”
and
at
that
time,
Moses
tied
him
to
the
Shechina.
Although
it
was
previously
written
Joshua,
the
text
called
him
after
what
he
was
destined
to
call
him.
Moses
said,
“Of
course
he
is
unworthy
of
coming
there
unless
in
the
Shechina,
and
so
it
should
be.
This
is
why
he
called
him
Joshua,
adding
a
Yod
to
his
name
[in
Hebrew],
which
is
the
Shechina.
35.
“Is
there
a
tree
in
it,
or
is
there
not?”
Did
Moses
not
know
that
there
are
several
trees
in
it,
different
from
each
other?
After
all,
he
praised
the
Land
of
Israel
several
times,
with
the
olive,
the
vineyard,
the
pomegranate,
and
more.
Can
it
be
that
he
was
in
doubt
about
that?
But
the
Creator
told
Moses
in
the
beginning
that
it
was
a
land
flowing
with
milk
and
honey.
It
is
written,
“There
was
a
man
in
the
land
of
Oz,
whose
name
was
Job.”
That
is,
Moses
asked
them
to
see
if
Job
is
there,
so
he
would
protect
them.
Also,
Oz
is
like
Etz
[tree].
36.
He
insinuated
to
them
a
hint
of
wisdom
about
what
they
asked
in
the
beginning,
that
it
is
written,
“Is
the
Lord
among
us
or
not,”
is
ZA,
who
is
called
HaVaYaH,
among
them?
Or,
is
AA,
who
is
called
Ayin
[not],
among
them.
He
said,
“You
will
see
in
the
land
whether
it
is
worthy
of
ZA,
who
is
called
“tree,”
or
of
AA,
who
is
called
“not.”
He
said
to
them,
“If
you
see
that
the
fruits
of
the
earth
are
as
in
the
rest
of
the
lands
in
the
world,
then
there
is
a
tree
in
it,
which
is
the
tree
of
life,
ZA,
and
not
from
a
higher
place.
And
if
you
see
that
the
fruits
of
the
land
are
different
from
all
the
other
lands
in
the
world,
you
will
know
that
that
high
difference
that
there
is
in
it
from
all
the
places
in
the
world
drips
and
is
drawn
from
the
holy
Atik.
By
this
you
will
know
if
there
is
a
tree
in
it,
ZA,
or
not,
which
is
Holy
Atik,
AA.
You
wanted
to
know
this
first,
as
it
is
written,
“Is
the
Lord
among
us,”
if
ZA
is
among
you,
“or
not,”
AA.
This
is
why
it
is
written,
“And
you
shall
strengthen
yourselves
and
take
from
the
fruit
of
the
land,”
to
know
if
there
is
a
difference
in
them
or
not.
37.
The
days
are
the
days
of
the
harvesting
of
the
grapes,
and
the
days
are
the
six
days
HGT
NHY
of
ZA.
They
all
connect
to
the
tree
in
which
Adam
HaRishon
sinned,
the
tree
that
is
Malchut,
which
was
grapes.
Thus,
grapes
are
Malchut.
For
this
reason,
these
days,
VAK
of
ZA,
are
days
of
the
harvesting
of
the
grapes,
Malchut,
for
then
VAK
of
ZA
became
joined
with
Malchut.
38.
“And
they
went
up
the
Negev
and
came
up
to
Hebron;
and
there,
Ahiman,
Sheshai,
and
Talmai,
the
children
of
the
giant.”
Caleb
came
to
pray
on
the
graves
of
the
fathers
in
Hebron.
Caleb
said,
“Joshua,
Moses
had
blessed
with
high
and
holy
help,
and
he
could
be
saved
from
them,
but
what
shall
I
do?”
He
took
advice,
to
pray
a
prayer
on
the
graves
of
the
fathers
in
order
to
be
saved
from
the
bad
counsel
of
the
rest
of
the
spies.
39.
“And
came”
means
that
it
enters
the
one
who
is
the
most
important.
That
is,
the
Shechina,
on
which
everything
depends,
entered
and
clothed
inside
Caleb.
Which
of
them
is
the
one
with
the
advantage,
who
can
come
to
Hebron,
since
it
is
written,
“and
there,
Ahiman,
Sheshai,
and
Talmai,”
and
from
their
fear,
who
can
come,
and
even
hide
in
the
cave?
However,
the
Shechina
clothed
there
in
Caleb
to
announce
to
the
fathers
that
it
was
time
for
their
sons
to
come
to
the
land
which
the
Creator
had
sworn
to
them.
40.
From
whom
did
Ahiman,
Sheshai,
and
Talmai
come
out?
They
were
the
descendants
of
the
fallen
ones,
whom
the
Creator
dropped
from
heaven
to
earth,
and
who
engendered
from
the
daughters
of
the
earth.
From
them
came
the
mighty
ones
of
the
world,
as
it
is
written,
“They
were
the
mighty
men
who
were
of
old,
men
of
renown.”
“Of
old”
means
that
they
have
existed
since
the
creation
of
the
world.
“Men
of
renown”
are
Ahiman,
Sheshai,
and
Talmai,
whose
name
was
known
in
the
world.
41.
“And
they
came
to
the
brook
of
Eshkol,
and
cut
a
branch.”
It
is
written,
“Thus
says
God
the
Lord,
who
created
the
heavens
and
stretched
them
out,
who
spread
forth
the
earth
and
its
offspring.”
How
much
should
people
look
into
the
work
of
the
Creator;
how
much
should
they
look
into
the
words
of
Torah,
that
anyone
who
engages
in
Torah,
it
is
as
though
he
offers
all
the
sacrifices
in
the
world
before
the
Creator.
Moreover,
the
Creator
forgives
all
his
iniquities,
and
several
thrones
are
established
for
him
for
the
next
world.
How
Is
It
Written,
“and
Died,”
Before
the
World
Was
Created
42.
Since
the
Creator
knew
that
Adam
was
destined
to
sin
against
Him,
and
that
He
would
sentence
him
to
death,
why
did
He
create
him?
The
Torah
existed
two-thousand
years
prior
to
the
creation
of
the
world,
before
the
sin
of
Adam
HaRishon,
and
it
is
written
in
the
Torah,
“If
a
man
dies
in
the
tent.”
If
a
man
dies,”
“and
he
died.”
“And
so
and
so
lived
and
died.”
What
did
the
Creator
want
from
the
man
in
this
world,
that
even
if
he
engages
in
Torah
day
and
night,
he
will
die,
and
if
he
does
not
engage
in
Torah,
he
will
die?
There
is
one
way
for
everyone,
except
that
the
sinner
is
separated
from
that
world,
but
in
this
world,
everyone
is
equal,
as
it
is
written,
“to
the
righteous
and
to
the
wicked.”
43.
“The
ways
of
your
master
and
the
decrees
of
your
master,
why
should
you
trouble
yourself
in
them?
Where
you
have
permission
to
know
and
observe,
ask,
and
where
you
do
not
have
permission
to
know,
it
is
written,
‘Do
not
let
your
mouth
make
your
flesh
sin.’”
The
ways
of
the
Creator
and
His
secrets,
high
secrets,
which
He
concealed
and
hid,
we
should
not
ask.
Yet,
but
the
whole
Torah
is
concealed
and
hidden
since
it
is
the
upper,
holy
name.
One
who
engages
in
Torah,
it
is
as
though
he
engages
in
His
holy
name.
Thus,
should
we
not
ask
and
look
into
the
Torah?
44.
The
whole
of
the
Torah
is
concealed
and
revealed,
and
His
holy
name
is
concealed
and
revealed.
It
is
written,
“The
secret
things
are
to
the
Lord
our
God,
and
the
revealed
are
to
us
and
to
our
children.”
“The
revealed
are
to
us,”
meaning
there
is
permission
to
ask
and
to
examine
and
observe
them
to
know
about
them.
However,
the
secret
things
are
to
the
Lord
our
God,
they
are
His,
and
of
Him
they
are
worthy,
for
who
can
know
and
attain
His
concealed
view,
much
less
ask?
45.
The
people
of
the
world
have
no
permission
to
say
hidden
words
and
interpret
them,
except
Rabbi
Shimon,
since
the
Creator
agreed
on
this
for
him.
And
because
his
generation
is
commended
above
and
below,
he
says
the
matters
openly.
But
there
will
not
be
a
generation
such
as
this
generation
in
which
he
is
until
the
Messiah
King
arrives.
Three
Worlds
to
the
Creator
46.
It
is
written,
“And
God
created
man
in
His
own
image;
in
the
image
of
God
He
created
him.”
The
Creator
is
hidden
in
three
worlds.
The
first
world,
the
upper
world,
is
the
most
hidden.
None
look
in
it
and
none
know
in
it
except
for
the
one
who
is
concealed
within
it.
This
is
the
world
of
ZA
of
Atzilut.
47.
The
second
world,
which
is
connected
to
that
world
of
above,
the
Creator
is
known
from
it,
as
it
is
written,
“Open
to
me
the
gates
of
justice…
this
is
the
gate
to
the
Lord.”
This
is
the
world
of
Malchut
of
Atzilut,
which
is
the
gate
to
ZA.
48.
The
third
world,
the
lowest
among
them,
and
in
which
there
is
separation,
is
BYA.
It
is
written
about
them,
“And
from
there
it
parted
and
became
four
heads.”
High
angels
are
in
it,
and
the
Creator
is
in
it,
but
is
not
in
it.
He
is
in
it
now,
and
when
we
want
to
look
and
to
know
Him,
He
departs
and
is
unseen,
until
everyone
asks,
“Where
is
the
place
of
His
glory,”
as
it
is
written,
“Blessed
is
the
glory
of
the
Lord
from
His
place.”
This
is
a
world
that
is
not
always
there.
49.
Similarly,
it
is
written,
“in
the
image
of
God
He
made
man.”
At
that
time,
He
has
three
worlds.
The
first
world
is
that
world
called
the
“world
of
separation,”
this
world,
where
man
is
present
but
is
not
present,
since
when
we
want
to
look
at
a
person,
he
departs
from
them
and
is
unseen.
Before
his
friends
look
at
him,
he
passes
from
the
world
and
is
gone.
50.
The
second
world,
connected
to
the
upper
world,
is
the
Garden
of
Eden
of
the
earth.
Another
world
is
known
and
attained
from
this
world.
51.
The
third
world,
the
upper
world,
is
concealed,
hidden,
and
blocked.
There
is
no
one
who
knows
it,
as
it
is
written,
“The
eye
has
not
seen
a
God
besides
You,
who
acts
for
those
who
wait
for
Him.”
It
is
all
as
the
upper
one:
As
there
are
three
worlds
above,
as
it
is
written,
“For
in
the
image
of
God
He
created
man.”
There
are
three
worlds
above:
1)
ZA
of
Atzilut,
GAR,
from
the
Chazeh
and
above,
covered
Hassadim,
and
the
Hochma
is
not
revealed.
There
is
no
attainment
in
it
since
the
Hochma
is
concealed
and
covered
in
it.
2)
Malchut
of
Atzilut,
whose
illumination
is
VAK.
Hence,
the
Hochma
is
revealed
in
it.
3)
Below
Malchut,
of
which
it
is
written,
“and
from
there
it
parted,”
since
the
worlds
BYA
below
Malchut
are
of
separation.
Similarly,
three
worlds
are
likewise
discerned
with
regard
to
man.
When
he
is
in
them,
he
receives
from
the
three
upper
ones.
The
three
worlds
of
man
from
below
upward
are
1)
This
world,
which
is
a
world
of
separation.
It
is
similar
and
corresponds
to
the
third
upper
world,
BYA.
In
this
world,
it
receives
NRN
from
the
separated
BYA.
2)
The
second
world
corresponds
to
the
second
upper
world,
Malchut
of
Atzilut,
in
which
there
is
attainment
since
she
is
in
a
state
of
VAK.
This
is
the
Garden
of
Eden
of
the
earth,
from
which
one
attains
the
second
upper
world,
Malchut.
3)
The
world
of
attaining
the
hidden
GAR,
which
comes
after
the
Garden
of
Eden.
It
is
concealed
and
hidden;
no
one
knows
it,
and
it
corresponds
to
ZA
of
Atzilut,
which
is
GAR.
In
the
future
[at
the
end
of
correction],
ZA
will
ascend
to
Hochma,
and
then
there
will
be
attainment
in
GAR,
as
it
is
written,
“who
acts
for
those
who
wait
for
Him.”
It
follows
that
then
he
will
attain
ZON
of
Atzilut.
It
is
written
about
that,
“He
has
made
man
in
the
image
God,”
since
attainment
of
ZA
is
called
Tzelem
[image],
and
attainment
of
Malchut
is
called
similitude.
52.
Because
they
are
rewarded
with
three
worlds,
it
is
written,
“You
are
the
children
of
the
Lord
your
God,”
and
they
are
“in
the
image
of
God.”
They
inherit
the
upper
inheritance,
such
as
His,
three
worlds,
and
this
is
why
the
Torah
warns,
“You
shall
not
cut
yourselves
or
make
any
baldness
on
your
foreheads
for
the
dead,”
since
he
is
not
lost
after
he
dies,
and
he
is
in
good,
sublime,
and
honorable
worlds;
they
are
to
be
in
gladness
when
a
righteous
departs
from
this
world.
53.
Had
Adam
not
sinned,
he
would
not
have
tasted
the
taste
of
death
in
this
world
when
he
entered
the
other
worlds.
But
because
he
sinned,
he
tastes
the
taste
of
death
before
he
enters
these
worlds,
and
the
spirit
expands
from
this
body
and
leaves
it
in
this
world,
and
the
spirit
bathes
in
the
river
of
fire
to
receive
its
punishment.
Afterwards,
he
enters
the
Garden
of
Eden
of
the
earth,
and
another
vessel
of
light
is
ready
for
him,
which
is
exactly
similar
to
the
Partzuf
of
the
Guf
that
he
had
in
this
world.
He
dresses
and
becomes
corrected
in
it,
and
there,
in
the
Garden
of
Eden,
is
always
his
dwelling
place.
On
beginnings
of
months
and
on
Shabbats
[Sabbaths],
the
spirit
connects
to
the
soul,
and
rises
and
becomes
decorated
high
above,
in
the
upper
Garden
of
Eden,
as
it
is
written,
“And
it
shall
come
to
pass
that
from
new
moon
to
new
moon
and
from
Sabbath
to
Sabbath,
all
flesh
shall
come
to
bow
before
Me.”
This
reconciles
the
question
that
was
asked
about
the
Torah
that
preceded
the
sin
of
the
tree
of
knowledge.
It
is
written
about
it,
“If
a
man
dies
in
a
tent,”
since
one
who
walks
from
world
to
world,
death
is
read
about
him.
However,
had
he
not
sinned
with
the
tree
of
knowledge,
he
would
not
have
had
a
filthy
body.
Rather,
he
would
have
the
first
body
that
is
in
the
Garden
of
Eden,
with
which
he
could
go
from
world
to
world
as
with
today’s
spirit.
Hence,
he
did
not
suffer
the
sorrow
of
death
and
punishments.
But
now
that
he
has
sinned,
he
must
leave
the
filthy
body
in
this
world,
and
the
spirit
receives
a
punishment
and
purification
in
that
world,
as
all
that
comes
because
of
the
sin
of
the
tree
of
knowledge.
54.
“From
new
moon
to
new
moon.”
Why
specifically
in
the
beginning
of
the
month?
It
is
because
of
the
rejuvenation
of
the
moon,
which
is
decorated
to
shine
from
the
sun
at
that
time.
At
that
time
is
the
upper
coupling
of
ZA
and
Nukva,
called
sun
and
moon.
Also,
“from
Shabbat
to
Shabbat.”
Every
Shabbat
is
the
moon,
Malchut.
When
He
sits,
it
is
the
sun,
ZA,
and
the
light
comes
to
her
from
him.
For
this
reason,
month
and
Shabbat
are
the
same
thing,
for
then
is
the
time
of
the
coupling
of
ZA
and
Malchut.
However,
there
is
a
difference
in
the
measure,
where
on
the
beginning
of
the
month
they
are
at
the
level
of
YESHSUT,
and
on
Shabbat,
at
the
level
of
AVI.
It
is
written
about
the
wicked,
death
to
all
the
worlds,
cut
off
from
all
the
worlds,
and
lost
from
everything,
unless
they
have
repented.
Go
Up
into
the
Negev
55.
The
Creator
praises
in
the
Torah
and
says,
“Walk
in
My
ways
and
engage
in
My
work,
and
I
will
bring
you
to
good
worlds,
to
upper
worlds.”
People
who
do
not
know
and
do
not
believe
and
do
not
look,
the
Creator
tells
them,
“Go
and
spy
on
the
good
world,
the
nice,
upper
world.”
They
reply,
“How
can
we
spy
on
it
and
know
all
that?”
56.
The
Creator
tells
them,
“Go
up
into
the
Negev
and
go
up
into
the
hill
country,
and
see
what
the
land
is,
and
whether
the
people
who
dwell
in
it
are
strong
or
weak.”
“Go
up
into
the
Negev”
means
delve
in
Torah,
and
see
that
it
stands
before
you,
and
from
it
you
will
know
that
world.
“And
see
what
the
land
is,”
meaning
that
from
that
world,
see
that
world
that
is
an
inheritance
and
a
portion
into
which
I
bring
you.
“And
whether
the
people
who
dwell
in
it”
are
the
righteous
in
the
Garden
of
Eden,
standing
row
after
row
in
the
upper
glory
of
the
high
degrees.
57.
“Whether
they
are
strong
or
weak,
whether
they
are
few
or
many.”
In
it,
you
will
see
if
you
are
rewarded
with
all
that
because
they
overcame
their
inclination
by
strength
and
broke
it,
or
by
weakness,
without
effort.
Or,
if
they
were
strengthened
themselves
in
the
Torah,
to
engage
in
it
day
and
night,
or
left
it
and
were
still
rewarded
with
all
that.
“Whether
they
are
many”
means
if
many
who
engage
in
My
work
and
strengthen
themselves
in
the
Torah
are
rewarded
with
all
that
or
not.
58.
“And
what
is
the
land,
is
it
fat
or
slim?”
You
will
know
what
the
land
is
in
the
Torah.
“What
is
that
world,”
if
the
upper
good
is
abundant
in
it
for
its
inhabitants,
or
whether
anything
is
lacking
in
it.
“Is
there
a
tree
in
it,
or
is
there
not?”
Is
there
the
tree
of
life
in
it,
ZA,
and
forever
and
ever?
Or,
is
there
the
bundle
of
life
there,
Yesod,
or
not?
The
Spies
59.
“And
they
went
up
the
Negev.”
People
go
up
in
the
Torah
in
the
Negev,
with
a
lazy
heart,
as
one
who
is
laboring
in
vain,
dryly,
thinking
there
is
no
reward
in
it.
He
sees
that
the
wealth
of
this
world
is
lost
because
of
it,
and
thinks
that
everything
is
lost.
In
the
Negev
is
as
it
is
written,
“the
water
had
dried
out,”
and
it
is
translated
as
Nagivu
[wiped].
60.
“And
came
up
to
Hebron.”
He
came
to
connect
with
the
Torah;
he
reads
and
studies
in
it.
“And
there,
Ahiman,
Sheshai,
and
Talmai,
the
children
of
the
giant.”
He
sees
many
divisions
there:
impure
and
pure,
forbidden
and
permitted,
punishment
and
reward.
These
are
the
ways
of
the
Torah,
the
precisions
of
the
Torah.
“The
children
of
the
giant”
are
those
who
were
born
from
the
side
of
Gevura,
since
Ahiman
has
the
letters
of
Ahi
[my
brother]
Man.
“Brother”
means
seeing;
Man
is
like
Minian
[ten],
and
he
makes
a
precision
to
find
evidence
for
every
thing.
This
is
the
precisions
of
the
Torah.
Sheshai
comes
from
Sasson
[merriment],
like
Sissu
[be
merry],
the
reward
for
the
Torah.
Talmai,
from
the
words
Talmei
HaSadeh
[furrows
of
the
field],
the
divisions
of
the
Torah:
impure,
pure,
etc.,
like
furrows
over
furrows.
61.
“Now
Hebron
was
built
seven
years
before
Zoan
in
Egypt.”
“Now
Hebron
was
built
seven
years”
is
the
seventy
faces
of
the
Torah.
The
Torah
has
seventy
faces:
ZA,
who
has
only
VAK
[six
edges]
HGT
NHY,
and
Malchut.
These
are
seven
Sefirot.
Each
of
them
consists
of
ten
Sefirot,
thus
they
are
seventy.
Hebron
is
the
Torah
since
one
who
exerts
in
it
is
called
Haver
[friend].
“Before
Zoan
in
Egypt.”
There
is
Torah
opposite
the
Torah.
The
written
Torah
is
ZA,
and
the
oral
Torah
is
Malchut.
Hebron
is
the
oral
Torah,
Malchut,
which
emerged
from
the
written
Torah,
from
ZA,
as
it
is
written,
“Say
to
wisdom,
you
are
my
sister.”
She
was
built
seven
years,
which
are
the
seven
Sefirot
HGT
NHYM,
which
is
why
she
is
called
Bet
Sheva
[seven
years
old].
“Before
Zoan
in
Egypt,”
as
it
is
written,
“And
Solomon’s
wisdom,”
which
is
Malchut,
excelled
the
wisdom
of
all
the
men
of
the
East
and
all
the
wisdom
of
Egypt.”
The
Zohar
brings
evidence
that
Malchut
went
out
from
ZA
from
the
verse,
“Say
to
wisdom,
‘You
are
my
sister.’”
This
Hochma
[wisdom]
is
Malchut,
who
is
called
“bottom
Hochma.”
Since
the
souls
of
Israel
emerged
from
ZA,
and
Malchut
also
emerged
from
ZA,
the
text
says,
“Say
to
Hochma
that
she
is
your
sister,”
since
Malchut
came
out
from
ZA.
It
is
also
written,
“Now
Hebron
was
built
seven
years
before
Zoan
in
Egypt,”
since
Egypt
is
the
opposite
of
Hochma;
it
is
the
Hochma
of
the
shells.
Hebron,
Malchut,
was
built
with
seven
Sefirot
from
ZA,
corresponding
to
her
opposite,
which
is
Zoan
in
Egypt,
which
was
emptied
and
has
no
construction,
since
when
holiness
rises,
the
Sitra
Achra
falls.
62.
“And
they
came
to
the
brook
of
Eshkol.”
These
are
words
of
legend
and
interpretation
that
are
hanging
from
the
side
of
faith,
Malchut,
since
interpretations
and
legends
are
hanging
on
the
Torah
and
encircle
it
like
grapes
in
a
cluster.
“And
[they]
cut
down
from
there
a
branch
with
a
single
cluster
of
grapes.”
They
learned
from
there
the
chapter
headings,
the
key
points.
Those
who
have
faith
are
happy
about
the
words,
and
the
words
are
blessed
within
them,
and
they
look
that
they
are
one
root,
and
one
core,
and
there
is
no
separation
between
them.
Those
who
have
no
faith,
and
do
not
learn
Torah
Lishma
[for
Her
sake],
make
faith,
Malchut,
separate
from
ZA,
since
they
blemish
the
coupling
of
ZA
and
Malchut,
which
are
the
written
Torah
and
the
oral
Torah,
since
they
do
not
believe
that
they
are
one
core
and
one
root.
“And
they
carried
it
on
a
pole
between
two
of
them.”
They
made
a
separation
between
the
written
Torah
and
the
oral
Torah,
and
they
regard
them
as
two.
A
pole
is
as
it
is
written,
“Do
not
let
your
leg
fall
[“pole”
and
“fall”
are
the
same
word
in
Hebrew].
“Some
pomegranates
and
figs.”
They
put
these
matters
completely
to
the
Sitra
Achra,
next
to
the
Minim
[idolaters]
and
next
to
the
separation,
since
Rimonim
[pomegranates]
comes
from
the
word
Minim.
Te’enim
[figs]
comes
from
the
word
Ina
[caused
to
happen],
as
it
is
written,
“And
God
caused
it
to
happen
to
him,”
which
is
by
chance,
that
they
do
not
believe
in
Providence
and
say
about
everything
that
it
is
by
chance,
and
separate
the
Creator
from
the
world.
63.
It
is
written,
“They
returned
from
spying
out
the
land.”
“Returned”
means
returned
to
the
side
of
evil,
returned
from
the
path
of
truth,
saying
“What
did
we
get
out
of
it?
To
this
day,
we
have
not
seen
good
in
the
world.
We
have
labored
in
Torah
and
the
house
is
empty,
and
we
sat
among
the
lowest
of
the
people.
Who
will
be
rewarded
with
that
world,
and
who
will
come
into
it?
It
would
have
been
better
had
we
not
labored
so.”
They
told
him
and
said,
“We
went
to
the
land
where
you
sent
us;
we
labored
and
learned
in
order
to
know
that
part
of
that
world
as
you
advised
us.
And
it
is
also
flowing
with
milk
and
honey;
the
upper
world
is
good,
as
we
know
from
the
Torah,
but
who
can
be
rewarded
with
it?”
64.
“Nevertheless
the
people
who
dwell
in
the
land
are
strong.”
“Strong,”
this
is
the
nation
that
was
rewarded
with
that
world,
which
did
not
value
the
world
at
all,
to
engage
in
it,
to
have
great
wealth.
Will
one
who
can
do
so
be
rewarded
with
it?
Certainly!
Indeed,
“the
people
who
dwell
in
the
land
are
strong.”
One
who
wants
to
be
rewarded
with
it
must
be
strong
in
wealth,
as
it
is
written,
“the
rich
answer
roughly.”
“And
the
cities
are
fortified
and
very
large.”
He
must
have
houses
filled
abundantly,
where
nothing
is
missing.
“And
we
also
saw
the
descendants
of
the
giant
there.”
It
takes
a
strong
body,
as
mighty
as
a
lion,
since
the
Torah
exhausts
man’s
strength,
when
he
engages
in
the
forbidden
and
permitted,
impure
and
pure,
worthy
and
unworthy.
Who
can
be
rewarded
with
it?
65.
It
is
also
written,
“Amalek
dwells
in
the
land
of
the
Negev.”
If
one
should
say
that
even
with
all
this,
he
will
be
rewarded
with
overcoming,
Amalek
dwells
in
the
land
of
the
Negev.
After
all,
the
evil
inclination,
the
accuser,
who
slanders
a
person,
is
always
in
the
body.
“And
the
Hittites,
the
Jebusites,
and
the
Amorites
dwell
in
the
mountains,
and
the
Canaanites
dwell
by
the
sea
and
along
the
banks
of
the
Jordan.”
There
are
several
slanderers
there,
so
that
man
will
never
be
able
to
enter
that
world
at
all.
Who
can
be
rewarded
with
it
and
who
will
enter
it?
With
these
words,
they
steer
the
hearts
of
the
children
of
Israel
toward
not
coming
into
the
land,
since
they
slandered
it,
as
it
is
written,
“And
they
brought
to
the
people
of
Israel
a
bad
report
of
the
land.”
66.
“If
the
Lord
desires
us,
He
will
bring
us
into
this
land
and
give
it
to
us.”
Those
with
faith
said
this.
When
one
exerts
for
the
Creator
with
the
heart’s
desire,
he
will
be
rewarded
with
it,
since
the
Creator
wants
nothing
from
him
but
the
heart,
and
to
keep
that
holy
impression,
which
is
the
covenant
of
holiness,
as
it
is
written,
“And
Your
people
are
all
righteous;
they
will
forever
inherit
the
earth,”
the
keepers
of
the
covenant,
who
are
called
“righteous.”
67.
However,
do
not
rebel
against
the
Creator.
We
must
not
rebel
against
the
Torah
because
the
Torah
does
not
require
wealth
or
vessels
of
silver
and
gold.
“And
you,
do
not
fear
the
people
of
the
land,”
for
if
a
broken
body
engages
in
the
Torah,
it
will
find
healing
for
everything,
as
it
is
written,
“It
will
be
healing
to
your
navel
and
a
potion
to
your
bones.”
All
the
slanderers
against
a
person
turn
into
his
helpers
and
declare,
“Make
way
for
so
and
so,
the
King’s
servant!”
so
no
one
will
stop
him
from
coming
to
the
King
to
serve
Him.
68.
“Do
not
fear
the
people
of
the
land,
for
they
are
our
bread.”
They,
the
slanderers
themselves,
summon
food
each
day
for
those
who
engage
in
Torah,
as
it
is
written,
“And
I
have
commanded
the
ravens
to
feed
you,”
and
it
is
written,
“And
the
ravens
brought
him
bread
and
meat.”
Although
the
ravens
are
impure
birds,
from
the
Sitra
Achra,
they
nourished
him.
“Their
shadow
is
removed
from
them,
and
the
Lord
is
with
us.”
Their
shadow
is
the
force
of
harsh
judgment
in
them,
which
was
removed
and
revoked.
Removed,
since
“the
Lord
is
with
us,
do
not
fear
them.”
All
their
strength
was
revoked
because
of
the
Torah.
Happy
are
those
who
engage
in
Torah
Lishma
[for
Her
sake],
since
they
truly
connect
to
the
Creator,
and
they
are
called
“brothers
and
friends,”
as
it
is
written,
“For
the
sake
of
my
brothers
and
friends,
I
will
say,
‘Let
peace
be
in
you.’”
69.
“And
they
came
to
the
brook
of
Eshkol,
and
cut
a
branch
from
there,
and
a
cluster
of
grapes.”
They
cut
the
cluster
and
came
to
mount
it
on
themselves,
but
they
could
not.
They
came
to
move
it
from
its
place,
but
they
could
not.
Joshua
and
Caleb
came,
took
it,
mounted
it,
and
it
became
upright
by
them,
as
it
is
written,
“And
they
carried
it
on
a
pole
between
two
of
them.”
Two,
the
only
two
who
did
not
sin,
who
are
Joshua
and
Caleb.
Why
did
they
need
a
branch?
The
cluster
was
hanging
on
it,
and
while
it
was
connected
in
its
place,
it
was
called
a
“branch.”
Afterwards,
once
they
cut
it,
it
was
called
a
“pole,”
as
it
is
written,
“And
they
carried
it
on
a
pole,”
meaning
the
one
that
was
cut
off
from
the
tree.
70.
Thus,
when
they
saw
that
they
could
take
the
cluster
and
others
could
not,
Joshua
and
Caleb
knew
that
they
were
worthy
of
entering
the
land,
and
that
they
would
have
a
portion
and
a
lot
in
it.
As
the
spies
were
walking,
they
all
conspired
against
Joshua
and
Caleb,
for
they
envied
them
for
being
able
to
take
the
cluster,
and
they
conspired
to
kill
them.
Caleb
arose
over
the
fruit
and
said,
“Fruit,
fruit,
if
we
are
killed
because
of
you,
what
are
we
in
your
portion?”
The
cluster
promptly
made
itself
lighter
so
that
everyone
could
carry
it,
and
they
gave
them
the
cluster.
71.
However,
they
did
not
give
the
cluster
to
others,
for
it
is
written,
“And
they
carried
it
on
a
pole,”
and
it
is
written,
“between
two
of
them,”
meaning
the
best
two,
and
among
everyone,
there
were
no
two
like
them.
From
here,
Joshua
learned
afterwards,
to
send
only
two
spies,
as
it
is
written,
“And
Joshua
the
son
of
Nun
sent
two
men
secretly
from
Shittim
as
spies.”
When
Joshua
and
Caleb
reached
Israel,
they
gave
the
cluster
to
the
spies
and
they
remained,
and
initially,
did
not
say
anything
to
Israel,
for
only
the
spies
said,
“And
this
is
its
fruit,”
for
they
made
themselves
leftovers.
72.
When
the
spies
reached
those
giants,
they
would
place
Moses’
staff
before
them
and
they
were
saved.
They
were
saved
thanks
to
the
staff.
It
is
not
that
the
giants
left
them;
rather,
they
came
to
catch
them,
and
they
would
place
the
staff
in
front
of
them
were
saved
from
them.
73.
They
were
called
by
three
names:
Nefillim
[fallen],
Anakim
[giants],
Rephaim
[dead/loose],
and
they
all
lived
long.
First,
they
were
called
Nefillim,
when
they
were
dropped
from
heaven.
After
they
connected
the
daughters
of
man
and
begot
from
them,
the
children
were
called
Anakim.
Afterwards,
when
they
would
walk
and
wander
in
this
world,
and
dropped
themselves
from
the
world
above,
they
were
called
Rephaim.
74.
It
is
written,
“the
Rephaim
will
tremble.”
Rephaim,
too,
are
regarded
as
Anakim
[giants].
Rephaim
comes
from
the
word
Rifion
[looseness],
because
the
Anakim
came
from
the
angels
and
from
the
daughters
of
man,
and
they
became
more
despaired
from
being
in
the
land.
Likewise,
the
Rephaim,
who
emerged
and
were
born
from
the
Anakim,
were
even
more
despaired,
until
they
completely
let
go
of
above.
They
lived
long,
and
when
they
grew
weak,
half
their
body
weakened
and
died,
and
half
the
body
remained
alive,
since
they
were
half
angels,
who
do
not
die,
and
half
people,
who
do
die.
Since
half
their
body
had
died,
they
would
take
a
herb
from
the
herbs
of
the
field,
the
potion
of
death,
and
put
it
in
their
mouths
and
die.
And
because
they
wanted
to
kill
themselves,
they
were
called
Rephaim
[dead/loose]
for
letting
go
of
life.
They
would
throw
themselves
in
the
great
sea
and
drown
and
die,
as
it
is
written,
“The
dead
will
tremble
under
the
water
and
its
dwellers.”
75.
If
Israel
were
to
enter
the
land
under
the
sign
of
the
slander
of
the
spies,
the
world
would
not
have
stood
for
even
a
minute.
The
craftsman
of
slander,
his
root
is
a
serpent.
When
the
serpent
came
on
Eve
in
the
sin
of
the
tree
of
knowledge,
he
cast
filth
in
her,
his
filth,
and
all
the
sins
of
people
come
from
this
filth.
The
Creator
forgave
all
of
them
except
for
slander,
for
it
is
written,
“Who
have
said,
‘With
our
tongue
we
will
prevail;
our
lips
are
our
own;
who
is
lord
over
us?’”
76.
What
did
the
spies’
slander
do?
The
Creator
sentenced
our
fathers
not
to
enter
the
land.
Those
who
slandered
died,
and
weeping
for
posterity
was
decreed,
for
on
that
day,
the
two
temples
were
ruined.
When
they
uttered
slander
against
the
holy
land,
it
is
as
though
they
uttered
against
the
Creator.
For
this
reason,
the
Creator
was
zealous
about
this,
and
Israel
were
about
to
be
obliterated
from
the
world,
were
it
not
for
Moses’
prayer.
77.
“And
they
told
him
and
said,
‘We
came
to
the
land
to
which
you
sent
us.’”
“And
they
told
him
and
said”
means
that
each
one
interpreted
the
matter
separately.
Wherever
it
is
written
“and
said,”
it
implies
Hochma
[wisdom].
“And
said”
[in
singular
form]
is
mere
saying.
“And
said”
[in
plural
form]
means
a
thought
of
the
heart.
“And
said”
is
giving
a
command.
“And
told”
means
an
interpretation
of
the
mattes,
that
each
one
interpreted
the
matters.
78.
“We
came
to
the
land.”
“Came,”
entered
that
land
there,
which
You
were
praising
each
day
and
would
say
that
there
is
none
like
it.
“And
it
is
also
flowing
with
milk
and
honey.”
One
who
wants
to
lie
begins
by
telling
a
truthful
words
so
his
lies
would
be
believed.
This
is
why
they
first
said,
“And
it
is
also
flowing
with
milk
and
honey.”
79.
“They
said,
‘We
came
to
the
land
that
You
would
praise
each
day,
saying
that
there
is
none
like
it,
and
it
is
also
flowing
with
milk
and
honey,’
and
You
raised
its
praise
over
all
the
lands.
But
it
is
not
so,
because
“this
is
its
fruit,”
since
they
cut
down
one
of
the
small
clusters
and
showed
them.
They
said,
“If
the
Creator
bequeaths
this
land
to
Israel,
and
they
suffered
all
those
troubles
and
labors
for
it,
then
there
are
twice
as
important
clusters
and
fruits
in
the
land
of
Egypt.
80.
“Nevertheless
the
people
who
dwell
in
the
land
are
strong.”
They
said
that
normally,
the
strong
ones
who
wage
wars
dwell
outside
the
cities
to
guard
the
roads.
But
here,
even
the
city
dwellers
are
strong,
mighty.
“And
the
cities
are
fortified,”
so
even
if
all
the
kings
of
the
world
gather
on
them,
they
will
not
be
able
to
spoil
anything
in
them.
Everything
they
said,
they
said
in
slander,
and
the
harshest
of
them
all
was
as
it
is
written,
“Amalek
dwells
in
the
land
of
the
Negev.”
It
is
like
a
person
who
was
bitten
by
a
snake.
When
they
want
to
threaten
him,
they
tell
him,
“There
is
a
snake
here.”
81.
It
is
certainly
the
harshest
of
all
that
they
said,
that
the
one
who
wages
war
against
everyone
is
here.
In
what
place?
In
the
land
of
the
Negev,
through
which
one
enters
the
land.
Promptly,
“Then
all
the
congregation
raised
a
loud
cry,
and
the
people
wept
that
night,”
establishing
a
weeping
for
generations
for
the
world
on
that
night,
which
was
the
nineth
of
Av,
on
which
both
temples
were
ruined.
82.
They
resolved
to
slander
everything,
the
land
and
the
Creator.
How
do
we
know
about
the
Creator?
It
is
written,
“Nevertheless,
the
people
are
strong,”
meaning
who
can
prevail
over
them?
“The
people
are
strong,”
and
even
the
Creator
cannot
overcome
them,
and
they
slandered
the
Creator.
It
is
written,
“Amalek
dwells
in
the
land
of
the
Negev.”
Then
they
caused
all
this,
and
the
Creator
wanted
to
obliterate
them
from
the
world,
as
it
is
written,
“And
He
sought
to
destroy
there,”
if
Moses,
His
chosen
one,
had
not
stood
up
Him.
Man
in
the
World
Is
Such
as
Above
83.
Israel
are
more
fortunate
than
all
the
nations
in
the
world,
since
the
Creator
wanted
them
and
called
His
name
in
them,
and
was
glorified
in
them,
since
the
world
was
created
only
for
Israel,
so
they
would
engage
in
Torah.
Since
one
connects
to
one,
ZA
and
Malchut,
and
Israel
below,
in
this
world,
are
its
existence,
where
through
their
good
deeds,
they
raise
MAN
for
their
coupling,
and
they
are
the
existence
of
all
the
nations,
who
exist
thanks
to
Israel,
it
is
so
when
they
do
their
Master’s
will.
84.
When
the
Creator
created
the
man
in
the
world,
He
established
him
such
as
above,
and
placed
his
strength
in
the
middle
of
his
body,
where
the
heart
is,
the
power
of
the
whole
body,
and
from
which
the
whole
body
is
nourished.
The
heart
grips
and
grows
stronger
in
a
high
place
above,
in
the
brain
at
the
top
of
the
row
above,
and
one
connects
to
the
other.
This
World
Is
as
the
Upper
Ones
85.
In
this
way,
the
Creator
established
the
world
and
made
it
one
body.
He
established
the
organs
of
the
body
around
the
heart,
and
the
heart
is
in
the
middle
of
the
whole
body,
with
all
the
organs
being
nourished
by
the
heart,
which
is
the
strength
of
all
of
them,
and
everything
depends
on
it,
and
the
heart
connects
and
grips
the
upper
brain
that
is
above.
86.
When
the
Creator
created
the
world,
He
placed
the
ocean
sea
that
surrounds
the
entire
settled
world.
The
settlement
of
all
seventy
nations
surrounds
Jerusalem,
and
Jerusalem
is
in
the
middle
of
the
whole
of
the
settlement,
and
surrounds
the
Temple
Mount.
The
Temple
Mount
surrounds
the
courts
of
Israel.
The
courts
surround
the
Hall
of
Hewn
Stones
in
terms
of
the
importance,
for
there,
the
great
Sanhedrin
resides.
There
is
no
sitting
in
the
courts
except
for
the
kings
from
the
house
of
David.
Nevertheless,
they
surround
the
Hall
of
Hewn
Stones,
which
is
where
the
Sanhedrin
resides.
There
are
seven
phases
here,
one
more
important
than
the
other,
corresponding
to
seven
Sefirot.
87.
The
Hall
of
Hewn
Stones
surrounds
the
altar,
and
the
altar
surrounds
the
house
of
the
foyer,
the
foyer—the
hall,
and
the
hall—the
house
of
the
Holy
of
Holies,
where
the
Shechina
[Divinity]
resides,
the
mercy
seat,
the
Cherubim,
and
the
ark.
Here
is
the
heart
of
all
the
earth
and
the
world,
and
from
here,
all
the
places
of
the
settlement
are
nourished,
which
are
the
organs
of
this
body,
of
the
world.
The
heart,
the
Shechina,
is
nourished
by
the
brain
in
the
head,
Malchut
of
Atzilut,
and
they
unite
with
one
another.
It
is
written,
“You
have
established
a
place
for
Your
dwelling,
Lord.”
Likewise,
in
the
world
of
Atzilut,
the
heart,
the
upper
king,
is
ZA.
The
brain
above,
the
distinguished
and
concealed
brain,
Mocha
Stimaa
of
AA,
the
heart,
receives
from
AA
through
AVI.
88.
The
upper
sea,
Malchut
of
Atzilut,
is
opposite
it,
since
Malchut
has
the
same
three
phases
in
her
Merkava
[structure/chariot],
which
are
the
organs
of
the
body,
and
the
heart
in
the
middle
of
them,
from
which
the
organs
of
the
body
receive,
and
the
brain
in
the
head,
from
which
the
heart
receives.
There
is
a
sea
above
the
sea
in
this
world.
As
there
is
a
sea
in
this
world,
there
is
also
a
sea,
Malchut,
in
Atzilut.
And
a
sea
from
a
sea,
for
there
is
another
sea,
above
the
upper
sea,
which
is
Malchut,
since
Bina,
too,
is
called
a
“sea.”
Now
The
Zohar
explains
the
Merkava
of
Malchut
in
her
three
phases,
where
in
each
phase
there
are
several
phases.
It
says
that
River
Dinur
surrounds
several
camps
of
angels.
Seventy
phases
of
angels
emerge
corresponding
to
him,
which
are
engraved
with
seven
torches,
which
are
the
seven
Sefirot
HGT
NHYM
of
the
fire
of
Gevura,
and
each
one
consists
of
ten,
and
they
guard
the
Shechina.
They
surround
those
who
serve
inside
them,
and
encircle
four
Merkavot
[pl.
of
Merkava],
four
angels—Michael,
Gavriel,
Uriel,
Rephael—and
each
of
them
consists
of
three,
and
they
carry
the
Malchut.
Thus
far
the
body
and
the
externality
of
Malchut.
They
surround
that
holy
city
that
is
lying
on
them,
Malchut
of
Atzilut,
the
heart
in
them.
However,
she,
too,
is
divided
into
several
discernments.
89.
Malchut
herself
is
divided
into
several
phases,
and
only
the
inner
one
in
her
is
the
heart,
which
receives
from
the
brain,
ZA.
In
Malchut,
there
are
courts
within
courts,
ZA
of
Malchut,
and
there
is
no
sitting
in
the
court
that
is
there,
except
for
the
kings
of
the
house
of
David,
who
are
there
and
reside
there.
That
is,
the
kings
of
the
house
of
David
are
gripped
there.
And
the
great
Sanhedrin
are
there
in
the
Hall
of
Hewn
Stones,
in
VAK
of
GAR
of
Malchut.
That
court
that
is
on
them,
GAR
of
GAR,
serve
only
Malchut
herself,
and
it
is
not
extended
from
them
to
the
lower
ones.
Judgments
is
drawn
from
there
to
the
upper
holy
ones,
whose
judgments,
which
are
poured
on
the
heads
of
the
wicked,
they
alone
are
attained
by
the
upper,
holy
ones,
as
it
is
written,
“And
they
shall
go
out
and
look
upon
the
corpses
of
the
people
who
have
transgressed
against
Me.”
Finally,
it
comes
to
the
place
of
the
Holy
of
Holies,
the
internality
of
the
internality
of
Malchut,
her
Yesod
of
Gadlut
[greatness/adulthood],
in
which
there
is
everything,
and
there
the
heart
is
present
and
nourished
from
the
upper
brain,
ZA,
and
they
unite
with
one
another.
90.
It
is
likewise
above,
in
Atzilut.
The
heart
is
the
upper
king,
ZA.
The
brain
is
the
honorable,
hidden
brain,
AA,
from
which
ZA
receives
through
AVI,
until
everything
is
nourished
from
the
upper
brain
of
AA,
which
is
the
most
hidden,
and
everything
is
connected
to
one
another,
since
the
heart
in
this
world,
the
Holy
of
Holies,
receives
from
the
upper
Malchut
of
Atzilut,
the
Merkava
of
Malchut
of
Atzilut
receives
from
the
Holy
of
Holies
in
Malchut
herself,
and
the
Holy
of
Holies
in
Malchut
receives
from
ZA,
and
ZA
receives
through
AVI
from
the
Mocha
Stimaa
of
AA.
Thus,
everyone
receives
from
the
Mocha
Stimaa
of
AA,
and
everyone
is
connected
to
one
another.
91.
When
the
hidden
Atik,
Mocha
Stimaa
of
AA,
shines
in
the
Moach,
which
is
Abba,
and
the
Moach
shines
to
the
heart,
which
is
ZA,
in
the
way
of
the
pleasantness
of
the
Lord,
the
way
of
Bina,
called
“pleasantness,”
which
is
the
power
of
the
Creator,
as
it
is
written,
“Let
the
power
of
my
Lord
be
great,
as
You
have
spoken,
saying
‘The
Lord
is
patient,’”
a
force
that
comes
from
the
holy
Atik,
which
is
the
most
hidden.
“Let
the
power
of
my
Lord
be
great,”
so
it
will
grow
and
multiply
higher
and
higher
and
drip,
and
will
be
extended
downward.
“As
You
have
spoken,
He
is
patient”
whether
toward
the
righteous
or
the
wicked.
“Saying,”
that
from
here,
all
the
last
generations,
forever
and
ever,
will
learn
from
here
to
say
this
at
a
time
of
trouble,
and
say
this
at
a
time
of
abundance,
“The
Lord
is
patient.”
92.
The
spies
caused
the
truth
to
depart
since
they
conducted
themselves
with
falsehood,
and
to
the
extent
that
a
person
allots,
he
is
allotted
from
above.
Likewise,
the
rest
of
the
qualities
departed,
since
Moses
could
not
say
them,
since
there
are
only
the
thirteen
qualities
of
mercy
here,
and
not
thirteen,
since
the
spies
caused
it.
The
Head
of
the
Seminary
93.
They
were
saying
what
they
could
not
say
before.
They
went
out
the
door
and
sat
in
the
garden
under
the
trees.
They
said,
“Since
we
are
here,
and
we
have
seen
all
this,
if
we
die
here,
we
are
destined
to
come
to
the
next
world.
They
sat,
and
sleep
fell
upon
them
and
they
slept.
In
the
meanwhile,
an
appointee
came
and
awoke
them.
He
said
to
them,
“Arise,
go
out
into
the
orchard
outside,”
the
external
degree.
They
went
outside.
They
saw
those
authors
of
the
literal
[Torah,
Prophets,
Writings]
who
were
saying
this
verse
where
it
is
written,
“In
this
desert
they
shall
come
to
a
full
end,
and
there
they
shall
die.”
“In
this
desert
they
shall
come
to
a
full
end,”
but
in
a
different
place,
they
will
not,
for
they
will
be
rewarded
with
the
next
world,
and
there
they
will
die
but
not
in
a
different
place,
for
they
will
have
the
life
of
the
next
world.
But
this
is
in
the
bodies,
for
even
in
this
world,
they
will
die
only
in
terms
of
the
body,
but
not
the
souls,
which
will
be
as
the
dwellers
of
the
garden,
that
the
souls
will
be
rewarded
with
the
Garden
of
Eden.
94.
The
appointee
said,
“Go
out,
did
you
hear
anything
inside
that
degree?”
They
said,
“We
heard
one
voice
saying,
‘He
who
stops
shall
be
stopped;
he
who
shortens
shall
be
shortened;
he
who
shortens
shall
be
prolonged.”
He
said
to
them,
“Do
you
know
what
it
is?”
They
said,
“No.”
95.
“He
who
shortens
shall
be
shortened”
is
he
who
shortens
in
the
Amen
and
does
not
prolong
it
during
rest,
who
says
a
brief
Amen,
his
life
in
this
world
will
be
shortened.
“He
who
shortens
will
be
prolonged”
means
he
who
said
“One”
should
hurry
with
the
Aleph
of
the
Ehad
[one],
and
shorten
its
reading
and
not
stall
on
this
letter
at
all.
One
who
does
this,
his
life
be
prolonged.
96.
He
also
said,
“They
are
two,
and
one
participates
with
them,
and
they
are
three.”
When
they
are
three,
they
are
one.
These
are
two
names,
HaVaYaH,
HaVaYaH
in
the
Shema
Israel
[Hear
O
Israel],
“Our
God”
participates
with
them,
and
He
is
the
seal
of
the
ring,
truth.
When
they
join
together,
they
are
one,
in
one
unification.
The
three
names
in
Hear
O
Israel
are
HBD.
HaVaYaH
[the
Lord]
our
God
are
HB,
and
the
HaVaYaH
[the
Lord]
after
them
is
Daat.
Also,
it
is
known
that
ZA,
Daat,
receives
Hassadim
from
Abba,
Hochma,
and
as
long
as
Ima,
the
pleasantness
of
the
Lord,
does
not
participate
with
Abba,
the
Hassadim
she
receives
from
Abba
in
the
VAK
will
be
lacking
the
Rosh,
unless
Ima
participates
with
Abba
and
ZA,
and
then
the
Hassadim
become
GAR.
He
is
the
seal
of
the
ring,
truth,
where
ZA
receives
the
seal
of
the
ring
from
Ima,
the
Mochin
of
GAR
from
Ima,
which
are
called
“truth,”
as
it
is
written,
“Give
truth
to
Jacob.”
This
is
the
seal
of
the
ring
from
Ima,
and
before
the
participation
of
Ima,
his
Mochin
are
not
called
“truth.”
When
they
join
together,
they
are
one,
in
one
unification,
since
they
join
in
three
lines,
where
AVI
are
right
and
left,
and
Daat
decides
between
them,
and
then
they
are
one,
since
the
Daat
unites
them.
97.
He
also
said,
“They
are
two,
and
return
to
one.”
When
he
reigns,
he
flies
on
the
wings
of
the
wind
and
roams
in
200,000,
and
hides.
These
are
the
two
Cherubim
that
the
Creator
would
ride,
and
since
the
day
when
Joseph
was
concealed
from
his
brothers,
one
was
concealed,
and
one
remained
with
Benjamin,
as
it
is
written,
“He
rode
on
a
cherub
and
flew;
He
came
swiftly
on
the
wings
of
the
wind.”
The
two
Cherubim
are
Matat
and
Sandalfon,
which
are
a
Merkava
for
the
coupling
of
ZON
of
Atzilut.
It
is
written
about
this,
“You
who
dwell
between
the
cherubim,
shine
forth,”
indicating
that
there
is
a
coupling
of
ZON,
and
then
the
Creator
dwells
between
the
Cherubim.
However,
if
there
is
no
coupling
of
ZON,
He
does
not
ride
the
two
Cherubim,
Matat
and
Sandalfon,
who
are
male
and
female,
but
only
Sandalfon,
and
then
it
is
written,
“He
rode
upon
a
cherub,”
only
on
one.
Two
Cherubim
that
the
Creator
would
ride,
when
He
was
dwelling
between
the
Cherubim,
when
ZA
was
in
a
coupling
with
Malchut.
Since
the
day
Joseph
became
concealed
from
his
brothers,
when
there
is
no
coupling
above,
since
Yesod,
who
is
called
Joseph,
was
concealed
from
his
brothers
and
does
not
bestow
upon
them,
and
one
remained
with
Benjamin,
it
is
Sandalfon.
Joseph
is
the
male
Yesod;
Benjamin
is
the
Nukva
in
Yesod.
With
respect
to
the
Cherubim,
he
is
Sandalfon.
At
that
time,
ZA
is
devoid
of
GAR.
However,
when
there
is
a
coupling
in
ZA
and
Malchut,
and
he
clothes
and
sits
on
the
two
Cherubim,
then
he
has
GAR.
When
ZA
rides
on
one
Cherub,
He
is
concealed
in
HB,
which
are
200,000,
since
from
the
side
of
Bina,
they
are
two-hundred,
and
from
the
side
of
Hochma,
they
are
one-thousand,
and
ZA
is
concealed
in
them
and
they
are
hidden
in
him,
and
he
has
no
GAR,
since
he
has
GAR
only
when
he
rides
both
of
them,
during
the
coupling.
During
the
coupling,
he
roams
in
200,000,
meaning
he
has
GAR.
When
there
is
no
coupling,
he
hides,
and
the
GAR
disappear.
98.
The
appointee
said
to
them,
“Go
out
from
here;
you
are
righteous
and
you
deserve
a
higher
degree.”
They
went
out.
That
appointee
gave
them
a
rose,
Malchut
in
the
lower
Hochma,
and
they
went
out.
When
they
went
out,
the
cave’s
door
was
shut,
and
became
completely
invisible.
They
saw
that
eagle,
the
face
of
an
eagle,
which
was
descending
from
a
tree
and
entering
another
cave.
They
smelled
that
rose,
for
illumination
of
Hochma
is
called
“smell.”
They
entered
there
and
found
the
eagle
at
the
opening
of
the
cave.
He
said
to
them,
“Come
in
friends,
true
righteous,
for
I
have
never
seen
the
joy
of
connection
since
the
day
I
have
been
here,
except
in
you.”
99.
They
went
into
a
different
orchard,
a
different
degree,
and
the
eagle
was
with
them,
who
is
the
face
of
an
eagle.
When
they
came
to
those
authors
of
the
Mishnah,
the
eagle
returned
to
the
shape
of
a
man,
the
face
of
a
man,
in
illuminating
clothes
of
honor,
like
them,
and
sat
together
with
them.
He
said
to
the
seated,
“Give
glory
to
the
authors
of
the
Mishnah
who
have
come
here,
for
their
master
shows
them
here
great
wonders.”
One
of
them
told
them,
“Do
you
have
a
sign
that
you
are
worthy
of
being
here?”
They
said,
“Yes.”
They
took
out
two
roses
and
smelled.
By
this,
they
implied
Malchut
and
Bina
incorporated
together
in
two
roses.
They
said,
“Sit,
heads
of
the
seminary;
sit,
true
righteous.”
They
held
them
and
sat.
At
that
time,
they
learned
from
them
the
secrets
of
the
Torah.
100.
They
returned
to
the
authors
of
the
literal
and
found
them
saying
the
verse,
“I
said,
‘You
are
gods,
and
all
of
you
are
children
of
the
upper
one.
However,
you
shall
die
like
men.’”
“I
said,”
when
you
place
doing
before
hearing,
that
“you
are
gods,”
since
you
were
taken
after
the
evil
inclination,
you
shall
die
like
men,
like
the
death
of
a
man,
which
is
lowered
to
the
dust
so
that
the
evil
inclination
in
the
body
will
be
eradicated,
and
that
evil
inclination
is
what
dies
and
decays
within
him.
101.
It
is
written,
“But
as
for
you,
your
carcasses
shall
fall
in
this
desert.”
If
only
the
evil
inclination
dies,
what
is
“your
carcasses,”
in
plural
form?
Is
the
evil
inclination
the
same
for
all?
The
evil
inclination
consists
of
a
male
and
a
female.
“Your
carcasses”
means
the
deficiencies
in
you.
The
evil
inclination
is
called
a
“deficiency”
because
it
always
comes
down
to
the
place
of
the
deficiency
in
a
person,
and
does
not
ascend.
Holiness
is
increased
and
not
decreased.
In
impurity,
we
always
decrease
and
never
increase.
Hence,
the
evil
inclination
is
called
“your
carcasses,”
the
deficiencies
in
you,
as
it
is
written,
“who
were
behind
in
crossing
the
brook
Besor.”
The
end
of
the
verse
proves
that
it
concerns
the
evil
inclination,
since
it
is
written,
“they
will
fall,”
and
not
“you
will
fall.”
Hence,
as
it
is
written,
“In
this
desert
they
shall
come
to
a
full
end,”
which
are
the
carcasses,
the
evil
inclination.
“And
there
they
shall
die,”
since
the
Creator
wishes
to
obliterate
these
carcasses
from
the
world
forever.
102.
Rabbi
Ilai
said
to
them,
“True
righteous,
come
in
and
see,
for
you
have
been
given
permission
to
walk
up
to
the
place
where
the
veil
is
spread;
happy
are
you.”
The
friends
arose
and
entered
a
certain
place,
where
there
were
authors
of
legends,
whose
faces
were
shining
like
the
sun.
They
said,
“Who
are
they?”
He
said
to
them,
“Authors
of
legends,
who
see
the
light
of
Torah
each
day
as
it
should
be.”
They
stood
and
heard
some
new
things
in
the
Torah,
but
they
were
not
given
permission
to
enter
them.
103.
They
entered
a
different
place
and
came
into
a
different
garden,
and
besides
other
things
they
saw,
they
saw
graves
being
dug,
and
immediately
they
die,
and
then
return
to
life
in
holy,
illuminating
bodies.
These
were
the
dead
of
the
desert.
They
said,
“What
is
that?”
They
were
told,
“They
do
this
every
day,
and
when
they
die,
the
evil
filth
that
they
received
at
first,
immediately
rots
and
they
promptly
stand
in
new
and
illuminating
bodies,
with
these
holy
bodies
that
they
had
while
standing
by
Mount
Sinai,
as
you
see
them.”
They
all
stood
by
Mount
Sinai
without
any
dirt
at
all.
Since
they
drew
on
themselves
the
evil
inclination,
they
returned
in
different
bodies,
like
the
bodies
they
had
before,
foreign
bodies,
in
which
the
filth
of
the
serpent
returned,
as
it
is
written,
“And
the
children
of
Israel
stripped
themselves
of
their
ornaments
by
Mount
Horeb.”
104.
A
voice
awakened
and
said,
“Go,
gather.
Behold
Ahaliav
standing
in
his
place,
and
all
those
thrones
in
front
of
him.”
In
an
instant,
they
all
fled
and
they
did
not
see
anything.
They
remained
alone
under
the
trees
of
the
garden.
They
saw
another
opening
and
entered
there.
They
saw
a
hall,
entered,
and
sat
there.
There
were
two
youths
there.
They
raised
their
eyes
and
saw
a
tabernacle
there,
embroidered
in
all
the
depictions
and
colors
in
the
world,
and
on
it
was
a
slice
of
light
that
sparkled,
at
which
the
eyes
could
not
bear
to
look.
From
there
on,
they
saw
nothing.
105.
They
lent
their
ears
and
heard
a
voice
saying
“Bezalel
is
a
fourth
to
the
upper
lights;
Joseph
is
the
fourth
in
the
lights
of
Adam
HaRishon;
is
the
ascent
above,
the
most
favored.
It
is
written
about
him,
‘And
the
drink
offering
with
it
shall
be
of
wine,
a
fourth
of
a
hin,’
in
holiness.
One
who
looks
and
sees,
his
eyes
will
go
blind.
One
who
does
not
look,
he
will
be
sober
and
see.
When
the
tree
of
the
eighteen
bows
itself,
it
will
be
upright
and
persist.
If
it
does
not
bow
itself,
the
evil
serpent
will
eat
it.
One
who
enters
with
two
Cherubim
ahead,
his
will
is
done.
One
who
scrutinizes
is
far
from
His
will.
The
offering
of
a
boy
is
complete
to
be
accepted.”
And
that
voice
stopped.
106.
These
two
youths
said,
“Is
there
a
sign
in
you?”
They
said,
“Yes.”
They
took
out
those
two
roses
and
smelled
them.
They
said,
“Sit
until
you
hear
two
matters
in
ancient
secrets,
and
they
will
always
be
a
secret
in
you.”
They
said,
“Yes.”
107.
Rabbi
Shimon
said,
“All
those
speakers
and
everything
they
saw,
they
wrote.
When
they
came
here,
when
they
were
told
that
the
matters
would
be
kept
secret
in
them,
they
wrote
about
them,
“I
will
keep
my
ways
from
committing
a
sin
with
my
tongue.”
I
asked
my
father,
“Father,
in
what
were
those
two
matters?”
He
replied
to
me,
“My
son,
these
two
matters
built
worlds
and
destroyed
worlds
for
those
who
used
them.”
108.
When
they
heard
those
two
things,
those
youths
said,
“Go
out,
you
have
no
permission
to
hear
more.”
One
of
the
youths
took
out
an
apple
and
gave
them.
He
said,
“Smell
this.”
They
smelled
it
and
left.
And
from
all
that
they
saw,
they
forgot
nothing.
They
went
out.
109.
An
appointee
came
and
told
them,
“Friends,
Rabbi
Ilai
has
sent
me
to
you;
wait
for
him
here
at
the
entrance
to
the
cave,
and
he
will
come
and
let
you
know
sublime
matters
you
did
not
know.
He
will
have
permission
to
reveal
to
you
the
matters.”
They
went
out
with
him
and
waited
at
the
entrance
to
the
cave,
and
repeated
the
words
to
one
another
from
all
that
they
saw
and
learned
there.
110.
In
the
meantime,
Rabbi
Ilai
came
and
was
shining
like
the
sun.
They
told
him,
“You
heard
a
new
Torah
[law].”
He
said
to
them,
“Of
course,
and
I
have
permission
to
tell
you
the
matters.”
They
joined
together
at
the
entrance
to
the
cave
and
sat.
He
said
to
them,
“Happy
are
you
that
your
master
has
shown
you
a
similitude
of
the
next
world,
and
there
is
no
fear
and
dread
on
you.”
They
replied
to
him,
“Indeed,
we
have
already
forgotten
the
manner
of
humans,
and
we
are
in
awe
at
all
that
we
saw
here
in
this
mountain.”
111.
He
said
to
them,
“You
have
seen
these
mountains;
they
are
all
heads
of
this
people,
of
the
dead
of
the
desert.
Now
they
have
been
rewarded
with
what
they
were
not
rewarded
while
they
were
alive.
Those
heads
all
gather
at
the
beginning
of
months
and
on
Sabbaths
and
on
special
days
at
the
mountain
of
Aaron
the
priest,
and
awaken
to
him.
There,
they
are
renewed
with
the
purity
of
the
holy
dew
that
comes
down
on
Aaron’s
head,
and
the
anointing
oil
that
comes
down
on
him.
And
with
him,
everyone
is
rejuvenated
with
renewals
of
the
love
of
the
Holy
King,
until
we
call
out
love
here.”
112.
Aaron
travels
with
everyone,
and
in
concealment
and
in
subtlety,
they
fly
like
eagles
to
the
seminary
of
light,
Moses’
seminary.
They
all
stand
outside
and
do
not
enter
except
for
Aaron.
Rather,
they
are
called
by
name
according
to
the
hour,
on
Shabbat
[Sabbath],
and
in
the
month.
113.
There
is
no
one
who
sees
Moses,
since
that
concealment
on
his
face
is
spread
over
him,
and
seven
clouds
of
honor
surround
him.
Aaron
stands
within
the
veil,
the
partition,
below
Moses,
and
the
veil
separates
between
them
and
does
not
separate
between
them,
for
it
is
not
a
complete
separation.
All
the
heads
of
the
seminaries
are
outside
the
veil,
outside
that
curtain,
which
stops
completely,
and
all
the
rest
of
the
sages
are
outside
those
seven
clouds
that
surround
him.
To
the
extent
of
innovations
of
illuminations
in
the
Torah
that
shines,
so
these
clouds
shine.
114.
They
became
refined
in
the
subtlety
of
the
light
until
Moses’
concealment
became
visible
to
them,
and
out
of
that
concealment,
they
saw
a
light
that
shone
more
than
all
the
lights
in
the
world.
That
concealment
is
Moses’
face,
since
his
face
is
not
seen
at
all,
and
there
is
no
one
to
see
them
besides
that
light
that
emerges
from
the
concealment,
behind
all
those
clouds.
115.
Moses
said
the
matter
to
Aaron
in
concealment.
He
did
not
interpret
it,
and
Aaron
interpreted
it
to
the
heads
of
the
seminaries
in
all
those
fountains,
the
degrees
that
were
blocked
from
Joshua
and
from
all
of
Israel
when
it
was
time
for
Joshua
to
lead
the
generation,
that
three-hundred
laws
and
seven-hundred
doubts
were
blocked
for
him.
And
now,
Moses
returned
them
to
them
with
several
wonders
and
origins
and
fountains
and
brooks
that
spring
from
everything.
116.
All
the
righteous
women
of
that
generation
of
the
desert,
too,
come
to
Miriam
in
these
times.
They
all
ascend
to
her
like
pillars
of
smoke
out
of
that
desert,
and
that
day
is
called
the
“day
of
joy.”
On
Sabbath
nights
and
on
good
days,
all
the
women
come
to
Miriam
and
engage
in
exertion
to
know
the
master
of
the
world.
The
generation
of
the
desert
is
more
fortunate
than
all
the
generations
in
the
world.
They
exit
Moses’
seminary
and
fly
to
the
seminary
of
the
firmament,
the
seminary
of
Matat.
And
those
worthy
ones
fly
to
the
upper
seminary,
the
seminary
of
the
Creator.
It
is
written
about
that
generation,
“Happy
is
the
people
that
it
is
so
to
it;
happy
is
the
people
that
the
Lord
is
its
God.”
What
Is
the
Connection
between
Tam
and
Tamim
117.
It
is
written,
“Be
Tamim
[naive]
with
the
Lord
your
God.”
What
is
the
connection
between
Tam
[complete/naïve/finished]and
Tamim?
It
is
written
about
Abraham,
“Walk
before
Me
and
be
Tamim.”
It
is
written
about
Jacob,
who
was
more
complete,
“And
Jacob
was
a
Tam
man.”
He
is
called
Tam
because
no
waste
at
all
was
left
in
him,
since
there
was
a
Priaa
[removal
of
foreskin
during
the
circumcision].
118.
With
what
did
he
do
the
Priaa
and
was
purified
from
that
waste?
That
place
which
attacks
the
waste
within,
which
is
placed
where
the
Priaa
is
present,
is
an
ox,
the
shape
of
the
left
of
his
throne,
since
in
the
Merkava
[chariot/structure]
of
the
throne
there
is
as
it
is
written,
“The
face
of
a
lion
to
the
right,
the
face
of
an
ox
from
the
left.”
That
ox
is
called
a
“Tam”
ox,
since
the
Merkava
of
the
throne
has
in
it
an
impression
from
the
covenant.
This
is
why
that
ox
is
called
a
“Tam
ox.”
Jacob
is
gripped
within
it,
and
with
this
ox,
he
performed
the
Priaa
and
removed
the
filth
entirely.
At
the
end
of
the
Partzuf
of
holiness
in
Yesod,
which
is
the
Sium
[end]
of
the
Guf
[body],
the
shells
are
attached.
They
are
four
shells:
stormy
wind,
great
cloud,
blazing
fire,
and
Noga.
The
first
three
shells
are
completely
impure
and
are
incorporated
in
the
first
skin,
called
“foreskin,”
which
is
cut
off
and
thrown
to
the
dust.
The
fourth
shell,
Noga,
is
impure
while
the
three
shells
are
adhered
to
it.
After
the
three
shells
are
removed
from
it,
it
returns
to
holiness.
This
is
the
second
skin,
called
the
“skin
of
Priaa.”
After
the
foreskin
is
cut
off
from
it,
namely
the
three
impure
shells,
it
returns
to
holiness,
to
the
Guf
of
the
Partzuf.
However,
filth
and
waste
remain
in
it
from
the
time
when
the
foreskin
was
adhered
to
it.
To
remove
the
filth
and
the
waste
from
it,
the
skin
must
be
torn
off
and
put
aside,
where
by
the
tearing
and
removal,
all
the
waste
is
canceled
from
it,
and
now
it
is
complete
in
holiness.
This
is
why
there
is
a
need
for
the
circumcision,
which
is
the
removal
of
all
of
the
Sitra
Achra,
and
Priaa,
the
cleaning
of
the
waste
and
filth
that
remains
in
the
skin
of
the
Priaa,
and
then
the
Mochin
are
revealed
in
completeness.
It
is
written,
“And
Jacob
was
a
Tam
man.”
He
was
called
Tam
because
no
waste
whatsoever
remained
in
him,
since
there
was
a
Priaa
in
him,
since
the
Priaa
cleans
and
removes
the
waste
that
remains
in
the
skin
of
the
Priaa,
which
is
contaminated
by
the
three
impure
shells
that
were
swallowed
in
it
before
they
were
cut
off.
And
then
he
is
called
a
Tam
man.
Here
it
is
said
that
the
Tam
ox
is
an
ox
of
the
holy
Merkava,
and
the
prone
ox
is
the
Sitra
Achra,
which
connects
to
the
donkey.
Afterwards,
it
is
said
that
a
Tam
ox
is
bottom
Gevura,
and
a
prone
ox
is
upper
Gevura,
Gevura
of
ZA.
However,
it
all
goes
to
one
place.
The
thing
is
that
from
the
Chazeh
of
ZA
and
above,
from
GAR,
it
is
forbidden
to
draw
Hochma
from
the
left,
which
is
upper
Gevura,
since
all
that
is
drawn
from
there
is
male
light,
which
shines
from
above
downward,
which
is
GAR
of
Hochma
that
was
concealed,
and
all
that
is
extended
from
there
falls
to
the
authority
of
the
shells,
to
the
prone
ox.
However,
one
who
draws
from
Malchut,
which
is
female
light,
draws
only
from
below
upward,
which
is
VAK
of
Hochma.
This
is
Hochma
of
holiness,
a
Tam
ox,
the
ox
of
the
Merkava,
which
shines
from
below
upward,
like
the
illumination
of
Malchut,
VAK
of
Hochma.
Thus,
the
prone
ox
is
an
extension
of
Hochma
from
above
downward,
as
male
light,
which
is
extended
from
the
upper
Gevura
from
the
Chazeh
of
ZA
and
above.
This
is
the
general
Sitra
Achra,
whose
passion
is
only
to
draw
GAR
of
Hochma
from
the
upper
Gevura
of
ZA,
while
a
Tam
ox
is
extended
from
the
bottom
Gevura,
which
shines
in
the
female
light,
like
the
Malchut,
from
the
Chazeh
of
ZA
and
below,
which
is
the
general
Mochin
of
Hochma
on
the
left
of
holiness,
called
an
“ox
of
the
holy
Merkava.
These
two
oxen
are
always
goring
at
each
other,
since
the
winner
and
the
one
that
draws
Hochma
from
the
phase
of
an
ox
of
holiness
is
a
Tam
ox.
It
is
known
that
Hochma
is
revealed
only
with
judgments,
that
these
judgments
fall
on
the
heads
of
the
wicked,
who
draw
the
Hochma
from
above
downward
in
the
state
of
a
prone
ox.
Thus,
the
Tam
ox
gores
the
prone
ox
with
its
judgments
and
puts
it
to
death.
It
puts
to
death
the
prone
ox
from
the
side
of
the
root
of
that
person
who
drew
the
Tam
ox.
Also,
if
one
is
not
rewarded
but
wants
to
draw
the
Hochma
from
the
upper
Gevura
from
above
downward,
drawing
the
prone
ox,
then
as
it
is
written,
“Sin
crouches
at
the
door,”
the
lock
becomes
revealed,
and
the
Mochin
of
the
Tam
ox
depart.
This
is
why
it
is
considered
that
the
prone
ox
gores
and
puts
to
death
the
Tam
ox.
This
is
how
these
two
oxen
gore
and
put
each
other
to
death.
By
this
we
will
understand
the
internality
of
the
verse,
“If
one
man’s
ox
hurts
another’s
ox,
which
dies.”
It
concerns
a
Tam
ox,
and
the
other’s
ox
is
the
prone
ox.
When
the
Tam
ox,
the
ox
of
the
Merkava
[structure/chariot],
rules,
its
judgments
put
the
prone
ox
to
death.
It
is
known
that
even
extending
from
Malchut,
which
is
VAK
of
Hochma,
the
VAK
cannot
appear
without
the
GAR.
It
follows
that
with
the
Tam
ox,
too,
the
GAR
is
revealed
with
its
extension.
However,
since
it
is
extended
from
Malchut,
the
verse,
“they
shall
sell
the
live
ox,”
applies
to
it,
as
it
is
diminished
by
the
force
of
the
screen
of
Hirik
of
the
middle
line.
By
this,
they
“divide
the
money
from
it,”
where
its
top
half,
GAR
of
Hochma,
disappear,
and
its
bottom
half,
VAK
of
Hochma,
remains
to
the
one
who
draws
it.
It
is
also
written,
“and
the
dead
[ox]
they
shall
also
divide,”
since
after
the
correction
of
the
division
by
the
middle
line
becomes
revealed,
it
applies
to
the
dead
ox,
too,
that
its
bottom
half
is
taken
and
is
given
to
the
one
who
draws,
since
it
is
pure.
But
regarding
the
prone
ox,
it
is
written,
“he
shall
surely
pay
ox
for
ox,”
since
the
one
who
causes
the
prone
ox
to
kill
the
Tam
ox,
since
he
drew
Hochma
from
upper
Gevura,
loses
everything.
His
only
correction
is
to
complement
the
Tam
ox,
and
it
is
written,
“the
dead
shall
be
his
own.”
The
dead
Tam
ox
will
be
his
own
so
he
will
correct
it.
By
what
did
he
perform
the
Priaa
[removal]
and
was
purified
from
that
waste?
Who
is
it
who
purifies
and
cleans
the
skin
of
the
Priaa,
Noga,
from
that
waste
that
he
swallowed
from
the
three
impure
shells
before
the
skin
of
the
Priaa
was
cut
off
from
him?
That
place
that
attacks
the
waste
within,
in
the
place
where
the
Priaa
is
found,
is
an
ox.
It
follows
that
the
oxen
of
holiness
and
of
the
shell
gore
and
put
each
other
to
death,
and
you
find
that
the
control
of
the
Tam
ox,
which
gores
and
puts
to
death
the
prone
ox,
which
is
the
three
impure
shells,
also
puts
to
death
that
waste
that
is
swallowed
in
the
skin
of
the
Priaa,
and
reveals
in
it
his
Mochin
of
Hochma.
That
ox
is
called
a
“prone
ox”
since
the
Merkava
of
holiness
necessarily
has
the
impression
of
the
covenant,
which
are
circumcision
and
removal
[Priaa],
which
removes
and
puts
to
death
the
three
impure
shells,
which
are
the
prone
ox.
This
is
why
it
is
a
Tam
[whole]
ox,
and
with
this
ox,
he
makes
a
Priaa,
which
puts
that
waste
in
the
skin
of
the
Priaa
to
death,
and
removes
the
filth
of
the
waste
entirely.
119.
"And
God
remembered
Rachel.”
Why,
concerning
Sarah,
it
is
written
“visited,”
“And
the
Lord
visited
Sarah,”
and
with
regard
to
Rachel,
it
is
written
“remembered”?
It
is
because
“remember,”
Yesod,
is
imprinted
in
Jacob,
who
is
a
complete
covenant,
when
Joseph
was
born.
He
became
a
complete
covenant
when
he
took
the
ox
with
him,
which
attacks
the
Sitra
Achra,
since
it
attacks
and
puts
to
death
the
filth
of
the
waste
of
the
prone
ox
inside
the
skin
of
the
Priaa.
For
this
reason,
Joseph
is
called
“the
firstborn
ox,”
the
firstborn
of
that
ox,
that
Jacob
took
its
firstborn
ox
and
repelled
the
ox
of
the
Sitra
Achra,
which
is
a
prone
ox.
120.
A
Tam
ox
is
as
it
is
written,
“And
Jacob
was
a
Tam
man,”
meaning
sovereign
and
ruler,
the
master
of
the
house,
the
kingship
[Malchut],
from
which
the
Tam
ox
is
extended,
and
which
is
in
it.
There
is
a
prone
ox
from
the
side
of
the
foreskin
and
the
Priaa,
which
is
the
entirety
of
the
foreskin,
and
the
filth
of
the
waste
that
is
swallowed
in
the
skin
of
the
Prriaa.
Several
litigants
emerge
from
it,
down
to
the
bottom
degree,
called
She’ia.
That
harm-doer
drops
houses
in
the
world
that
are
empty
of
people.
They
all
come
out
from
that
prone
ox,
in
connection
with
the
bad
donkey,
the
harsh
judgment
of
the
lock,
which
connects
to
the
prone
ox.
It
is
written
about
it,
“Sin
crouches
at
the
door,
meaning
that
the
judgment
of
the
lock,
which
is
a
donkey,
is
revealed.
Thus,
and
ox
and
a
donkey
connect
to
destroy
everything.
This
is
why
it
is
written,
“Do
not
plow
with
an
ox
and
a
donkey
together,”
in
order
not
to
awaken
them.
121.
In
the
seminary
of
Bezalel,
in
the
seminary
of
Matat,
and
in
the
seminary
of
the
Creator,
they
said,
“And
Jacob
was
a
Tam
man,”
that
he
was
the
husband
of
Tam,
Malchut.
Her
husband
is
Aleph
in
the
filling
of
Vav-Aleph-Vav.
Jacob
is
Aleph,
and
Malchut
is
Tam.
When
they
are
male
and
female
incorporated
together,
Jacob
takes
all
the
letters
Aleph
Tav-Mem,
which
is
Itam
[with
them],
and
it
is
the
letters
of
Emet
[truth],
as
it
is
written,
“You
will
give
truth
to
Jacob,”
since
truth
consists
of
male
and
female
together,
as
then
they
are
the
wholeness
of
everything.
Jacob
is
ZA,
which
is
entirely
covered
Hassadim.
Malchut
is
a
Tam
ox,
the
illumination
of
Hochma
in
the
left
line.
When
ZA
and
Malchut
were
incorporated
and
make
a
coupling
together,
and
ZA
is
the
husband
of
Tam,
you
find
that
ZA
consists
of
Hassadim
and
Hochma
together,
and
then
he
has
his
own
Aleph,
Hassadim,
and
has
Tam,
illumination
of
Hochma,
from
Malchut.
Aleph
Tam
has
the
letters
of
Emet
[truth].
Mochin
of
GAR
are
called
Emet,
and
it
is
written,
“You
will
give
truth
to
Jacob,”
since
he
connected
to
Malchut
with
a
Tam
ox
and
because
the
husband
of
Tam,
as
then
he
was
incorporated
with
Hochma
and
Hassadim
together,
which
is
all
the
wholeness.
122.
Abraham
was
not
commanded
on
the
Priaa
[removal
of
the
foreskin].
When
he
circumcised
himself,
he
went
into
that
Tam
and
into
his
degrees,
which
together
are
called
Yam
[sea],
and
this
is
Tamim,
with
the
letters
of
Tam-Yam.
Afterwards,
Abraham
ascended
and
went
into
the
internality
and
was
connected
to
the
upper
right.
The
three
impure
shells
are
the
skin
of
the
foreskin,
and
they
are
the
phases
of
the
prone
ox.
Noga
is
the
skin
of
the
Priaa,
which,
after
the
foreskin,
the
impurity,
has
been
separated
from
it,
it
became
a
Tam
ox.
Through
the
Priaa,
a
Tam
ox
is
extended
from
Malchut,
to
gore
and
put
to
death
the
filth
and
waste
in
it,
and
then
Noga
became
a
Tam
ox
and
it
is
all
holiness.
Abraham
was
not
commanded
on
the
Priaa,
but
only
on
the
circumcision.
It
follows
that
through
the
circumcision,
the
removal
of
the
foreskin,
which
is
the
prone
ox,
Abraham
came
into
a
state
of
Tam
ox,
which
is
the
skin
of
the
Priaa.
Abraham
was
not
commanded
on
the
Priaa.
When
he
circumcised
himself,
he
went
into
that
Tam
and
into
his
degrees,
which
together
are
called
Yam.
That
is,
he
did
not
extend
the
Tam
ox
from
Malchut,
to
purify
the
skin
of
the
Priaa,
the
Noga,
and
for
the
Hochma
to
be
revealed,
as
did
Jacob.
Rather,
he
extended
the
degrees
of
Hassadim
from
Malchut,
who
is
called
a
Tam
ox.
These
Hassadim
are
incorporated
with
Tam,
but
they
are
not
really
a
Tam
ox,
which
is
the
state
of
the
left.
He
went
into
his
degrees,
which
together
are
called
Yam,
which
are
degrees
of
Hassadim
that
are
included
and
emerge
from
the
Tam,
and
they
are
called
Yom.
This
is
Tamim,
Yam
that
is
incorporated
with
Tam,
but
not
the
actual
Tam
since
he
did
not
make
the
Priaa,
and
waste
still
remained
in
the
skin
of
Noga.
Afterwards,
Abraham
ascended
and
went
into
the
internality,
meaning
he
rose
up
to
ZA
and
connect
with
the
upper
right,
Hesed
of
ZA,
and
left
the
correction
of
the
skin
of
Priaa
to
Jacob.
123.
It
is
written,
“Be
Tamim
[complete/naive]
with
the
Lord
your
God.”
As
he
is
Tamim,
one
whole,
for
the
Yam
is
incorporated
with
Tam,
so
you
will
be
Tamim
with
him.
Indeed,
with
him,
with
ZA,
who
is
all
covered
Hassadim,
and
the
Hochma
on
the
left,
which
is
Tam,
is
not
revealed
in
him
before
he
makes
a
coupling
with
Malchut,
when
he
becomes
the
husband
of
Tam.
By
what
does
one
become
Tamim?
By
being
Tam-Yam
incorporated
as
one.
All
those
holy
degrees
of
Malchut,
who
is
called
Tam,
are
called
Yam,
and
are
never
separated
from
her.
Likewise,
you
should
remove
from
yourself
all
the
foreign
degrees,
the
three
impure
shells,
and
connect
to
the
Tamim,
so
you
will
have
in
you
the
holy
degrees,
which
are
Yam,
and
the
holy
degree
Tam,
which
will
afterwards
be
worthy
of
receiving
the
Aleph,
Jacob,
and
the
combination
Aleph-Mem-Tet
[Emet-truth]
will
be
made.
Just
so,
one
should
be
Tam-Yam
each
day.
124/a
The
holy
moon,
Malchut,
is
white,
the
light
of
Hesed,
and
all
the
colors
glitter
and
are
embroidered
in
her,
including
the
light
of
Hochma.
It
is
truly
like
that
beauty
and
the
whiteness
of
the
sun,
which
is
ZA.
In
the
sea
of
Malchut,
a
fish
comes
out
within
seventy
years,
and
she
extracts
from
it
the
color
azure.
She
takes
that
color
and
corrects
it
and
covers
herself
from
outside
with
that
color.
Malchut
receives
three
lines
from
the
sun,
ZA.
These
are
the
three
colors
white,
red,
and
green.
For
this
reason,
she
has
twelve
phases
in
her:
HG
TM,
where
in
each
there
are
three
lines,
which
are
three
colors.
However,
her
own
color,
black
or
azure,
is
not
there,
since
there
is
a
lock
in
her,
for
the
black
is
red,
but
it
has
been
blemished,
and
that
color
is
regarded
as
her
Malchut
of
Malchut.
In
the
sea
of
Malchut,
within
seventy
years,
which
are
HGT
NHYM,
where
each
comprises
ten,
a
fish
comes
out,
Malchut
of
Malchut.
She
extracts
from
it
the
color
azure,
the
judgment
that
is
incorporated
in
the
lock,
and
covers
herself
from
the
outside
with
that
color.
Only
from
the
outside,
so
there
will
be
guarding
from
the
external
ones.
However,
within,
she
has
but
three
colors
white,
red,
and
green.
124/b
It
is
not
because
the
color
azure
is
her
clothing
that
she
covers
herself
with
it
from
the
outside,
since
it
is
written,
“Her
clothing
is
fine
linen
and
purple.”
However,
azure
is
not
fit
for
wearing.
Rather,
this
color
is
only
an
outside
cover
over
Malchut.
It
was
like
that
in
the
tabernacle,
which
is
all
in
beauty
and
embroidery
inside,
and
a
completely
azure
clothing
on
the
outside,
since
under
that
sea,
Malchut,
there
are
the
depths
of
the
sea,
the
shells
that
consist
of
male
and
female,
and
which
have
an
evil
eye
to
look.
When
they
look
at
Malchut,
wanting
to
draw
illumination
of
Hochma
from
her
from
above
downward,
as
do
the
shells,
the
color
azure,
the
judgments
incorporated
with
the
lock,
is
ready
for
their
eyes.
Through
it,
the
light
of
Hochma
departs
and
their
eyes
cannot
control
Malchut.
But
this
is
only
on
the
outside.
However,
inside,
she
is
established
with
all
the
embroidered
colors—white,
red,
green—as
befits
the
extension
of
the
Hochma.
They
spread
to
the
four
directions
of
the
world,
where
these
three
colors,
three
lines,
are
each
incorporated
with
HG
TM,
which
are
the
four
directions
of
the
world,
which
are
twelve
phases.
125.
Similarly,
a
person
who
wears
a
Tzitzit
[garment
with
four
fringes]
becomes
Tamim
each
day.
He
receives
the
phase
of
Tam
of
Malchut
in
the
four
fringes
of
the
garment
that
are
established
properly.
He
receives
the
phase
of
Yam
from
Malchut
in
that
azure
of
the
Tzitzit,
which
is
the
fish
of
the
seventy
degrees
in
the
sea.
When
the
evil
side
looks
at
that
person,
it
cannot
harm
him
with
the
evil
eye;
it
cannot
draw
him
to
the
authority
of
the
prone
ox
since
the
azure
detains
them.
At
that
time,
he
is
Tam-Yam
with
the
Lord
his
God
in
one
correction,
since
Malchut,
too,
is
corrected
and
covered
on
the
outside
with
the
color
azure;
she
on
top
and
he
below.
126.
Afterwards,
Malchut
ascends
to
the
degrees
of
ZA.
Likewise,
afterwards,
a
man
ascends
to
the
upper
degrees
of
ZA.
It
is
written
about
it,
“Be
Tamim
[whole]
with
the
Lod
your
God.”
Certainly,
with
Him.
Indeed,
Malchut
is
corrected
above
at
one
time
and
in
one
moment,
first
with
Tam-Yam,
and
then
with
a
coupling
with
ZA.
So
is
one
corrected
below.
First,
he
is
corrected
with
a
Tzitzit,
the
degree
of
Tam-Ym,
and
then
with
a
Tefillin
[phylacteries],
the
degree
of
ZA.
127.
The
whole
of
the
generation
of
the
desert
are
corrected
to
each
be
Tam-Yam
with
the
Lord.
It
is
written
about
that,
“In
this
desert
they
shall
come
to
a
full
end,”
having
received
the
phase
of
Tam.
This
was
said
negatively,
not
to
praise
them,
since
each
of
them
should
have
been
Tamim
with
the
Lord
in
the
holy
land,
in
the
place
where
the
Creator
is
face-to-face
with
Malchut.
And
now,
behold,
each
one
is
Tamim
in
this
desert,
outside
the
holy
land,
for
Malchut
does
not
look
face-to-face,
to
be
with
the
Creator
properly.
It
is
written,
“and
there
they
will
die,”
as
they
do
each
day:
dying
and
returning
to
life.
128.
Happy
are
you,
holy
friends,
that
you
have
been
rewarded
with
all
this.
These
two
other
caves
of
yours,
you
will
find
no
one
there,
since
they
are
in
Moses’
seminary.
They
sit
from
afar,
which
is
why
it
is
written
about
Moses,
“Very
humble,
more
than
all
men,”
since
the
high
prophet
has
received
them
into
his
seminary.
Indeed,
since
the
day
when
those
righteous
began
to
see
all
this
until
that
time,
seven
days
had
passed,
and
they
did
not
look
into
this
world
at
all,
for
they
were
stripped
of
any
corporeality.
129.
Rav
Ilay
said
to
them,
“Holy
righteous
ones,
I
will
tell
you
the
things
of
above.
The
first
of
the
things
that
are
there,
when
you
know
the
measurement
of
the
measure
in
the
explicit
engraved
name,
Yod-Hey
Vav-Hey,
you
will
know
that
Bezalel
is
the
fourth
among
the
upper
lights,
as
it
is
written,
“And
I
will
fill
him
with
the
spirit
of
God,
with
Hochma
[wisdom]
and
Tvuna
[understanding]
and
Daat
[knowledge].”
The
measure
of
the
Guf
is
four
covenants,
since
all
that
there
in
the
Guf,
in
ZA,
incorporates
the
Yesod.
Since
there
are
twelve
combinations
of
HaVaYaH
in
the
Guf,
HB
TM,
with
three
lines
in
each,
you
find
that
Yesod
incorporates
those
HB
TM
of
the
Guf,
which,
in
Yesod,
are
called
“four
covenants,”
where
each
covenant
consists
of
three
lines.
It
is
written,
“And
I
will
fill
him
with
the
spirit.”
This
is
Tifferet,
Vav
of
HaVaYaH.
Elokim
[God]
is
Malchut,
Hey
of
HaVaYaH.
In
Hochma,
Tevuna,
and
Daat
is
Yod-Hey
of
HaVaYaH,
and
Bezalel
contains
all
of
them,
since
the
Yesod
contains
all
that
is
in
the
Guf.
This
is
why
it
is
written,
“And
I
will
fill
him
with
the
spirit
of
God,
with
Hochma
and
Tvuna
and
Daat,”
which
are
Yod-Hey
Vav-Hey,
and
in
Bezalel,
they
are
called
“four
covenants.”
It
is
the
fourth
part
of
Israel
because
it
is
a
fourth
part
that
contains
three
lines.
It
is
the
fourth
of
the
three
lines
of
Hochma,
and
a
fourth
to
the
three
lines
of
Bina,
and
a
fourth
to
the
three
lines
of
Tifferet,
and
a
fourth
to
the
three
lines
of
Malchut.
This
is
why
it
is
called
“the
fourth
part
of
Israel,”
since
Israel
is
ZA,
in
which
there
are
four
letters
HaVaYaH,
with
three
lines
in
each
letter,
and
the
Yesod
is
a
fourth
to
them
and
contains
them.
Rabbi
Ilai
said,
“When
you
know
the
measurement
of
the
measure
in
the
explicit
engraved
name,
the
measurement
is
in
the
twelve
borders
of
the
diagonal,
twelve
combinations
in
the
explicit
name
Yod-Hey
Vav-Hey,
where
each
letter
consists
of
three
lines.
Know
that
Bezalel,
Yesod,
is
a
fourth
to
the
upper
lights,
for
in
each
of
the
four
letters
of
HaVaYaH,
he
is
a
fourth
to
the
three
lines
that
are
there,
and
he
incorporates
them.
This
also
explains
what
was
said
before,
that
Joseph
is
the
fourth
in
the
lights
of
Adam
HaRishon,
for
Adam
HaRishon
is
ZA
and
Joseph
is
Yesod,
which
is
the
fourth
light
to
the
three
lights
incorporated
in
each
of
his
HB
TM.
Since
he
contains
these
four
covenants,
the
Yesod
ascends
up
to
HBD,
as
it
is
the
fourth
light
of
HBD,
and
it
is
the
ascent
of
Yesod
to
Mochin.
This
ascent
is
the
most
favored
since
it
is
done
during
the
coupling.
130.
A
second
matter:
One
who
does
not
look,
sees,
and
becomes
sober,
meaning
one
who
does
not
look
at
these
three
hidden
things—what
is
above,
what
is
below,
what
is
before,
and
what
is
behind—is
bound
to
develop
in
the
Torah
and
open
his
eyes
in
it.
A
third
matter:
When
the
tree
of
the
Eighteen
bends
itself,
it
will
be
erect
and
persist.
That
is,
man’s
spine,
which
has
eighteen
vertebrae,
when
he
bows
it
before
his
master,
when
he
kneels
in
the
prayer,
“We
Give
Thanks,”
will
be
erected
and
exist
to
the
revival
of
the
dead.
If
he
does
not
bow
during
the
“We
Give
Thanks,”
he
becomes
a
serpent
and
has
no
resurrection
in
the
future
[end
of
correction].
131.
A
fourth
matter:
One
who
enters
between
two
Cherubim
inside,
who
enters
the
measure
of
two
doors
into
the
synagogue,
adheres
to
his
master
and
his
will
is
done.
A
fifth
matter:
One
who
delves
is
far
from
His
will.
One
who
examines
the
prayer
and
looks
at
it,
who
says
in
his
heart
that
his
request
will
be
granted,
since
he
prays
with
intention,
is
far
from
doing
his
will
that
he
asked.
A
sixth
matter:
The
offering
of
a
boy
is
complete
to
be
received.
When
a
person
offers
his
son
to
the
school
or
to
circumcision,
it
is
an
offering
that
is
complete
to
be
accepted.
The
Cave
of
Machpelah
132.
Although
Rachel
was
barren
at
that
time,
Jacob
was
wise.
Had
Jacob
not
known
that
Leah
was
his
wife,
he
would
not
have
buried
her
in
the
Cave
of
Machpelah,
to
bond
with
him
in
one
connection;
he
would
bury
her
outside
the
cave.
However,
he
brought
Leah
into
the
land,
to
the
Cave
of
Machpelah,
and
he
placed
Rachel
outside
the
Cave
of
Machpelah.
Jacob
died,
and
was
buried
in
the
Cave
of
Machpelah
in
one
connection
with
Leah.
133.
As
did
the
rest
of
the
fathers,
so
did
Adam
HaRishon.
First,
Eve
died
and
was
buried
there
in
the
Cave
of
Machpelah.
And
there,
Adam
knew
that
that
place
was
right
for
him.
Adam
died
and
was
buried
in
it
in
one
connection
with
Eve.
Sarah
died,
was
buried
there,
and
Eve
saw
and
was
glad
about
her;
she
rose
and
welcomed
her.
The
measure
of
the
distance
of
Eve
from
Sarah
is
the
measure
of
two
cubits,
and
not
more.
Abraham
died,
was
buried
with
Sarah
in
one
connection
with
her.
Rebecca
died
and
was
buried
there.
Sarah
saw,
arose,
and
welcomed
her.
Isaac
died
and
was
buried
with
her
in
one
connection.
Leah
died
and
was
buried
there.
Rebecca
saw
and
arose
and
welcomed
her.
Jacob
died
and
connected
with
her
in
one
connection,
and
they
were
all
male
and
female
in
one
connection.
134.
What
is
the
order
by
which
they
lie?
Women
with
women,
men
with
men.
Adam
at
the
start,
Eve
next
to
him,
Sarah
with
Eve,
Abraham
next
to
Sarah.
Isaac
is
next
to
Abraham;
Rebecca
is
next
to
Isaac.
Leah
is
next
to
Rebecca,
and
Jacob
is
next
to
Leah.
You
find
that
Adam
is
on
one
side,
Jacob
is
on
that
side,
one
is
at
the
start,
one
is
at
the
end.
135.
The
order
is
arranged
properly
in
King
Solomon’s
book.
Adam
and
Eve
first,
Sarah
and
Abraham
next
to
him,
Isaac
and
Rebecca
on
the
other
angle,
directly
opposite
them
in
one
line.
Jacob
and
Leah
are
in
the
middle,
and
they
are
women
with
women,
and
males
with
males.
Adam
and
Eve,
Sarah
and
Abraham,
Jacob
and
Leah,
Rebecca
and
Isaac.
You
find
that
Adam
is
on
this
side,
and
Isaac
is
on
that
side,
and
Jacob
is
in
the
middle.
Isaac
with
his
father
is
not
how
the
world
behaves;
therefore,
Jacob
had
to
be
in
the
middle.
136.
In
all
those
couples,
as
they
were
buried,
so
they
will
rise
at
the
revival
of
the
dead,
and
so
they
will
be
found.
Leah
will
rejoice
with
the
Messiah
son
of
David,
who
will
come
out
from
her,
inside
the
Cave
of
Machpelah.
Rachel
will
rejoice
with
the
Messiah
son
of
Joseph,
who
will
come
out
from
her,
outside
of
Jerusalem,
in
the
place
where
she
was
buried,
on
the
road
to
Ephrat,
each
one
in
his
place.
Reading
the
Torah
137.
Among
all
the
towers,
there
is
one
tower
of
a
gem
in
the
middle.
It
rises
to
the
height
of
the
firmament
and
is
unseen
now,
until
the
time
when
it
becomes
revealed.
The
head
of
the
seminary
saw
it
and
was
writing
above
that
verse
about
it,
“A
tower
of
strength
is
the
name
of
the
Lord;
the
righteous
one
will
run
into
it
and
be
safe.”
The
tower
of
strength
is
the
assembly
of
Israel,
Malchut.
“The
righteous
one
will
run
into
it,”
since
the
will
of
the
righteous
one,
Yesod,
is
always
in
him.
Yarutz
[will
run]
comes
from
the
word
Ratzon
[desire].
“And
be
safe,”
that
tower
of
strength,
which
will
never
fall
again,
as
it
did.
138.
A
tower
of
strength
is
the
box,
to
place
in
it
the
book
of
Torah,
which
is
strength,
to
take
it
out
of
the
hall,
which
is
the
shape
of
the
inner
hall,
Ima,
from
which
the
Torah,
ZA,
comes
out.
The
tower,
the
box,
is
the
name
of
the
Lord,
and
its
shape
is
Malchut,
and
he
must
be
in
six
degrees
corresponding
to
HGT
NHY
in
Malchut.
139.
“The
righteous
one
will
run
into
it.”
Will
run
to
the
tower
or
to
the
book
of
Torah?
To
the
tower
and
to
the
book
of
Torah.
In
the
tower,
the
righteous
one
must
be
a
true
righteous
and
the
shape
of
the
upper
righteous,
Yesod.
In
the
book
of
Torah,
a
righteous
one
is
one
who
rose
to
the
sixth
of
those
seven
who
are
called
to
the
book
of
Torah,
since
the
sixth
portion
implies
Yesod,
who
is
called
“righteous.”
“The
righteous
one
will
run
into
it,”
the
words
of
that
righteous
one
will
run
into
the
book
of
Torah.
“And
be
saved”
from
the
fear
of
the
angel
of
death,
since
he
will
live
long.
“And
be
saved,”
meaning
he
will
never
be
harmed.
140.
In
that
tower,
which
rises
between
the
towers,
stands
one
light
in
the
shape
of
a
book
of
Torah.
When
that
bird
comes,
it
takes
the
tower
from
its
place
and
places
it
in
the
middle
of
the
court,
inside
the
wings
of
the
Cherubim,
and
its
stature,
which
was
to
the
top
of
the
sky,
has
been
lowered
and
entered
under
the
Cherubim,
and
the
walls
of
the
tower
are
between
the
heads
of
the
Cherubim.
Reading
the
Torah
is
a
revelation
of
illumination
of
Hochma
in
the
middle
line,
which
is
called
Torah.
Hence,
there
are
three
phases
here:
1)
the
hall,
the
Holy
Ark
(where
books
of
Torah
are
kept
in
a
synagogue),
from
which
the
book
of
Torah
is
taken
out,
2)
the
book
of
Torah,
in
which
we
read,
3)
the
tower,
the
pulpit
on
which
the
book
of
Torah
is
placed.
The
hall
is
Bina,
from
which
the
book
of
Torah
is
emanated
and
receives
all
the
Mochin
from
it.
The
book
of
Torah
is
ZA,
which
comes
out
and
is
emanated
from
Bina,
and
the
tower
is
Malchut,
the
place
of
revealing
of
the
reading
of
the
Torah,
which
is
illumination
of
Hochma.
Thus,
the
Torah,
ZA,
receives
illumination
of
Hochma
from
Bina,
from
the
hall,
and
reveals
it
in
the
tower,
in
Malchut.
We
should
not
compare
this
illumination
of
Hochma
to
the
illumination
of
Hochma
that
is
revealed
at
midnight,
since
there
the
illumination
of
Hochma
is
revealed
from
the
left,
as
it
is
written,
“His
left
under
my
head.”
Hence,
there
is
no
light
of
day
there.
Conversely,
here,
the
illumination
of
Hochma
is
revealed
specifically
from
the
middle
line,
which
contains
Hochma
and
Hassadim
together,
especially
that
everything
is
under
the
control
of
the
Hassadim,
which
is
the
light
of
day.
Among
all
the
towers,
there
is
one
tower
of
a
gem
in
the
middle,
Malchut,
whose
entirety
is
called
a
“tower”
and
a
“gem.”
Hence,
her
particular
degrees
are
also
called
“towers.”
The
tower
of
the
gem
in
the
middle
is
the
middle
line
of
Malchut,
who
receives
from
the
middle
line
of
ZA.
She
rises
to
the
height
of
the
firmament,
meaning
makes
a
coupling
with
GAR
of
ZA,
and
her
own
quality,
Hochma,
is
invisible
in
her
then,
until
that
time
when
she
is
revealed,
where
through
the
reading
of
the
Torah,
the
illumination
of
Hochma
is
revealed
in
her.
The
tower
of
strength
is
the
box
in
which
to
place
the
book
of
Torah,
which
is
strength,
illumination
of
Hochma,
called
“strength.”
To
place
in
it,
to
place
illumination
of
Hochma
in
the
tower,
in
Malchut,
and
to
take
it
out
from
the
hall
from
which
the
Torah
comes
out.
ZA,
who
is
called
Torah,
comes
out
and
receives
his
lights
from
the
hall,
which
is
Bina.
The
tower,
the
box,
is
the
name
of
the
Lord,
Malchut,
who
is
called
the
name
of
the
Lord.
It
must
be
in
six
degrees,
in
the
VAK
of
Malchut,
since
Hochma
is
not
revealed
in
the
GAR
of
Malchut,
but
only
in
her
VAK.
“The
righteous
will
run
into
it,”
meaning
the
bestowal
of
illumination
of
Hochma
is
through
Yesod
of
ZA,
which
is
possible
in
a
book
of
Torah,
which
rises
to
the
sixth,
and
is
possible
in
the
tower,
which
receives
from
Yesod
of
ZA.
In
that
tower
that
rises
between
the
towers,
in
the
tower
in
the
middle,
stands
one
light
in
the
shape
of
a
book
of
Torah,
the
illumination
of
Hochma
in
the
shape
of
the
middle
line.
However,
it
is
unseen
there
due
to
the
illumination
of
the
coupling
of
ZA,
where
there
is
no
place
for
the
disclosure
of
illumination
of
Hochma.
The
Hochma
in
Malchut
is
called
a
“bird.”
When
that
bird
comes,
when
the
time
of
illumination
of
the
bird
comes,
which
is
the
Hochma
in
Malchut,
it
takes
the
tower
from
its
place,
taking
the
entirety
of
Malchut,
called
a
“tower,”
from
her
place,
the
place
of
the
coupling
of
GAR
of
ZA,
called
the
“height
of
the
firmament,”
and
places
the
tower
in
the
middle
of
the
court.
VAK
of
Malchut
is
called
a
“court.”
The
innermost
hall
and
the
Holy
of
Holies
are
GAR
of
Malchut.
Since
Hochma
is
revealed
only
in
a
place
of
VAK,
she
puts
the
tower
into
the
court,
the
place
of
VAK,
in
the
middle
line
in
it,
inside
the
wings
of
the
Cherubim.
The
Cherubim
are
small
Panim
[face],
ZON
in
posterior
Mochin.
They
have
wings
to
cover
the
GAR
of
Hochma.
this
is
why
she
places
the
tower
under
those
wings,
so
that
GAR
of
Hochma
are
not
revealed.
This
is
regarded
as
a
descent
with
respect
to
Malchut,
since
previously,
she
was
in
a
coupling
with
GAR
of
ZA,
the
height
of
the
firmament,
and
now
she
has
descended
to
the
phase
of
a
court,
VAK,
and
under
the
wings
of
a
small
face,
the
Cherubim,
GAR
of
VAK.
His
height
being
to
the
top
of
the
sky,
which
was
in
the
coupling
with
GAR
of
ZA,
called
sky,
was
lowered
and
entered
under
the
Cherubim,
which
descended
under
the
small
face,
regarded
as
VAK
of
Mochin,
posterior,
since
Hochma
is
not
revealed
in
Malchut,
but
in
her
posterior
vessels.
The
walls
of
the
tower
are
between
the
heads
of
the
Cherubim.
The
walls
are
the
judgments
that
are
revealed
with
the
Hochma,
which
guard
so
the
external
ones
do
not
come
near
the
GAR
of
Hochma,
which
are
regarded
as
the
walls
of
the
tower,
which
guard
from
the
external
ones.
These
judgments
are
in
the
heads
of
the
Cherubim,
to
repel
the
external
ones
from
there.
141.
There
are
three-hundred
doors
in
the
tower.
In
the
door
in
the
middle
stands
that
light
of
the
shape
of
a
book
of
Torah
in
which
the
king
of
Israel
is
destined
to
read
in
the
portion
HakHel
[gather].
This
will
be
the
Messiah
king,
and
none
other.
Three-hundred
doors
imply
GAR,
where
each
consist
of
one-hundred.
The
door
in
the
middle
implies
the
middle
line.
Reading
the
portion
HakHel
is
disclosure
of
GAR
of
Hochma,
which
will
be
revealed
only
at
the
end
of
correction.
At
that
time,
the
Messiah
king
will
read
in
it,
but
not
before
the
end
of
correction.
142.
In
the
illumination
of
VAK
of
Hochma
in
that
book
of
Torah,
happy
is
he
who
hears
from
the
mouth
of
the
Messiah
the
sound
of
the
pleasantness
of
his
words,
from
those
hidden
things
that
he
interprets
in
the
Torah,
with
the
light
of
that
book
of
Torah
in
all
the
beginnings
of
months
and
on
Sabbaths
and
special
days
and
occasions.
When
they
want
to
rise
to
the
seminary
of
the
firmament,
the
seminary
of
Matat,
everyone
gathers
to
the
Messiah
king,
who
interprets
for
them
words
of
Torah.
Through
the
sweetness
of
his
words
and
the
yearning,
they
rise
to
the
seminary
of
the
firmament.
143.
When
a
tower
stands
in
the
middle
of
the
court,
and
the
door
in
the
middle
line
in
the
tower
is
open,
those
Cherubim
open
their
mouths
and
spread
their
wings
to
hide
the
GAR
of
Hochma,
and
shine
on
that
door
with
the
upper
light.
That
book
of
Torah
is
open,
and
the
Cherubim
open
and
say,
“How
plentiful
is
Your
goodness,
which
You
have
treasured
for
those
who
fear
You.”
Afterwards,
they
close
the
doors
and
the
book
of
Torah
is
rolled
up.
144.
Who
saw
the
shining
light
of
that
book
of
Torah,
all
of
it
a
shining
light.
Its
letters
are
flames
of
fire
from
four
colors,
which
are
from
the
upper
world,
all
of
them
protruding
and
glittering.
No
one
can
stand
in
them
besides
the
Messiah
king.
The
illumination
of
Hochma
in
Malchut
is
drawn
in
three
colors—white,
red,
and
green—three
lines.
However,
her
own
color,
which
is
black
or
azure,
is
not
seen
in
her,
since
all
of
her
is
sweetened
in
Bina,
in
the
point
of
the
key,
while
her
own
point,
the
lock,
is
concealed
and
invisible.
Conversely,
in
ZA,
the
point
of
the
lock
operates,
as
well,
which
is
why
there
is
no
place
for
the
revelation
of
Hochma
in
ZA,
but
in
Malchut.
145.
The
door
in
the
tower
is
closed,
the
Cherubim
subside,
and
the
tower
flies
and
stands
in
its
place
among
the
rest
of
the
towers,
returning
to
its
coupling
of
GAR
with
ZA.
Then
the
quality
of
Malchut
disappears
again,
as
she
is
incorporated
with
ZA.
The
Crown
of
the
Messiah
146.
At
the
door
in
the
middle
of
the
doors
of
the
tower,
there
is
a
high
and
honorable
crown
of
gold.
It
is
concealed,
currently
invisible,
etched
and
engraved
with
various
precious
stones.
It
is
destined
to
be
on
the
head
of
the
Messiah
king
when
he
climbs
up
the
tower,
and
two
eagles,
one
on
this
side,
and
one
on
that
side,
take
the
crown
in
their
hands.
147.
When
the
Messiah
king
climbs
up
the
tower,
the
eagles
are
established
and
take
the
crown.
When
he
begins
to
read
in
the
Torah,
another
door
will
open
and
that
dove
will
come
out
from
there,
which
Noah
sent
in
the
days
of
the
flood,
as
it
is
written,
“And
he
sent
out
the
dove.”
The
dove
with
the
emphasis
on
the
“the,”
that
famous
dove,
of
which
the
first
did
not
speak
and
did
not
know
what
it
is.
But
from
here
it
comes
out
and
performs
a
mission.
148.
When
it
is
written,
“and
she
did
not
return
to
him
anymore,”
Adam
did
not
know
where
she
went.
She
returned
to
her
place
and
was
concealed
in
that
door.
She
will
take
the
crown
in
her
mouth
and
place
it
on
the
head
of
the
Messiah
king,
coming
and
does
not
coming.
And
then
it
is
written,
“you
set
a
crown
of
gold
upon
his
head.”
149.
Since
the
Messiah
king
will
be
reading
in
the
book
of
Torah,
two
eagles
will
rise,
one
from
here
and
one
from
here,
and
the
dove
lowers
herself
to
come
down,
and
the
Messiah
king
comes
down,
with
the
crown
on
his
head,
down
to
the
last
degree,
and
two
eagles
fly
up
on
his
head,
and
the
dove
returns
with
a
crown
in
her
mouth,
and
these
two
eagles
welcome
her.
150.
King
David
is
called
a
“fresh
olive”
before
the
Creator,
as
it
is
written,
“and
I
am
like
a
fresh
olive
in
the
house
of
God.”
An
olive
leaf
is
the
Messiah
king,
the
son
of
David.
This
is
what
that
dove
implied
in
the
days
of
Noah,
as
it
is
written,
“And
behold,
in
her
mouth
was
a
preyed
olive
leaf.”
The
olive
leaf
is
the
Messiah.
The
dove
preyed
and
snatched
his
honor,
the
crown,
with
her
mouth,
as
the
crown
stands
on
his
head
and
receives
honor
from
that
dove.
It
is
written
“preyed”
in
male
form
[in
Hebrew],
and
not
preyed
in
female
form,
which
is
as
a
male,
who
performs
strongly
and
wins.
That
dove
is
a
male,
since
the
name
dove,
by
which
she
is
called,
is
written
once
in
female
form
and
once
in
male
form.
When
she
receives
this
honor,
she
is
called
by
a
male
form.
At
the
breaking
of
the
Nekudim,
the
vessels
broke
into
320
sparks.
This
is
so
because
eight
kings
broke,
and
in
each
king,
there
were
four
phases
HB
TM,
and
in
each
one
ten
Sefirot,
which
are
forty
phases
in
each
king.
Thus,
eight
times
forty
are
320
phases,
called
320
sparks.
They
were
corrected
by
the
emanator
himself
in
the
world
of
correction.
Afterwards,
through
the
sin
of
the
tree
of
knowledge,
they
fell
back
into
the
shells.
All
our
actions
during
the
6,000
years
are
only
to
correct
these
320
sparks.
When
their
correction
is
complete,
this
will
be
the
end
of
correction,
as
it
is
written,
“And
death
will
be
swallowed
up
forever.”
However,
we
are
unable
to
correct
all
of
these
320
sparks,
since
the
phases
of
Malchut
in
the
ten
Sefirot
in
each
phase
are
the
phase
of
lock,
which
does
not
receive
correction.
We
have
the
strength
to
correct
only
the
first
nine
in
each
phase,
where
there
is
the
Malchut
of
the
key,
which
is
corrected
in
Bina
and
incorporated
in
Yesod.
However,
the
Malchuts
themselves,
which
are
the
lock,
we
have
no
power
to
correct.
Thus,
they
are
eight
kings,
with
four
phases
in
each,
and
they
are
thirty-two
phases,
where
we
can
correct
the
first
nine
of
each
phase.
They
are
nine
times
thirty-two,
which
are
288
phases,
and
the
final
phase
in
the
ten
Sefirot,
the
final
thirty-two,
we
cannot
correct.
The
truth
is
that
we
do
not
need
to
correct
more
than
those
288
phases
that
are
corrected
in
Malchut
of
the
key,
called
the
middle
point
in
the
world.
The
final
thirty-two,
which
are
the
thirty-two
Malchuts
from
the
phase
of
the
quality
of
judgment,
called
lock,
do
not
need
correction
on
our
part
at
all.
Rather,
by
fully
correcting
all
288
phases,
all
the
lights
that
came
out
from
these
288
gather
into
one
place,
and
then
the
final
thirty-two
are
corrected
by
themselves,
as
it
is
written,
“And
I
will
remove
the
stony
heart
from
your
flesh,”
which
is
the
final
thirty-two,
whose
correction
comes
from
gathering
the
288.
The
Messiah
king
receives
all
of
the
above
correction
and
redeems
Israel,
and
corrects
the
whole
world
down
to
the
last
degree.
For
this
reason,
the
end
of
correction
is
regarded
as
the
kingship
of
the
Messiah
king,
when
a
crown
of
gold
is
placed
on
his
head.
The
correction
is
divided
into
two
phases,
1)
the
288,
where
all
our
work
is
in
them,
and
2)
the
stony
heart,
where
we
do
not
need
to
work,
and
it
is
also
forbidden
to
work
in
it,
since
it
is
corrected
by
itself
by
completing
the
288.
For
this
reason,
we
also
discern
these
two
phases
in
the
crown
of
the
Messiah:
1)
the
actual
crown,
which
is
the
sorting
of
the
288,
which
is
done
through
our
work
during
the
6,000
years,
2)
placing
the
crown
on
the
head
of
the
Messiah,
which
is
the
actual
end
of
correction.
That
is,
the
gathering
of
all
the
lights
that
emerged
from
the
sorting
of
the
288
sparks,
where
through
their
gathering,
the
stony
heart
is
corrected,
which
is
the
end
of
correction,
this
is
regarded
as
placing
the
crown
on
the
head
of
the
Messiah.
The
crown
of
gold,
the
crown
of
the
Messiah,
is
at
the
door
in
the
middle
of
the
doors
of
the
tower,
in
the
middle
point,
which
receives
from
the
middle
line,
in
the
key.
There
she
is
gradually
completed
by
sorting
the
288
sparks
through
our
work.
The
illuminations
of
all
6,000
years
are
received
only
in
Malchut
of
the
key,
which
is
Yesod
of
Malchut,
but
it
is
not
actually
Malchut.
For
this
reason,
she
is
regarded
as
the
middle
line,
like
Yesod.
Before
she
is
fully
completed,
she
is
completely
invisible,
except
at
the
end
of
correction.
She
is
destined
to
be
on
the
head
of
the
Messiah
king
when
he
climbs
up
the
tower.
In
the
future,
at
the
end
of
correction,
when
the
Messiah
king
climbs
up
that
tower
to
read
the
book
of
Torah
in
the
portion
HakHel.
Reading
the
book
of
Torah
is
a
revelation
of
the
illumination
of
Hochma.
The
portion
HakHel
[gather]
implies
the
gathering
of
all
the
lights
in
the
book
of
Torah
to
one
place,
which
is
placing
the
crown
on
the
head
of
the
Messiah.
However,
there
are
two
phases
in
it:
1)
the
actual
crown,
the
lights
of
the
book
of
Torah,
which
are
revealed
in
her
during
the
6,000
years.
This
comes
only
from
the
middle
line,
and
this
is
considered
the
ascent
of
the
Messiah
king
to
the
tower,
when
he
has
still
not
read
in
the
portion
HakHel.
It
was
said
about
this,
“And
two
eagles,”
the
face
of
an
eagle
is
the
middle
line,
containing
the
two
lines
right
and
left,
Hassadim
and
Hochma.
Hence,
they
are
two
eagles,
one
on
this
side,
Hassadim
on
the
right,
and
one
on
that
side,
Hochma
on
the
left.
The
eagles
are
corrected
and
take
the
crown.
That
crown
is
assembled
from
the
correction
of
the
eagles,
the
two
sides
in
the
middle
line.
They
take
the
crown
because
they
gather
it
one
at
a
time
through
sorting
the
288
sparks.
This
is
the
first
phase.
2.
Now
The
Zohar
speaks
of
a
second
phase,
which
is
placing
the
crown
on
the
head
of
the
messiah.
It
says
that
when
he
begins
to
read
the
portion
HakHel,
which
is
the
gathering
of
all
the
lights
of
the
288
sparks
into
one
place,
which
reveal
the
correction
of
the
stony
heart,
this
is
the
placing
of
the
crown
on
the
head
of
the
Messiah,
another
door
will
open,
a
door
that
is
not
from
the
middle
line,
but
a
door
of
Malchut
of
the
lock,
Malchut
of
the
quality
of
judgment
herself,
whose
correction
has
come
through
reading
the
portion
HakHel.
From
there,
that
dove
will
come
out,
which
Noah
sent
in
the
days
of
the
flood,
which
is
Malchut
of
the
lock,
as
it
is
written,
“and
he
sent
out
the
dove.”
The
dove,
with
the
capital
“the,”
that
famous
dove,
that
notable
one,
who
is
the
lock,
of
which
the
first
did
not
speak
and
did
not
know
what
she
is.
She
is
as
it
is
written,
“A
path
that
the
eagle
does
not
know,”
where
the
eagle
is
Moses,
who
did
not
know
it.
Rather,
she
comes
out
from
here,
she
comes
out
from
the
side
door
and
does
a
mission,
and
returns
to
her
place
and
is
hidden
in
that
door,
since
the
point
of
the
key,
the
door
in
the
middle,
controls
the
sorting
of
the
lights,
and
the
point
of
the
lock
is
concealed
and
is
unseen.
During
the
reading
of
the
portion
HakHel,
when
all
the
lights
gather
into
one
place
and
the
stony
heart
is
corrected,
she
will
place
the
crown
on
the
head
of
the
Messiah.
“Comes
and
does
not
come,”
as
the
crown
does
not
settle
on
his
head
right
away.
Rather,
at
first
it
reaches
and
does
not
reach,
and
then
it
settles
in
its
entirety
for
eternity.
Since
the
Messiah
king
will
be
reading
in
the
book
of
Torah,
in
the
portion
HakHel,
two
eagles
will
rise,
one
from
here
and
one
from
here,
carrying
the
crown,
which
comes
from
the
middle
line.
And
the
dove,
the
lock,
lowers
herself
and
descends
to
her
degree,
which
is
the
final
phase
of
the
320
sparks,
called
the
“stony
heart,”
as
there
is
no
degree
lower
than
it,
and
from
there,
she
places
the
crown
on
the
head
of
the
Messiah.
And
the
Messiah
king
comes
down
with
the
crown
on
his
head,
down
to
the
last
degree,
since
after
the
final
degree
is
corrected,
the
Messiah
comes
down
with
the
crown
to
rule
down
to
the
end
of
all
the
degrees.
At
first,
the
crown
still
does
not
settle
on
his
head.
Rather,
it
comes
and
does
not
come.
For
this
reason,
two
eagles
fly
up
on
his
head,
the
same
two
eagles
that
took
the
crown
and
gave
it
to
the
dove.
The
dove
returns
with
a
crown
in
its
mouth,
returning
and
receiving
the
crown
of
the
Messiah,
and
the
two
eagles
accept
it
back
since
the
crown
is
theirs.
Then,
after
some
time,
the
crown
will
settle
on
the
head
of
the
Messiah
for
eternity.
King
David
is
called
a
“fresh
olive,”
which
is
Malchut
of
the
key,
who
is
fresh,
and
all
the
lights
are
extended
through
her.
An
olive
leaf
is
the
Messiah
king,
Malchut
of
the
lock.
Since
she
is
the
root
of
Malchut
of
the
key,
she
is
called
an
olive
leaf,
raising
the
fresh
olive,
the
key.
This
is
what
that
dove
implied
in
the
days
of
Noah,
as
it
is
written,
“And
behold,
in
her
mouth
was
a
preyed
olive
leaf.”
The
olive
leaf
is
the
Messiah.
The
prey
is
since
the
dove
snatched
his
honor,
snatching
the
crown
from
the
eagles.
In
her
mouth,
in
the
lock
in
her
mouth,
that
the
crown
stands
on
his
head,
and
also
that
the
crown
receives
honor.
It
is
all
from
that
dove.
The
matter
of
snatching
implies
that
it
seems
as
though
he
snatches
something
that
is
not
his,
since
the
whole
crown
comes
out
from
the
phase
of
the
middle
line
and
from
Malchut
of
the
key,
in
which
the
sorting
of
all
288
sparks
were
done,
and
from
which
the
crown
was
made.
But
in
the
end,
the
dove
comes,
Malchut
of
the
lock,
and
snatches
all
that
honor
from
the
possession
of
the
eagles
and
from
Malchut
of
the
key,
and
places
it
on
the
head
of
that
Messiah,
who
is
extended
from
her
Malchut,
which
is
why
it
is
called
an
olive
leaf.
This
is
why
it
is
implied
by
the
word
“snatching.”
151.
When
that
tower
returns
to
its
place
after
the
reading
of
the
Torah,
when
Malchut
returns
to
connect
with
the
GAR
of
ZA,
it
shines
like
sunlight,
like
the
light
of
ZA,
who
is
called
“sun,”
which
is
covered
Hassadim,
as
it
is
written,
“And
his
throne
before
Me
like
the
sun.”
Malchut,
who
is
called
a
“throne,”
is
as
the
sun,
ZA.
Although
he
has
another
throne,
in
miracles
and
great
signs,
meaning
that
before
the
return
of
the
tower
to
GAR
of
ZA,
she
is
called
a
throne,
as
well,
in
great
signs,
in
Hochma,
still,
it
is
not
about
this
one
that
it
is
written,
“And
his
throne
…
like
the
sun.”
Rather,
after
her
return
to
ZA,
she
is
called
this.
At
the
top
of
that
tower,
since
it
is
below,
before
it
returns
to
GAR
of
ZA,
there
are
birds
of
fire
that
tweet
when
the
bird
rises.
When
Hochma
of
Malchut,
called
a
“bird,”
is
revealed,
birds
of
fire
are
revealed.
There
is
fire
in
them,
judgments
to
remove
the
external
ones.
They
tweet
pleasant
tweets,
and
there
is
no
pleasantness
and
melody
like
that
pleasantness.
152.
Above
all
of
them,
in
Bina,
there
are
other
kinds
and
other
turtles
flying
in
the
air,
in
the
ascent
of
Malchut
to
Bina,
which
is
the
matter
of
Yod
entering
the
light
of
Bina
and
the
light
becoming
air.
They
ascend
and
descend,
ascend
and
descend.
When
the
Yod
enters
the
Avir
[air],
they
descend
to
the
bottom
degree,
and
when
the
Yod
exits
the
Avir,
the
Avir
returns
to
being
Ohr
[light],
and
they
rise
up
again
and
never
grow
silent.
This
is
so
because
the
big
letters,
which
are
Bina,
and
the
small
letters,
which
are
Malchut,
fly
between
them.
Sometimes,
small
letters
ascend
in
big
letters,
Malchut
in
Bina,
and
sometimes,
small
letters
exit
the
big
letters
once
more,
and
Malchut
exists
Bina
once
again,
as
the
Yod
enters
the
light
and
exits
the
light.
Flying
Letters
153.
When
the
letters
fly,
a
person
sees
writing
in
the
air,
from
big
letters,
which
are
Bina,
for
the
time
being.
“In
the
beginning,
God
created
the
heaven
and
the
earth.”
These
words
are
from
Bina,
big
letters.
Afterwards,
small
letters
strike
them:
Malchut
ascends
and
strikes
Bina,
which
diminishes
her.
This
is
the
Yod
that
entered
the
light
and
became
air,
and
they
fly
and
the
verse,
“And
God
said,
‘Let
there
be
light,’
…
And
God
saw
that
the
light
was
good,”
is
seen
from
them.
Afterwards,
the
small
letters
return
and
strike
the
big
letters,
when
Malchut
rises
once
again
to
Bina
and
diminishes
her,
and
the
verse,
“And
God
said,
‘Let
there
be
a
firmament’”
is
seen
from
them.
So
it
is
with
all
the
work
of
creation.
The
works
of
these
letters
is
great
wonders
and
a
joy
to
the
eyes.
Happy
is
the
people
that
awaits
all
this.
The
whole
of
the
work
of
creation
came
out
at
the
entry
of
the
Yod
into
the
light
of
Bina
and
her
becoming
air.
At
that
time,
the
Katnut
[smallness/infancy]
came
out,
and
afterwards,
upon
the
exit
of
the
Yod
from
the
air,
the
Gadlut
[greatness/adulthood]
came
out,
which
is
the
words
“Let
there,”
written
in
every
utterance
in
the
work
of
creation.
“Let
there
be
light,”
all
that
emerges
and
is
emanated
in
the
worlds,
is
emanated
in
these
words.
It
was
said,
“a
person
sees
writing
in
the
air,
from
big
letters,
which
are
Bina,
for
the
time
being.
‘In
the
beginning,
God
created.’”
This
is
for
the
time
being.
But
when
the
words
“Let
there
be
light”
come,
small
letters
strike
them,
meaning
that
Malchut
strikes
Bina
in
the
word
“And
there
was.”
Likewise,
afterwards,
the
small
letters
return
and
strike
the
big
letters,
where
Malchut
rises
once
again
to
Bina
and
diminishes
her,
and
the
verse,
“And
God
said,
‘Let
there
be
a
firmament’”
is
seen
from
them.
In
this
verse,
too,
he
precedes
with
beating
Bina
with
Malchut
in
the
words
“And
there
was,”
as
so
it
was
in
every
utterance.
154.
One
who
guards
the
covenant
places
himself
behind
the
Shechina
[Divinity],
and
the
Shechina
in
front
of
him.
And
who
guards
him
from
behind?
The
greatest
and
highest
guarding
guards
him,
the
upper
righteous,
Yesod
of
ZA,
who
guards
him
with
much
love.
He
enters
between
the
righteous,
Yesod,
and
justice,
Malchut,
and
is
guarded
from
all
sides:
Yesod
behind
him
and
Malchut
in
front
of
him.
Happy
is
one
who
guards
that
covenant.
This
is
why
in
Israel,
all
the
males,
who
guard
that
token
of
the
covenant
before
the
Creator,
will
be
seen,
as
it
is
written,
“Three
times
a
year
all
your
males
shall
be
seen.”
Who
is
it
who
can
harm
a
son
whose
father
is
here
and
whose
mother
is
here,
and
he
is
in
the
middle
between
them?
It
is
when
he
is
behind
the
Hey,
specifically
behind
the
Malchut.
The
covenant
is
circumcision
and
Priaa
[removal
of
the
foreskin].
Through
the
Priaa,
the
illumination
of
Hochma
is
revealed.
For
this
reason,
one
who
guards
his
covenant
is
rewarded
with
revealing
of
the
illumination
of
Hochma.
It
is
known
that
the
illumination
of
Hochma
comes
from
Malchut.
Through
the
Priaa,
she
is
received
only
from
below
upward.
It
follows
that
when
he
guards
his
covenant,
he
places
Malchut
in
front
of
him,
as
he
receives
the
illumination
of
Hochma
from
Malchut
and
above,
and
the
Hochma
does
not
come
to
him
from
Malchut,
since
she
is
not
bestowed
upon
from
Malchut
and
back.
Since
he
guards
the
covenant
so
as
not
to
draw
from
Malchut
from
above
downward,
you
find
that
he
is
behind
Malchut,
not
drawing
her
face
to
him,
not
receiving
from
her.
Since
he
does
not
draw
the
Hochma
from
Malchut
to
himself,
who
guards
him
from
behind?
After
all,
the
light
of
Hochma
guards
a
person
from
all
the
harm-doers!
There
is
great
guarding
because
Yesod
of
ZA
bestows
upon
him
revealed
Hassadim,
and
you
find
that
the
face
of
Yesod
of
ZA
is
toward
him.
Thus,
the
face
of
Yesod
toward
him
is
to
his
back,
and
the
back
of
Malchut
is
toward
his
face,
and
he
is
between
them,
between
Yesod
of
ZA
and
Malchut.
Who
can
harm
a
son
whose
father
is
from
here
and
whose
mother
is
from
here,
and
he
is
between
them,
since
Yesod
of
ZA
is
his
father
and
Malchut
is
his
mother,
since
the
souls
of
Israel
are
born
from
Yesod
and
from
Malchut?
A
Wellspring
of
Water
155.
When
the
firmament,
ZA,
revolves
in
a
rolling,
when
it
rolls
its
three
lines
in
three
places,
at
which
time
the
Hochma
is
revealed,
it
plays
a
melody,
for
the
Hochma
is
revealed
in
a
melody.
From
the
sound
of
the
moaning
of
the
springing
water,
meaning
the
abundance
of
Hassadim
that
control
ZA,
that
melody
is
not
known,
for
the
lower
ones
cannot
receive
from
it
because
Hochma
is
not
revealed
in
the
place
of
ZA,
but
in
the
place
of
Malchut,
in
the
bottom
Hochma.
All
those
basins
on
the
four
sides
of
ZA,
the
four
Malchuts
in
the
four
sides,
HG
TM
of
ZA,
which
are
called
“basins,”
are
full
of
springing
water,
full
of
Hassadim,
which
they
receive
from
the
wellsprings
of
ZA,
and
they
are
covered
from
Hochma
since
they
are
in
the
place
of
ZA.
One
who
is
inside,
who
is
rewarded
with
receiving
from
it,
stands
there
in
two
sides:
One
is
in
joy,
as
there
is
no
joy
in
the
world
like
that
joy,
to
observe
the
verse,
“Serve
the
Lord
with
gladness,”
and
one
is
with
fear,
as
there
is
no
fear
in
the
world
like
that
fear,
to
observe
the
verse,
“Serve
the
Lord
with
fear.”
156.
One
wellspring
of
water
that
springs
from
the
east,
from
Tifferet,
the
middle
line
of
ZA,
incorporates
right
and
left.
All
the
people
in
the
world
do
not
praise
it,
as
it
unites
right
and
left
and
opens
all
the
lights
in
Bina,
Hassadim
and
Hochma
together,
and
extends
them
to
the
lower
ones.
In
the
place
where
it
is
born,
to
the
east,
its
depth
and
height
are
no
more
than
the
little
finger.
That
is,
in
the
beginning
of
its
birth,
the
origin
of
the
middle
line
is
only
the
strength
of
the
screen
of
Hirik
in
it,
called
the
“little
finger.”
With
it,
it
subdues
the
left
line
and
unites
it
with
the
right,
and
all
the
Mochin
emerge
from
that
unification.
157.
When
the
water
springs
and
rises,
all
kinds
of
gems
in
the
world
rise
up.
When
the
water
in
the
east,
in
the
middle
line
of
ZA,
bestow
illumination
of
Hochma
to
Malchut,
whose
degrees
are
called
“gems,”
they
rise
up,
since
the
illumination
Hochma
in
them
shines
only
from
below
upward.
They
do
not
fall
outside
as
they
do
not
shine
from
above
downward,
for
then
they
would
be
regarded
as
having
fallen
outside,
to
the
shells.
The
illumination
of
Hochma
that
is
received
in
them
is
in
three
lines,
one
at
a
time.
They
are
three
colors—white,
red,
green—and
each
of
them
contains
all
three.
Now
they
are
seen
in
one
color,
and
for
the
time
being,
they
fall,
meaning
that
that
color
has
passed
from
them
for
the
time
being.
At
that
time,
other
gems
rise
up,
in
a
different
color.
It
is
likewise
with
all
the
colors
in
the
world,
all
the
colors
of
Malchut,
who
is
called
“world,”
whose
root
is
white,
black,
red.
These
gems
fall
one
by
one;
one
sinks
and
the
other
rises.
They
do
not
fall
outside,
for
they
do
not
bestow
from
above
downward
to
the
external
ones.
158.
A
button
and
a
flower,
GAR
of
Hochma,
surround
that
wellspring.
They
surround
as
surrounding
light
round
about,
and
do
not
shine
inside
the
wellspring.
All
the
people
in
the
world
cannot
grasp
those
colors
in
them,
since
they
are
GAR,
for
all
of
them
are
blazing
flames
and
they
cannot
look
at
them.
This
is
why
the
importance
of
their
actions
is
unknown.
The
leaves
in
the
flower
sparkle
in
several
colors.
159.
A
work
of
embroidery,
which
is
the
craft
of
the
master
of
the
world,
covers
the
375
Cherubim
below
them
after
other
partitions
inside,
since
these
partitions
surround
the
court
from
within.
The
work
of
embroidery
is
an
embroidery
of
three
colors—white,
red,
green—three
lines.
Their
correction
is
in
four
shapes:
lion,
ox,
eagle,
and
man.
Through
this
work
of
embroidery,
the
illumination
of
Hochma
is
corrected
with
Hassadim,
and
both
shine
in
utter
beauty
and
wholeness.
Cherubim
are
small
Panim
[face/anterior],
posterior
Mochin.
It
is
called
“not
375,
falling
of
the
face,
as
it
is
written,
“but
for
Cain
and
his
offering
he
had
no
regard
…
and
his
face
fell,”
fell
to
the
posterior.
However,
anterior
illumination
is
called
375,
and
in
order
to
return
the
anterior
illumination
to
the
Cherubim,
they
must
receive
the
cover
of
the
work
of
embroidery
that
covers
their
GAR,
so
they
do
not
shine,
and
then
they
return
to
the
state
of
375
and
to
the
state
of
anterior
Mochin.
The
Cherubim
suckle
from
the
left
line
of
Bina,
after
other
partitions
that
are
inside,
standing
after
the
partitions,
which
are
Bina.
A
partition
is
made
by
mixing
threads
with
one
another.
Likewise,
for
Bina
to
be
able
to
bestow
upon
the
world,
she
raised
Malchut
to
her
and
mixed
with
her,
like
the
threads
of
the
partitions,
without
recognizing
which
is
Bina
and
which
is
Malchut.
That
Bina
is
clothed
in
the
internality
of
the
court,
which
is
Malchut.
By
the
force
of
those
around
the
court
from
within,
who
surround
the
court
inside
the
court,
as
they
are
Bina,
which
is
the
internality
of
Malchut.
160.
Above
the
Cherubim,
those
grapevines
are
spread.
Under
the
grapevines
there
are
the
Cherubim,
all
spreading
their
wings.
They
are
integrated
in
one
another.
Anyone
who
looks
at
these
grapevines,
his
face
shines
like
the
sunlight.
The
grapevines
are
anterior
Mochin,
which,
under
the
grapevines,
are
the
Cherubim.
The
posterior
of
the
grapevines
are
the
Cherubim,
and
they
all
spread
their
wings,
as
their
wings
cover
the
illumination
of
GAR.
The
Cherubim
and
the
grapevines
are
incorporated
in
one
another,
and
the
Cherubim,
too,
return
to
the
state
of
anterior,
joined
together
with
the
grapevines.
Anyone
who
looks
at
these
grapevines,
his
face
shines,
as
they
are
anterior
Mochin,
like
the
sunlight,
like
the
light
of
ZA,
called
“sun.”
161.
The
partitions,
which
are
the
lights
of
Bina
that
are
clothed
in
Malchut,
which
spread
around
the
court
from
within,
are
all
embroidered
with
threads
that
shine
in
many
colors,
where
threads
of
Bina
and
threads
of
Malchut
are
embroidered
and
entangled
with
each
other,
and
they
shine
together.
Threads
are
illuminations
of
Hassadim.
They
blaze
in
four
kinds
of
radiance
of
fire,
which
are
illuminations
of
the
left
line,
illuminations
of
Hochma
that
shine
with
judgments,
and
which
are
called
“fire.”
The
flames
subside,
and
lights
and
colors
rise
up,
shining
only
from
below
upward,
as
during
the
Katnut
[smallness/infancy],
they
shine
only
from
below
upward.
At
that
time,
they
beat
one
another,
as
the
illuminations
of
Malchut
beat
the
illuminations
of
Bina
and
diminish
them.
162.
There
are
6,000
basins
in
those
partitions,
Malchuts
that
receive
VAK
of
Hochma
from
the
partitions,
which
are
six,
corresponding
to
HGT
NHY,
and
they
are
one-thousand
since
Hochma
is
called
one-thousand.
Four
colors
are
to
the
four
sides
of
the
court,
HG
TM.
These
are
big,
VAK
of
Gadlut
[greatness/adulthood],
and
a
wellspring
of
living
water
to
each
side,
Hassadim
and
Hochma
together.
“Water”
is
after
the
Hassadim.
“Living”
is
after
the
Hochma.
They
fall
into
those
basins
and
are
swallowed
in
their
places,
as
they
are
not
bestowed
from
above
downward,
outside
their
place.
These
waters
do
not
know
where
they
are
going,
for
because
they
are
with
Hochma,
which
is
not
bestowed
from
above
downward,
they
have
no
knowledge
where
they
are
going.
163.
In
the
middle
of
the
court,
in
the
middle
line
of
Malchut,
all
of
Israel
will
rise
and
fear
the
holy
king.
All
of
Israel
receive
from
her
Hochma,
which
is
called
“seeing.”
On
the
south
side
of
the
court,
the
right
line
of
Malchut,
Hesed,
a
wellspring
of
water
is
born,
and
it
seems
as
though
the
water
will
wash
over
the
whole
world.
One
who
enters
it,
enters
knee
deep.
Should
a
mighty
one
enter
it,
he
will
enter
knee
deep.
If
a
baby
enters
it,
it
will
enter
knee
deep.
One
who
drinks
from
it
grows
wise;
he
will
be
grow
wise
in
wisdom.
The
root
of
the
three
lines
is
the
dots
Holam-Shuruk-Hirik.
The
wellspring
of
water
is
the
light
of
Hesed,
whose
source
is
the
right
line,
the
south
of
the
court.
The
birth
of
the
light
of
Hesed
is
through
the
ascent
of
Malchut
to
Bina,
which
was
diminished
from
GAR
to
VAK.
This
is
the
dot
of
Holam.
On
the
south
side
of
the
court,
on
the
right
line,
which
is
the
dot
of
Holam,
through
the
ascent
of
Malchut
to
Bina,
the
wellspring
of
water
is
born,
the
root
of
Hesed.
At
that
time,
it
seems
as
though
Malchut
will
no
longer
emerge
from
Bina,
and
Bina
will
not
return
to
GAR
so
that
the
Hassadim
will
not
be
canceled.
It
seems
that
the
water,
Hassadim
that
were
born
by
the
ascent
of
Malchut,
will
wash
over
the
whole
world,
destroying
the
world
from
the
construction
of
GAR,
and
the
GAR
will
no
longer
return
to
the
world,
which
is
regarded
as
the
ruin
of
the
world.
However,
this
was
not
so.
Rather,
through
the
left
line
and
the
middle
line,
the
GAR
returned
to
Bina.
However,
at
the
time
when
the
right
line
came
out,
one
who
entered
them
lost
its
GAR,
it
was
therefore
said,
one
who
enters
them
will
enter
knee
deep,
for
the
water
will
make
his
NHY,
called
knees,
disappear,
and
when
the
NHY
of
the
vessels
disappear,
the
GAR
of
lights
disappear.
Concealing
these
GAR
applies
both
at
the
moment
of
the
birth
of
the
right
line,
through
the
ascent
of
Malchut
to
Bina,
at
which
time
she
is
called
a
“day-old
infant.”
Even
afterwards,
when
the
dot
of
Shuruk
comes
out,
when
Malchut
exits
the
Bina
in
the
left
line,
and
Bina
returns
to
GAR,
then,
too,
Malchut
does
not
come
out
from
Bina
in
the
right
line.
Hence,
a
dispute
between
right
and
left
has
been
created.
The
overcoming
of
the
right
over
the
left
is
regarded
as
the
left
line,
called
mighty
and
great,
enters
the
water
on
the
right,
and
his
NHY
of
vessels
and
GAR
of
lights
disappear.
It
was
said,
“Should
a
mighty
one
enter
it,
he
will
enter
knee
deep,”
for
if
the
left
line
enters
it
since
the
right
has
overcome
it,
its
knees
will
disappear,
the
NHY.
“If
a
day-old
infant
enters
it,
it
will
enter
knee
deep,”
for
right
at
the
birth
of
the
right
line,
anyone
who
receives
them,
his
knees
disappear,
as
well
as
the
GAR.
It
is
known
that
all
the
Mochin
that
are
revealed
to
the
lower
ones,
it
is
because
of
the
ascent
of
Malchut
to
Bina.
It
was
said,
“One
who
drinks
from
it
grows
wise;
he
will
be
grow
wise
in
wisdom,”
since
through
them,
he
has
become
suitable
to
receive
all
the
upper
Mochin.
164.
That
wellspring
always
comes
out
from
one
small
gem
on
the
south
wall.
These
waters
are
swallowed
in
their
place,
and
from
there
they
exit
the
Temple
until
they
rise
to
the
Brook
of
Acacias
and
wash
off
that
lewdness
that
the
water
of
the
Brook
of
Acacias
engendered.
Hence,
these
waters
are
in
the
court
since
those
males
that
come
to
be
seen
there,
when
they
would
drink
from
the
water,
they
did
not
fear
the
females
when
they
came
to
be
seen
before
the
holy
king.
Moreover,
through
the
water,
they
will
come
to
know
hidden
things
of
the
upper
king.
All
the
thoughts
are
forgotten
in
that
Temple,
except
for
the
thought
of
the
joy
of
the
holy
king.
Although
Malchut
exits
from
Bina
in
the
left
line,
and
Bina
returns
to
the
light
of
GAR,
since
the
Yod
exits
the
air
of
Bina
and
Bina
returns
to
light,
the
right
line
still
does
not
take
the
Yod
out
from
its
air,
as
it
is
written,
“For
He
desires
mercy,”
and
does
not
desire
the
light
of
Hochma.
That
wellspring
comes
out
from
one
small
gem,
from
Malchut
of
Malchut,
called
a
“small
gem,”
which
rose
to
Bina
of
Malchut
to
correct
her
right
line
in
the
Yod
that
entered
the
air.
These
waters
are
swallowed
in
their
place,
meaning
when
the
right
unites
with
the
left
and
Hesed
is
incorporated
with
Hochma,
and
the
Hassadim
that
are
incorporated
with
Hochma
are
bestowed
downward,
then
the
force
of
the
Yod
in
the
air,
which
causes
the
prevention
of
Hochma,
which
is
not
drawn
with
the
Hassadim,
but
they
are
rather
swallowed
in
their
place.
However,
if
Israel
sin
and
adhere
to
the
left,
as
it
was
in
the
Brook
of
Acacias,
which
is
left,
which
they
drew
through
their
sin
with
the
daughters
of
Moab,
then
the
force
of
the
Yod
in
the
air,
the
right,
which
is
mixed
with
the
water
on
the
south,
awakens
and
exits
its
place
to
diminish
the
left
and
erase
the
filth.
From
there,
they
exit
the
Temple,
only
at
the
time
of
sin,
until
they
rise
to
the
Brook
of
Acacias,
which
is
the
control
of
the
left
without
right,
when
they
adhere
to
the
daughters
of
Moab
and
to
the
Baal
of
Peor.
They
wash
that
lewdness
that
the
water
of
the
Brook
of
Acacias
engendered,
where
through
the
force
of
the
Yod
in
their
air,
they
diminish
the
left
line,
and
then
the
filth
is
erased
since
all
those
that
are
drawn
from
his
side
are
erased.
Israel
were
commanded
as
it
is
written,
“Three
times
a
year
all
your
males
shall
be
seen.”
Through
the
three
lines,
called
“three
times,”
they
draw
the
Hochma,
called
“seeing,”
in
the
state
of
the
males,
Hassadim,
so
Hochma
will
not
be
drawn
from
the
left
line
where
the
females
are,
since
it
is
forbidden
to
draw
the
Hochma
on
the
left
from
above
downward.
Rather,
it
is
permitted
to
draw
down
the
Hassadim,
the
males,
although
seeing,
Hochma,
is
incorporated
in
them.
It
is
written,
“all
your
males
shall
be
seen,”
that
there
will
be
seeing
in
the
males.
To
be
sure
that
they
do
not
draw
anything
from
the
left
side,
which
are
females,
they
would
drink
from
that
fountain
on
the
south,
in
which
the
Yod
is
in
the
air,
whose
force
repels
Hochma.
This
is
why
these
waters
were
in
the
court,
meaning
with
the
Yod
that
is
in
their
air,
since
those
males,
the
Hassadim,
which
come
to
be
seen
there,
when
they
would
drink
from
the
water
and
receive
the
strength
of
the
Yod
that
is
in
their
air,
they
did
not
fear
the
females
when
they
came
to
be
seen
before
the
holy
king.
When
they
came
to
be
seen
means
drawing
Hassadim,
in
which
Hochma
is
included.
They
will
not
awaken
in
the
females
means
that
they
will
not
awaken
to
draw
from
their
side,
which
is
the
left
line,
since
it
is
forbidden
to
draw
the
Hochma
on
the
left
from
above
downward.
Moreover,
through
the
water,
they
will
come
to
know
hidden
things
of
the
upper
king,
since
all
the
Mochin
of
ZA
are
drawn
and
come
out
from
that
correction
of
the
Yod
in
the
air.
165.
A
branch
emerges
in
the
middle
of
that
wellspring.
The
Yesod
[foundation]
and
root
of
that
branch
is
in
the
water.
That
branch
covers
worlds;
all
the
colors
in
the
world
are
seen
in
its
leaves;
its
fruit
is
not
known
and
cannot
be
known;
the
fruit
is
concealed
for
man,
as
it
is
written,
“with
his
staff
in
his
hand
because
of
the
many
days.”
One
who
is
rewarded
with
knowing
it
knows.
Although
the
wellspring
is
the
right
line,
it
contains
three
lines
since
each
of
the
three
lines
consists
of
the
three
of
them.
They
are
equal
to
each
since
in
all
of
them
there
are
right,
left,
and
the
middle
line
that
incorporates
them
together.
There
is
a
big
difference
between
the
general
middle
line
and
the
middle
line
incorporated
in
the
right.
This
is
why
it
was
said,
“A
branch
emerges
in
the
middle
of
that
wellspring,”
which
is
the
middle
line
incorporated
in
that
wellspring,
which
is
right.
It
is
not
like
the
general
middle
line,
in
which
the
right
and
left
are
attained,
one
from
above
downward
and
one
from
below
upward.
Rather,
the
middle
line
that
is
incorporated
in
the
right,
the
closer
we
come
to
it,
the
more
it
departs
upward.
All
this
is
because
the
Yesod
and
the
root
of
that
branch
is
in
the
water,
since
in
each
line,
its
Yesod
rules.
If
the
Yesod
and
the
root
is
Hesed,
all
three
lines
are
under
the
control
of
the
Hesed.
If
the
Yesod
and
the
root
are
Gevura,
all
three
lines
are
under
the
control
of
the
Gevura.
Since
the
Yesod
and
the
root
of
that
branch
is
in
the
water,
Hesed,
then
even
the
middle
line
in
it
is
also
in
the
phase
of
Hesed,
and
the
phase
of
the
left
is
not
apparent
in
it.
That
branch
covers
worlds
so
they
do
not
receive
from
the
illumination
of
Hochma.
Yet,
all
the
colors
of
the
world
are
seen
in
its
leaves,
for
in
terms
of
its
leaves,
which
are
not
for
eating,
they
only
serve
the
branch
itself.
There
are
all
the
colors
there,
white,
red,
and
green,
where
for
itself,
there
is
also
illumination
of
Hochma
there.
However,
its
fruit,
which
is
for
eating—to
draw
from
it
to
the
lower
ones—it
is
not
known
what
it
is,
and
they
cannot
know
since
there
is
no
attainment
in
it
whatsoever,
as
it
is
Hassadim
without
any
Hochma
at
all.
That
fruit
is
concealed
before
man,
as
it
is
written,
“with
his
staff
in
his
hand
because
of
the
many
days.”
That
is,
in
the
future
[end
of
correction],
when
they
are
rewarded
with
all
the
degrees,
they
will
receive
Hassadim
from
the
holy
Atik,
which
are
far
more
important
than
Hochma,
and
will
be
drawn
below,
to
the
lower
ones.
These
important
Hassadim
are
the
fruit
of
that
branch,
as
they
are
received
through
it.
166.
There
is
a
firmament
on
that
middle
branch
from
the
phase
of
the
right,
which
is
spread
over
it
from
above.
From
that
firmament,
dew
goes
to
that
wellspring
and
not
more.
When
a
person
looks
to
that
firmament
from
afar,
it
is
similar
to
azure.
When
he
comes
closer,
it
is
similar
to
red.
When
he
comes
closer,
it
is
similar
to
green,
and
when
he
comes
closer,
it
is
similar
to
white,
and
there
is
no
white
like
this
in
the
world.
The
dew
that
goes
from
it
is
sucked
into
the
branch
and
makes
that
fruit,
and
it
grows.
That
firmament
goes
in
rolling
more
than
the
eyes
can
look
at
it.
ZA
is
called
a
“firmament,”
heaven.
The
phase
corresponding
the
branch
in
the
middle
of
the
water,
which
is
in
ZA,
is
called
a
firmament
that
there
is
on
that
middle
branch
from
the
phase
of
the
right,
for
the
firmament,
too,
is
the
middle
line
of
the
right
side.
From
that
firmament,
dew
goes
to
that
wellspring
and
not
more,
since
it
corresponds
to
the
branch
in
the
middle
of
the
wellspring.
Hence,
he
bestows
only
to
it.
One
who
is
rewarded
with
receiving
from
that
firmament,
receives
and
goes
from
below
upward
in
his
four
degrees.
When
a
person
looks
at
that
firmament
from
afar,
when
he
is
far
and
wants
to
receive
the
first
degree,
he
is
similar
to
azure,
the
color
of
Malchut.
One
who
is
rewarded
more,
sees
left
in
it,
red.
One
who
is
rewarded
more
sees
the
green
color,
the
middle
line,
Tifferet,
which
contains
HG.
One
who
is
rewarded
more
sees
white,
which
is
Hesed,
and
there
is
no
white
like
it
in
the
world.
That
Hesed
bestows
upon
the
branch
and
bears
fruits,
meaning
that
from
that
Hesed
grows
fruit
on
the
branch
in
the
middle
of
the
spring.
Although
there
are
all
four
colors
in
the
firmament,
their
phase
is
still
not
drawn
down,
as
with
the
general
middle
line.
That
firmament
rolls
more
than
the
eyes
can
look
at
it,
for
the
colors
revolve
so
quickly
that
the
eyes
cannot
control
them,
and
all
four
colors
are
under
the
control
of
Hesed.
All
Your
Males
Shall
Be
Seen
167.
All
the
guardians
of
the
holy
covenant
should
be
seen
before
the
holy
king,
since
they
are
seen
only
in
order
to
show
that
they
are
members
of
the
holy
covenant.
This
is
why
it
is
written,
“All
your
males
shall
be
seen,”
who
are
the
members
of
the
holy
covenant.
“Your
males”
and
not
“your
male,”
with
a
Zayin
with
Hirik,
since
the
meaning
is
males
and
not
your
memory
[in
Hebrew
the
two
words
are
spelled
similarly].
“Your
males,”
specifically
males.
All
those
who
guard
the
holy
covenant
and
do
not
sin
in
it
are
the
king’s
children.
He
is
praised
by
them
and
always
remembers
them.
Therefore,
“your
males”
means
one
in
whom
there
is
the
holy
covenant,
that
the
king
remembers
him
each
day,
as
there
is
no
praise
before
the
high
king
as
one
who
guards
that
covenant.
168.
Therefore,
they
must
be
seen
before
him
three
times
a
year.
Three
times
for
the
first
fathers,
who
received
this
covenant
before
all
the
commandments
of
the
Torah.
Abraham
received
a
covenant;
Isaac
received
a
covenant;
Jacob
was
the
most
complete
of
all,
since
Abraham
and
Isaac
correspond
to
right
and
left,
and
Jacob
corresponds
to
the
middle
line,
which
incorporates
both.
This
is
why
it
is
written
about
him,
“And
Jacob
was
a
Tam
[complete]
man,”
meaning
complete
in
everything.
169.
Abraham
is
called
Tamim.
He
was
not
so
complete,
but
Tam
is
complete
in
everything.
It
is
written
about
Noah,
that
he
“was
a
righteous
man,
Tamim
in
his
generations,”
that
he
was
registered
with
a
holy
impression
between
them.
Wherever
it
is
written
Tamim,
it
means
that
one
is
registered
with
a
holy
impression
in
the
token
of
a
sign
of
the
circumcision.
And
because
he
kept
the
covenant,
he
was
called
Tamim
in
his
generations,
where
not
everyone
were
so,
as
they
did
not
keep
the
covenant
since
they
corrupted
their
ways.
170.
This
is
why
it
is
written,
“Noah
walked
with
God.”
Who
can
walk
with
God?
Anyone
who
keeps
the
holy
covenant,
the
Shechina
[Divinity]
connects
to
him
and
is
present
over
him.
This
is
why
it
is
written,
“Be
Tamim
with
the
Lord
your
God.”
“Be
Tamim,”
then
“with
the
Lord
your
God,”
in
one
connection.
Since
he
keeps
that
covenant,
he
will
be
with
the
Lord
and
will
not
retire
from
Him.
171.
It
is
written
about
Abraham,
“Walk
before
Me
and
be
Tamim,”
the
word
of
the
token
of
the
covenant,
called
Tamim.
“Walk
before
Me”
means
that
a
man
should
not
walk
behind
a
woman
but
before
her;
this
is
the
right
way.
But
it
is
written,
“Behold,
I
will
send
forth
an
angel
before
you,”
meaning
the
Shechina.
Thus,
did
the
Shechina
walk
before
them
and
they
behind
her?
Abraham,
who
was
uncircumcised,
she
pushed
him
ahead
of
her
and
did
not
let
him
walk
behind
her.
This
is
why
it
is
not
written,
“Be
Tamim
and
walk
before
me,”
but
rather
“walk
before
me
as
long
as
you
are
not
circumcised,
since
you
are
unworthy
of
walking
behind
me
until
you
are
Tamim,
until
you
are
circumcised.”
It
is
likewise
with
all
the
people:
When
a
person
is
Tamim
and
guards
it,
the
Shechina
is
immediately
in
front
of
him
and
he
is
behind
her,
since
he
is
fit
for
it.
The
Hochma
is
received
from
Malchut
only
from
her
posterior
vessels.
If
a
person
is
unworthy
of
it,
meaning
uncircumcised,
and
might
draw
the
Hochma
from
above
downward,
he
is
forbidden
to
walk
behind
the
Shechina,
so
as
not
to
draw
Hochma
from
her
posterior.
It
was
implied
about
that
that
a
man
is
forbidden
to
walk
behind
a
woman.
Conversely,
after
he
is
circumcised
and
keeps
the
covenant,
when
he
is
certain
that
he
will
not
draw
the
Hochma
from
above
downward,
he
is
worthy
of
walking
after
the
Shechina,
worthy
of
receiving
the
illumination
of
Hochma
from
her
posterior.
172.
Noah
was
circumcised
and
was
Tamim.
There
was
no
Priaa
[removal
of
the
foreskin]
in
him.
This
is
why
it
is
written,
“Noah
walked
with
God,”
and
not
“behind
God,”
since
he
was
not
in
front
of
the
Shechina
because
he
was
circumcised.
He
was
not
behind
the
Shechina
since
he
did
not
make
a
Priaa.
Rather,
“with
God”
means
next
to
Him,
but
he
cannot
look
at
his
posterior
since
he
is
not
so
fit.
173.
It
is
written
about
Israel,
“And
the
Lord
walked
before
them
by
day
in
a
pillar
of
cloud,
and
by
night,
in
a
pillar
of
fire.”
They
would
walk
after
the
Lord.
Since
Israel
said,
“Are
there
no
graves
in
Egypt,
that
you
took
us
to
die
in
the
desert?
For
we
were
happy
serving
the
Egyptians.”
It
is
as
though
the
mind
grew
weaker.
This
is
why
it
is
written,
“And
the
angel
of
God
that
walks
before
the
camp
of
Israel
journeyed,
and
he
walked
behind
them,”
meaning
they
were
repelled
from
the
Creator.
“Journeyed,”
to
take
revenge
against
them.
174.
The
Messiah
was
happy
about
that.
How
did
Daniel
know,
for
he
said,
“Your
kingdom
is
divided
and
given
to
the
Medes
and
Persians.”
He
knew
this
from
the
letters
of
the
inscription.
“Persians,”
as
it
is
written,
in
Daniel,
is
the
address
that
is
written,
“Mene,
Mene,
Tekel,
and
Parsin.”
This
implies
the
matter
of
the
Messiah
king.
“Your
kingdom
is
divided
by
the
other
Messiah,
Messiah
son
of
Joseph.
Afterwards,
king
of
Peres
will
rule
and
conquer
many
kingships,
and
will
rule
over
the
holy
land
for
twelve
months.
He
will
control
and
kill
many,
among
whom
there
will
be
Messiah
son
of
Joseph.
Afterwards,
the
king
of
Peres
will
fall,
and
the
upper
holy
ones
will
receive
the
kingship.
Hence,
here,
too,
the
word
“Persians”
means
that
he
is
the
king
of
Persia.
175.
There
is
much
joy
in
that
wellspring.
All
kinds
of
trees
grow
in
that
wellspring,
which
the
Creator
planted
in
the
Garden
of
Eden,
and
they
all
stand
for
healing,
the
leaves,
the
fruits,
and
the
branches,
and
always
for
the
joy
of
the
heart.
There
is
never
hunger
or
worry
or
sigh
among
them.
Happy
is
the
people
for
whom
all
this
awaits,
and
for
whom
all
this
is
concealed.
176.
There
are
some
of
those
wonders
in
the
floor
of
the
Temple.
It
is
embroidered
on
that
wellspring,
but
there
is
no
one
who
can
look
at
it.
At
times,
its
light
is
light,
and
at
times
darkness;
at
times
it
is
in
crimson
color,
and
they
glitter
until
the
eyes
cannot
look
up.
That
ground
of
the
Temple
is
hidden
inside
the
Jordan.
177.
Jordan,
Yesod
of
Malchut,
enters
and
is
drawn
once
a
year.
At
one
time,
it
is
one
line
of
the
three
times
a
year,
which
are
three
lines,
and
it
is
the
left
line
inside
that
river
that
comes
out
of
Eden,
Yesod
of
ZA.
The
beginning
of
the
coupling
is
on
the
left
line,
and
not
from
among
those
four
rivers
that
expand
from
it,
but
actually
in
it,
in
the
river
that
comes
out
of
Eden
itself.
When
it
reaches
it,
it
is
extended
and
expands
and
enters
into
the
Jordan,
the
left
line
first,
in
appeasement.
When
it
reaches
the
ground
of
the
Temple,
the
Malchut
of
Malchut,
it
stays
there
for
three
days,
three
lines,
and
does
not
expand
and
is
not
extended
to
another
place.
When
it
returns
to
its
place,
that
river
that
comes
out
of
Eden
leaves
there,
in
the
ground
of
the
Temple,
all
kinds
of
depictions
that
the
Creator
makes
in
the
Garden
of
Eden,
which
are
depictions
that
are
concealed
under
their
place.
Pillars
and
Eagles
178.
These
are
here
and
those
are
here;
they
ascend
and
descend
as
in
the
beginning.
On
the
south
side,
the
right
line,
which
is
all
Hesed,
there
are
350
pillars
from
all
kinds
of
gems.
They
always
shine
and
drip
hidden
perfumes
which
are
not
revealed
to
the
world.
Four
basins
are
stuck
in
each
pillar,
and
when
the
perfumes
drip
from
the
pillars,
they
fall
into
the
basins,
and
all
the
basins
are
filled,
and
the
perfumes
do
not
come
out.
179.
In
the
future
[end
of
correction],
burning
incense
will
be
done
from
those
perfumes
each
day
before
the
holy
king,
so
they
are
not
from
the
beating
of
people.
The
essence
of
these
perfumes
is
unknown,
or
from
what
they
were.
Rather,
they
fall
there
from
those
pillars.
180.
Two
eagles
glitter
and
shine
in
all
the
colors
on
each
pillar,
700
eagles
in
all
350
pillars.
They
fly,
some
here
and
some
here
with
the
rolling
of
the
pillars.
When
they
turn,
the
eyes
cannot
look
to
their
place.
181.
Three
letters
are
protruding
and
fly
out
from
the
mouth
of
this
and
from
the
mouth
of
that
in
the
rolling
of
the
pillars
and
the
eagles.
All
those
letters
are
embroidered
in
white
fire
and
green
gold.
Twenty-one
hundred
lampstands
hang
between
those
pillars,
with
twenty-one
hundred
candles
in
each
lampstand.
They
burn
by
day
and
quench
by
night
because
of
the
sorrow
of
Israel.
When
the
morning
comes,
they
all
light
up
by
themselves.
From
the
Chazeh
of
ZA
and
below,
there
are
the
four
Sefirot
TNHY,
and
each
one
consists
of
all
of
them,
TNHY
in
each
one.
They
are
only
three
and
a
half
Sefirot,
since
only
NHY
are
complete,
and
they
have
in
them
only
half
of
the
Sefira
Tifferet,
from
the
Chazeh
and
below.
They
are
hundreds,
which
is
why
there
are
300
phases,
corresponding
to
NHY,
and
fifty
phases
corresponding
to
Tifferet.
It
follows
that
there
are
350
phases
in
Yesod,
350
phases
in
Hod,
and
likewise
in
Netzah
and
in
Tifferet,
since
each
one
consists
of
everyone,
and
the
350
of
Yesod
are
called
350
pillars,
and
350
of
Netzah
and
350
of
Hod
are
called
350
eagles.
There
are
phases
of
Malchut
in
their
Guf,
as
each
of
the
TNHY
consists
of
ten
Sefirot.
There
is
one
Malchut
in
each
of
the
350
phases
in
the
four
Sefirot,
and
they
are
called
“basins.”
Besides
these,
there
is
the
general
Malchut
that
receives
from
every
TNHY
of
ZA.
This
is
the
Malchut
that
receives
from
the
three
lines
NHY
of
ZA,
and
she
is
called
a
“lampstand.”
Since
she
receives
the
abundance
of
three
letters
that
fly
from
eagle
to
eagle,
there
are
2100
phases
in
her.
Two
eagles
are
two
times
350,
which
is
700.
Three
letters
are
extended
from
each
phase
in
the
700,
and
three
times
700
is
2100.
This
is
why
there
are
2100
lampstands,
and
the
lights
in
them
are
called
“candles.”
Since
they
are
all
incorporated
in
one
another,
there
are
2100
candles
in
each
of
the
2100
lampstands.
On
the
south
side,
the
right
side
of
Hesed
of
ZA,
there
are
350
phases
in
Yesod
of
ZA,
called
“pillars,”
from
all
kinds
of
gems,
and
they
always
shine.
They
shine
to
all
the
phases
of
Malchut,
called
gems,
and
there
is
no
end
to
their
illumination.
They
drip
hidden
perfumes,
which
are
illuminations
of
Hochma,
called
“perfumes,”
which
bring
up
fragrance
from
below
upward.
The
perfumes
drip
from
them,
as
they
are
incorporated
with
all
three
lines.
However,
the
perfumes
are
concealed
and
are
not
known,
since
here
it
refers
to
the
south
side,
the
governance
of
Hesed;
hence,
the
illumination
of
Hochma
on
the
left
line,
north,
cannot
be
revealed
in
it.
Four
basins
are
stuck
in
each
pillar.
These
are
the
Malchut
in
the
Guf
of
the
pillars.
There
are
four
in
each
pillar,
corresponding
to
TNHY,
and
when
the
perfumes
drip
from
the
pillars,
they
fall
into
the
basis.
That
is,
the
perfumes,
which
are
illuminations
of
Hochma
that
cannot
be
revealed
here,
fall
into
those
basins
and
the
perfumes
do
not
come
out,
meaning
they
are
not
bestowed
outside
of
them,
but
rather
stay
in
the
basins.
In
the
future,
they
are
destined
to
burn
incense,
for
in
the
future,
the
illuminations
of
Hochma
will
be
revealed
in
them,
meaning
that
there
will
be
no
beating
of
people
in
them,
no
awakening
from
below,
from
people,
whatsoever.
Rather,
it
will
all
be
an
awakening
of
above,
without
an
awakening
of
below
at
all.
The
essence
of
these
perfumes
is
not
known,
or
from
what
they
were,
as
there
is
no
attainment
in
them
whatsoever
since
they
are
under
the
control
of
the
right.
However,
they
fall
there
from
those
pillars
and
no
lower
one
interferes
with
it.
There
are
two
eagles
in
each
pillar
since
the
pillars
are
the
phases
of
Yesod,
and
Netzah
and
Hod,
called
“two
eagles,”
stand
on
it.
On
each
phase
of
Yesod,
there
are
two
phases
of
Netzah
and
of
Hod.
Seven-hundred
eagles
is
because
there
are
350
phases
in
the
eagle
of
Netzah,
and
350
phases
in
the
eagle
of
Hod.
They
fly,
some
here
and
some
here,
with
the
rolling
of
the
pillars,
as
during
the
illumination
of
the
three
lines,
when
they
roll
on
three
places,
the
eagles
fly
from
place
to
place
and
the
pillars
roll.
When
they
turn,
the
eyes
cannot
look
to
their
place,
although
wherever
Hochma
is
revealed,
which
is
the
looking
of
the
eyes,
through
the
rolling
of
the
lines,
it
is
not
so
here.
Rather,
the
eyes
cannot
look
because
there
is
the
governance
of
Hesed
here.
Three
letters
are
protruding
and
fly
out
from
the
mouth
of
this
to
the
mouth
of
that.
The
abundance
consists
of
three
lines
called
“three
letters.”
After
the
abundance
is
entirely
corrected
in
Netzah
and
Hod,
which
are
the
two
eagles,
it
comes
to
Yesod.
Hence,
the
abundance,
which
is
three
letters,
fly
from
eagle
to
eagle,
from
Netzah
to
Hod
and
from
Hod
to
Netzah
during
the
rolling
of
the
pillars
and
the
eagles.
All
those
letters
are
embroidered
in
white
fire.
Left
is
called
“fire,”
incorporated
in
white,
Hesed,
and
in
gold,
green,
for
left,
God,
is
incorporated
in
the
middle
line,
green.
Twenty-one
hundred
lampstands
are
hanging
between
those
pillars.
Malchut,
who
receives
the
abundance,
is
called
a
“lampstand.”
Since
the
abundance
comes
from
each
eagle
in
three
letters,
where
corresponding
to
each
letter
is
one
lampstand
to
receive
it,
hence
they
are
three
times
700
letters,
which
are
2100
letters
received
in
2100
lampstands.
They
are
hanging
between
the
pillars
in
order
to
receive
the
abundance,
and
the
lights
in
the
lampstands
are
called
“candles.”
There
are
2100
candles
in
each
lampstand
since
each
of
the
2100
consists
of
all
of
them.
Hence,
there
are
2100
in
each
lampstand.
Since
they
are
all
under
the
control
of
the
south
side,
which
is
Hesed
that
governs
in
the
day
and
not
at
night,
they
burn
during
the
day
and
quench
during
the
night,
since
at
night,
judgment
and
darkness
rule,
from
which
sorrow
is
extended
to
Israel.
When
the
morning
comes,
when
the
time
of
the
governance
of
Hesed
arrives,
they
all
light
up
by
themselves,
and
there
is
no
need
for
raising
of
MAN
from
the
lower
ones.
A
Loving
Doe
183.
It
is
written,
“A
loving
doe,
a
graceful
fawn—may
her
breasts
satisfy
you
always;
may
you
be
captivated
by
her
love
forever.”
Torah,
Torah,
the
light
of
all
the
worlds,
many
days
and
brooks
and
wellsprings
and
fountains
spread
from
you
to
every
side.
Everything
is
from
you,
and
upper
ones
and
lower
ones
stand
on
you;
the
upper
light
stems
from
you.
Torah,
Torah,
what
shall
I
tell
you,
a
loving
doe
and
a
graceful
fawn,
above
and
below
are
those
who
love
you;
who
will
be
granted
with
suckling
from
you
properly?
Torah,
Torah,
the
enjoyment
of
your
master,
who
can
reveal
and
say
your
secrets
and
concealments?
Rabbi
Shimon
wept
and
placed
his
head
between
his
knees,
and
kissed
the
dust.
184.
In
the
meantime,
Rabbi
Shimon
saw
several
shapes
of
the
friends
around
him.
They
said
to
him,
“Do
not
fear,
Son
of
Yochai,
do
not
fear
the
holy
light;
write
and
rejoice
in
the
joy
of
your
master.”
He
wrote
all
those
words
he
had
heard
that
night,
and
learned
them
and
reflected
on
them,
and
forgot
nothing.
And
that
candle
shone
for
him
all
that
night
until
the
morning
came.
When
the
morning
came,
he
raised
his
eyes
and
saw
the
shape
of
the
Temple
in
that
light.
That
is,
the
coupling
of
Malchut
with
ZA
was
done
in
several
depictions.
Rabbi
Shimon
rejoiced
and
that
light
had
immediately
vanished.
One
Who
Is
Not
Rewarded
in
This
Place
185.
In
the
meantime,
the
two
messengers
came
and
found
him
with
his
head
between
his
knees.
They
said
to
him,
“Hello
sir,
hello
the
one
whom
upper
ones
and
lower
ones
wish
to
greet
hello;
arise.”
Rabbi
Shimon
arose
and
was
glad
about
them.
They
said
to
him,
“Were
you
not
pleased
with
what
your
master
has
done
for
you?
Did
you
not
see
the
light
of
the
Temple
in
the
firmament?”
the
illumination
of
the
coupling
of
Malchut
with
ZA,
who
is
called
‘firmament’?”
He
said
to
them,
“I
saw.”
They
said
to
him,
“At
that
time,
the
Creator
took
out
the
abyss,
the
screen,
of
the
Temple,
Malchut,
and
took
it
through
the
great
sea,
Bina.
And
from
its
light,
the
light
of
the
sweetening
of
the
screen
in
Malchut
in
Bina,
she
shone
in
the
firmament
in
the
shape
of
the
Temple,
and
this
is
the
coupling.”
186.
They
said
to
him,
“The
head
of
the
seminary
sends
his
regards.
He
knew
that
we
were
sent
to
you,
and
several
new
things
from
Atik
were
innovated
in
the
Torah
on
that
night.
He
said
to
them,
“Please
do
say
one
of
them.”
They
said
to
him,
“We
were
not
given
permission
to
reveal
them
to
you
by
coming
to
you,
but
we
do
have
one
new
thing
to
you
now.”
187.
It
is
written,
“And
the
Lord
said
to
Abram,
‘Go
forth
from
your
land,’”
since
the
light
shone
in
him
in
this
manner,
and
because
of
this,
the
Creator
said
to
him,
“Go
forth,”
since
the
light
could
not
shine
in
him
differently,
but
rather
in
this
way,
since
one
who
is
not
rewarded
in
this
place
will
go
and
take
himself
to
a
different
place
and
be
rewarded
there.
The
burning
tree,
and
the
light
does
not
rise
and
shine
in
it,
let
them
shake
it
and
the
light
will
rise
and
shine
in
it.
The
messengers
said,
“We
were
willing
to
hear
the
rest
of
the
words
from
the
head
of
the
seminary,
but
because
we
had
to
come
to
you,
we
did
not
want
to
stall.”
Rabbi
Shimon
was
glad.
188.
They
said
to
him,
“You
are
a
holy
Hassid;
all
our
words
in
the
Torah
are
short
words
in
everything,
as
they
were
said
very
succinctly.
But
these
short
words,
how
great
and
sublime
they
are,
immeasurably
so.
We
have
no
doubts,
but
rather
the
clarification
of
the
Torah
to
the
fullest.”
Now
the
head
of
the
seminary
clarified
abstruse
matters
about
the
essence
of
the
soul,
why
it
does
not
shine
in
this
place,
and
is
rewarded
with
shining
in
another
place,
and
until
now
we
have
not
been
rewarded
with
them
since
we
had
to
come
to
you.”
189.
But
one
thing
we
were
rewarded
with
hearing
from
him:
“A
spirit
that
walks
naked
in
that
world,
without
sons,
his
wife
becomes
for
him
a
vessel
that
he
will
be
built
by
her
marrying
his
brother
[Yivum],
since
his
wife
is
a
candle
that
is
lit
by
him,
and
they
were
both
one
candle,
this
light
that
emerged
from
that
light.
The
one
who
died
without
sons
has
quenched,
and
it
is
actually
lit
from
within
his
wife,
since
they
were
one
light.”
The
Judgment
of
One
Man
in
the
Garden
of
Eden
190.
“Happy
are
you
that
you
have
been
rewarded
with
hidden
lights
from
all
sides,
from
above
and
from
below,
from
this
world
and
from
the
other
world.”
Rabbi
Shimon
said,
“There
is
one
thing
I
wanted
to
know,
if
you
can
tell
me:
Women
in
that
world,
are
they
rewarded
with
rising
up,
or
how
are
they
there?”
They
said
to
him,
“In
this,
we
have
an
honorable
secret,
but
we
are
not
to
tell
the
secrets
from
there.
However,
let
him
go
and
take
permission,
and
we
will
tell
you.”
In
the
meantime,
one
of
them
flew
and
disappeared
from
them
and
went
away.
191.
He
returned
to
him
and
said
to
them,
“I
was
ready
to
come
in
and
everyone
were
seated
in
a
circle,
discussing
the
judgment
of
one
man
who
was
standing
at
the
door
to
the
Garden
of
Eden
and
the
Cherubim
were
holding
him
and
would
not
let
him
in.
He
was
afflicted
between
them
and
cried
out
shouts
at
the
door,
and
all
the
righteous
who
were
there
heard.
Now
all
the
members
of
the
seminary
gathered
to
come
into
the
Messiah
king
to
discuss
his
sentence,
and
I
came
to
let
you
know,
and
this
friend
of
mine
must
go
there,
since
a
clarion
went
among
all
the
members
of
the
seminary
who
were
gathering
toward
the
Messiah.”
He
took
one
writing
and
gave
to
Rabbi
Shimon.
He
said,
“Take
this
and
delve
into
what
is
written
there
until
we
come
to
you.”
Both
of
them
went
away.
192.
Rabbi
Shimon
took
the
text
and
saw
in
the
secrets
that
were
there
throughout
that
day.
At
night,
he
saw
a
candle
and
sleep
overcame
him
and
he
slept
until
morning.
At
daybreak,
he
arose,
and
that
text
flew
away
from
him.
And
behold,
those
two
came.
They
said
to
him,
“Because
of
you,
we
saw
and
were
rewarded
with
several
high
secrets.
What
great
joy
they
showed
us
when
they
permitted
us
to
reveal
to
you
anything
you
want.
The
head
of
the
seminary
came
out
to
us
and
said,
‘Send
regards
to
Rabbi
Shimon,
the
place
of
Rabbi
Shimon
has
been
vacant
for
him
for
several
days,
there
is
no
one
who
comes
near
him,
happy
is
he.’
193.
“When
we
flew
from
you,
we
entered
and
saw
all
the
members
of
the
seminary
gathering
into
one
hall,
where
the
Messiah
was,
and
debated
the
sentence
of
that
man
who
stood
at
the
door.
We
have
no
permission
to
reveal
his
name.”
Rabbi
Shimon
regretted
it.
He
said
to
him,
“Do
not
be
sorry
about
that,
you
will
know
it
in
your
dream.
However,
the
sentenced
that
they
sentenced
him,
which
the
Messiah
decreed,
is
that
that
man
will
be
outside
in
that
sorrow
forty
days.
At
the
end
of
forty
days,
he
will
be
afflicted
with
the
judgment
of
the
sorrow
of
Hell
for
an
hour
and
a
half.
194.
One
day,
one
of
the
friends
interpreted
words
of
Torah.
When
he
came
to
one
matter,
that
person
knew
that
he
would
fail
in
it.
He
said
to
the
friends,
“Be
silent;
say
nothing.”
And
because
the
friends
kept
silent,
he
failed
in
that
matter
and
was
humiliated.
Because
of
that
humiliation
that
the
man
caused
him,
he
was
sentenced
to
a
harsh
judgment,
since
the
Creator
does
not
want
to
leave
an
iniquity
of
Torah
even
as
a
hairsbreadth.
195.
They
debated
his
sentence
and
all
the
members
of
the
seminary
came
out,
and
I
asked
permission,
since
Rabbi
Shimon
asked
that
question.
Therefore,
I
was
shown
what
I
did
not
know
before.
They
showed
me
six
halls
with
several
pleasures
and
subtleties
in
the
place
where
the
veil
is
spread
in
the
garden,
since
from
that
veil
onward,
males
do
not
enter
whatsoever.
The
Halls
of
the
Female
Souls
196.
In
one
hall,
there
is
Batia,
daughter
of
Pharaoh,
and
several
myriads
and
thousands
of
righteous
women
are
with
her.
Each
of
them
has
places
of
light
and
subtleties
without
any
pressure
whatsoever.
Three
times
a
day,
heralds
call
out,
“Behold
the
shape
of
Moses,
the
faithful
prophet,
is
coming,”
and
Batia
comes
out
to
a
place
of
one
partition
that
she
has,
and
sees
the
shape
of
Moses.
She
bows
before
him
and
says,
“Happy
am
I
for
having
raised
that
light.”
This
is
her
most
special
pleasure.
197.
Batia
returns
to
the
women
and
engages
in
the
commandments
of
the
Torah.
They
are
all
in
the
forms
that
they
had
in
this
world,
in
a
clothing
of
light,
like
the
males’
garments,
except
for
the
fact
that
they
are
not
as
luminous
as
the
males’
garments.
The
commandments
of
the
Torah
that
they
did
not
merit
observing
in
this
world,
they
engage
in
them
and
in
their
flavors
in
that
world.
All
those
women
sit
with
Batia,
daughter
of
Pharaoh
in
one
hall.
They
are
called
“complacent
women,”
who
were
not
afflicted
at
all
by
the
afflictions
of
Hell.
198.
In
one
hall,
there
is
Serach
daughter
of
Asher,
and
several
myriads
and
thousands
of
women
are
with
her.
Three
times
a
day,
it
is
declared
before
her,
“Behold,
the
shape
of
righteous
Joseph
is
coming.”
She
is
glad
and
comes
out
to
a
partition
that
she
has,
and
sees
the
light
of
the
shape
of
Joseph;
she
is
glad
and
bows
to
him,
and
says,
“Happy
is
that
day
when
I
awoke
your
enunciation
to
my
old
man.”
Afterwards,
she
returns
to
the
rest
of
the
women
and
they
engage
in
praises
to
the
master
of
the
world
and
to
think
His
name.
Each
one
has
several
places
and
joy,
and
then
they
return
to
engaging
in
the
commandments
of
the
Torah
and
their
flavors.
199.
In
another
hall,
there
is
Yocheved,
the
mother
of
Moses,
the
faithful
prophet,
and
several
thousands
and
myriads
are
with
her.
There
are
no
declarations
at
all
in
that
hall.
Rather,
three
times
a
day,
she
thanks
and
praises
the
master
of
the
world,
she
and
all
those
women
with
her.
They
sing
the
singing
of
the
sea
each
day,
and
she
alone
begins
from
the
verse,
“And
Miriam
the
prophetess,
the
sister
of
Aaron,
took
a
tambourine
in
her
hand,
and
all
the
women
went
out
after
her
with
tambourines
and
dancing.”
All
those
righteous
in
the
Garden
of
Eden
listen
to
the
sound
of
her
tunes,
and
several
holy
angels
thank
and
praise
the
holy
name
with
her.
200.
In
another
hall,
there
is
Prophet
Deborah.
All
the
women
with
her
also
thank
and
sing
the
singing
that
she
said
in
this
world.
Who
saw
the
joy
of
the
righteous
and
the
righteous
women
who
are
serving
the
Creator?
Before
those
halls,
there
are
four
hidden
halls
of
the
holy
mothers,
who
were
not
given
to
be
revealed.
There
is
no
one
who
saw
them;
each
day
they
are
alone.
201.
Each
night,
they
all
incorporate
together,
since
the
time
of
coupling
is
midnight,
whether
in
this
world
or
in
that
world.
The
coupling
of
that
world
is
the
adhesion
of
soul
to
soul,
light
to
light.
The
coupling
of
this
world
is
body
to
body.
Everything
is
as
it
should
be,
a
kind
after
its
kind,
a
coupling
after
coupling,
a
body
after
a
body.
This
is
in
this
world.
The
coupling
of
that
world
is
light
after
light.
The
halls
of
the
four
mothers
are
called
“halls
of
trusting
daughters.”
I
was
not
rewarded
with
seeing
them.
Happy
are
the
righteous,
men
and
females,
who
walk
on
the
straight
path
in
this
world
and
are
rewarded
with
all
the
pleasures
in
that
world.
The
Halls
of
Male
Souls
202.
If
you
were
not
Rabbi
Shimon,
he
would
not
have
been
given
into
exile.
The
coupling
in
that
world
bears
fruit
more
than
the
coupling
that
is
done
in
this
world.
Through
their
coupling
in
that
world,
with
their
passion
as
one,
when
the
souls
adhere
to
one
another,
they
bear
fruit.
Lights
come
out
of
them
and
become
candles,
and
they
are
the
souls
of
the
proselytes
who
convert.
All
those
souls
that
are
born
from
those
couplings
enter
one
hall.
203.
When
a
proselyte
converts,
a
soul
flies
from
that
hall
and
enters
under
the
wings
of
the
Shechina
[Divinity].
The
Shechina
kisses
her,
since
she
is
an
offspring
of
the
souls
of
the
righteous,
and
sends
her
into
that
proselyte,
and
she
dwells
in
him.
From
that
time,
he
is
called
a
“righteous
proselyte,”
as
it
is
written,
“The
fruit
of
the
righteous
is
a
tree
of
life.”
Like
the
tree
of
life,
which
elicits
souls,
so
is
the
righteous,
so
is
his
fruit,
that
he
makes
souls.
204.
“And
Sarai
was
barren;
she
had
no
child.”
By
what
is
written,
“And
Sarai
was
barren,”
we
know
that
she
had
no
child.
Why
is
it
written
that
she
had
no
child?
Indeed,
she
did
not
bear
children,
but
she
did
bear
souls.
Through
the
adhesion
of
the
passion
of
those
two
righteous,
Abraham
and
Sarah,
they
engendered
souls
to
proselytes
throughout
that
time
when
they
were
in
Haran,
as
the
righteous
do
in
the
Garden
of
Eden.
It
is
written
about
it,
“And
the
souls
that
they
made
in
Haran.”
Indeed,
they
made
souls.
205.
Rabbi
Shimon
was
glad.
The
man
told
him,
“On
all
the
beginnings
of
the
months,
on
Sabbaths
and
on
special
days
and
times,
the
males
ascend
to
be
seen
before
the
holy
king.
Males,
not
females,
as
it
is
written,
“all
your
males
shall
be
seen.”
When
they
return,
they
return
with
several
new
things.
206.
On
that
day,
new
things
returned
before
the
head
of
the
seminary
about
ancient
secrets,
a
righteous
who
is
happy,
a
righteous
who
is
suffering.
All
the
souls
rise
inside
the
scales
of
the
tree,
Malchut,
before
they
come
to
the
world.
According
to
the
weight
on
the
scales,
so
they
have
in
this
world.
The
head
of
the
seminary
descended
and
revealed
from
what
he
heard
above.
He
reveled
one
thing
and
not
more.
The
tree
that
does
not
raise
its
light
is
beaten
and
shines.
The
body,
in
which
the
light
of
the
soul
does
not
ascend
is
beaten
and
raises
the
light
of
the
soul,
and
they
unite
with
one
another,
the
body
with
the
soul,
to
shine.
207.
There
is
a
body
in
which
the
light
of
the
soul
does
not
shine
until
it
is
beaten.
Then,
the
light
of
the
soul
shines
and
she
unites
with
the
body,
and
the
body
unites
with
her.
At
that
time,
the
body,
when
its
light
rises
from
the
soul,
adorns,
extols,
and
praises,
and
prays
its
prayer
and
litany,
and
blesses
its
master.
Then,
everything
shines,
and
therefore,
there
is
a
righteous
who
is
suffering.
208.
The
Sitra
Achra
wants
to
do
so
and
beats
the
wicked
ones.
Everything
she
beats
is
as
it
is
written,
“The
candle
of
the
wicked
will
die
out,”
since
he
curses
and
swears
to
every
direction
and
cannot
shine
at
all.
At
that
time,
it
is
written,
“For
what
is
the
man
who
comes
after
the
king,
who
wants
to
be
like
him
but
cannot?”
This
is
why
it
is
written,
“The
Lord
tests
the
righteous”
and
beats
him,
and
then
he
shines
and
grows
stronger
in
the
light.
“Tests”
is
as
it
is
written,
“A
testing
stone.”
Rabbi
Shimon
bent
down
and
kissed
the
dust.
He
said,
“Matter,
matter,
I
have
been
chasing
you
since
the
day
I
had
become
a
man,
and
now
the
matter
has
become
known
to
me
from
the
root
and
core
of
everything.”
209.
When
all
those
male
and
female
spirits
rise
up,
at
night,
during
sleep,
they
hear
new
and
old
things.
They
descend
and
enter
the
seminary,
and
return
the
matters
to
the
head
of
the
seminary,
and
he
teaches
them
a
valid
matter.
When
they
ascend,
they
strip
from
their
clothes
in
this
world
and
rise.
When
they
descend,
they
wear
their
clothes
of
that
body
once
again.
One
Who
Is
Small
Is
Great
210.
How
new
are
the
words
from
the
head
of
the
seminary.
Happy
is
he
who
lowers
himself
in
this
world;
how
sublime
he
is
in
that
world.
One
who
is
small
is
great,
and
one
who
is
great
is
small.
It
is
written,
“And
the
life
of
Sarah
was
one
hundred
year
and
twenty
year
and
seven
years.”
One
hundred
is
a
large
account.
It
is
written
“year”
about
it,
the
diminishing
of
years
until
it
diminishes
it
into
one.
“Seven”
is
a
small
account.
He
made
it
bigger,
since
it
is
written,
“seven
years,”
in
plural
form.
The
Creator
makes
only
those
who
lower
themselves
great,
and
the
Creator
lowers
only
those
who
make
themselves
great.
Happy
is
he
who
lowers
himself
in
this
world,
how
great
he
is
in
the
ascent
in
that
world.
211.
In
the
meantime,
they
heard
the
singing
of
the
sea
with
a
pleasant
voice,
which
they
did
not
hear
since
the
day
when
the
sound
of
the
tune
of
singing
has
been
created,
like
that
pleasantness
that
they
would
say.
When
they
finished
“The
Lord
will
be
king
forever
and
ever,”
they
saw
four
shapes
of
people
in
the
firmament,
and
one
of
them
greater
and
higher
than
all.
That
great
and
higher
one
awakened
a
voice
and
said,
“Thus
says
the
Lord,
‘I
remember
the
kindness
of
your
youth,
your
bridal
love,
your
following
me
in
the
desert.’”
He
flew
up
in
the
firmament
and
was
concealed.
Another
one
arose
after
him
and
said,
“And
I
will
lead
the
blind
in
a
way
that
they
do
not
know.”
He
finished
and
flew
up
in
the
firmament
and
was
concealed.
The
Dead
of
the
Desert
212.
One
opened
and
said,
“The
desert
and
the
dry
land
will
rejoice;
and
the
Arava
[desert]
will
be
glad
and
blossom
like
a
sand-lily,”
and
flew
into
the
firmament
and
was
concealed.
Another
opened
and
said,
“Thus
says
the
Lord,
who
makes
a
way
in
the
sea,
a
path
in
the
mighty
waters:
The
wild
beasts
will
honor
me,
jackals
and
ostriches.”
He
finished
and
flew
into
the
firmament
and
was
concealed.
Then,
great
fear
and
dread
fell
upon
them.
213.
At
daybreak,
a
voice
awakened
as
in
the
beginning
and
said,
“A
nation
as
strong
as
a
lion,
as
strong
as
leopards,
give
glory
to
your
master,
as
it
is
written,
‘Therefore,
a
strong
people
will
honor
You.’”
They
heard
the
sound
of
armies
and
camps
saying
“To
You
Lord
is
the
greatness
and
the
strength,
the
glory
and
eternity
and
majesty.”
Until
“and
lifted
above
any
blessing
and
glory,”
they
wondered
and
left.
In
the
meantime,
the
day
arose.
They
turned
back
their
heads
and
saw
the
whole
desert
covered
with
clouds
of
glory,
shining
and
glittering
in
many
colors.
214.
Indeed,
the
Creator
wants
to
be
praised
in
the
praises
of
the
generation
of
the
desert,
for
there
was
never
in
the
world
a
generation
as
high
as
that
generation,
nor
will
there
be
until
the
coming
of
the
Messiah
king.
Certainly,
all
that
the
Creator
had
shown
us
was
only
to
notify
us
of
their
Master’s
love
for
them,
to
notify
us
that
they
have
a
good
portion,
that
they
are
members
of
the
next
world.
In
the
future,
when
the
Creator
revives
the
dead,
these
generation
of
the
desert
will
be
revived
first,
as
it
is
written,
“Your
dead
shall
live,”
which
are
the
generation
of
the
desert.
Three
Voices
Are
Never
Lost
215.
A
person
who
makes
a
sound
in
the
field
or
in
another
place,
and
another
sound
returns
after
him,
and
he
does
not
know
from
where
it
came,
several
sounds
awakened
about
that
matter,
and
there
were
several
precisions.
216.
Three
sounds
are
never
lost,
besides
the
sounds
of
Torah
and
prayer,
which
rise
up
and
breach
the
firmaments.
However,
there
are
other
sounds
that
do
not
rise
up
and
are
not
lost.
217.
They
are
three
sounds,
each
walking
and
roaming
the
air
from
the
end
of
the
world
to
the
end
of
the
world:
1)
the
sound
of
an
animal
when
it
is
on
the
stones,
2)
the
sound
of
a
person
when
the
soul
leaves
his
body,
3)
the
sound
of
a
snake
peeling
off
its
skin.
218.
Where
do
these
sounds
enter
and
stay.
Those
that
are
of
sorrow,
walk
and
roam
the
air.
They
walk
from
the
end
of
the
world
to
the
end
of
the
world,
and
enter
the
crevices
and
dens
in
the
dust,
and
hide
there.
When
a
person
makes
a
sound,
they
awaken
toward
that
sound.
Only
the
sound
of
the
snake
does
not
awaken
toward
the
voice
of
a
person.
How
does
it
awaken?
By
beating.
When
a
person
strikes
something,
the
sound
of
the
snake
that
hides
there
in
an
empty
place
or
in
the
field
awakens
toward
the
sound
of
the
beating,
and
not
to
another
sound
of
a
man.
A
sound
awakens
after
a
sound.
However,
a
kind
follows
its
kind.
The
first
two
sounds,
which
are
of
a
person,
awaken
after
the
sound
of
a
person,
and
the
third
sound,
which
is
of
a
snake,
awakens
after
the
sound
of
beating.
219.
Hence,
on
the
day
of
Rosh
Hashanah
[beginning
of
the
year],
the
sound
of
the
Shofar
[festive
horn]
awakens
the
sound
of
another
Shofar,
the
sound
of
Bina.
A
kind
follows
its
king.
They
way
of
the
serpent
is
to
harm,
kill,
and
strike.
Hence,
the
actual
voice
of
a
person
does
not
awaken
the
sound
of
the
snake,
but
rather
after
its
own
kind.
This
is
when
a
person
strikes
the
ground
with
a
stick,
as
that
sound
calls
its
own
kind.
Then,
the
sound
of
the
snake
awakens
to
answer
its
own
kind.
This
secret
is
hidden.
220.
Rabbi
Shimon
said,
“Indeed,
this
is
a
hidden
matter.
I
wonder
how
Solomon
did
not
know
this
thing,
for
he
said,
‘Three
are
too
wonderful
for
me;
four
I
do
not
understand:
The
way
of
an
eagle
in
the
air,
the
way
of
a
serpent
on
a
rock.”
However,
King
Solomon
did
know,
and
not
so
much.
But
what
he
did
not
know
is
that
he
did
not
know
that
voice,
what
good
is
there
about
it,
and
how
it
settles.
221.
That
precision,
King
Solomon
did
not
know,
that
that
sound
consists
of
Ruach,
Nefesh
and
the
Hevel
[breath
fume]
of
the
bones
from
the
shaping
of
the
flesh
of
the
body.
The
sound
roams
the
air,
and
each
of
those
three
parted
from
each
other.
When
the
sound
reaches
that
place
where
it
enters,
it
sits
as
though
dead.
All
those
sorcerers
and
magicians
know
these
places
in
their
spells.
They
bend
themselves
to
the
ground
and
hear
that
sound
in
which
Ruach,
Nefesh,
and
the
Hevel
of
the
bones
connect.
It
is
a
sorcery
from
the
earth,
which
is
why
Solomon
chased
to
know
what
was
done
with
that
sound,
and
he
did
not
know.
222.
When
a
person
awakens
a
sound,
the
sound
of
the
animal
or
the
sound
of
the
exit
of
the
soul
immediately
awakens,
and
he
has
no
permission
to
prolong
any
further,
but
only
equal
to
the
sound
that
the
person
stirred
up,
and
not
more.
If
a
person
prolongs
his
sound,
he
does
not
prolong
it
so
with
him,
but
awakens
to
the
end
of
the
sound
of
the
person,
since
he
cannot
prolong.
When
it
came
out
at
first,
it
grew
in
length
from
the
end
of
the
world
to
the
end
of
the
world.
But
now
that
it
entered
there,
the
sound
cannot
prolong,
since
it
has
no
place
to
expand
there
as
in
the
beginning.
223.
There
are
three
kinds
of
lights
that
shine
and
are
then
canceled.
We
should
understand
them:
If
their
way
is
to
be
canceled,
why
did
they
shine
at
all?
This
whole
article
concerns
them,
to
clarify
that
they
do
not
become
lost
although
they
are
canceled.
These
three
lights
are
three
voices
that
go
from
the
end
of
the
world
to
the
end
of
the
world,
and
whose
degree
is
utterly
complete,
as
we
learn,
that
he
sees
from
the
end
of
the
world
to
its
end.
Here,
it
is
not
said,
“sees,”
since
they
are
the
lights
of
the
left,
without
right,
and
they
shine
only
in
GAR
of
VAK,
Nefesh-Ruach,
and
they
are
also
called
“sound.”
However,
because
they
are
complete
in
GAR
of
Hochma
of
the
left,
it
is
said
about
them,
“from
the
end
of
the
world
to
the
end
of
the
world.”
They
are
three
sounds
that
are
never
lost.
They
do
not
rise
and
are
not
lost,
since
being
an
illumination
of
the
left
without
right,
they
cannot
rise
up
due
to
the
judgment
in
them.
Although
afterwards,
they
are
diminished,
they
are
nevertheless
not
lost.
The
first
sound
is
the
sound
of
an
animal
that
cries
out
seventy
sounds
while
she
is
on
the
stones.
It
implies
the
upper
animal,
Malchut,
during
the
birth
of
souls,
at
which
time
her
womb
is
narrow
and
she
cannot
deliver,
since
then
the
illumination
of
Hochma
on
the
left
is
revealed
in
her
without
right.
That
sound
goes
and
roams
the
air
from
the
end
of
the
world
to
the
end
of
the
world,
as
there
is
illumination
of
GAR
of
Hochma
in
that
sound,
which
is
“from
the
end
of
the
world
to
its
end.”
The
world
is
Malchut,
and
when
Hochma
is
received
from
the
middle
line,
when
the
left
and
the
right
are
incorporated
in
each
other,
the
Hochma
does
not
fill
all
of
her
from
end
to
end,
but
only
her
VAK.
However,
when
the
left
shines
without
right,
the
Hochma
fills
all
of
her,
even
her
GAR,
and
this
is
“from
the
end
of
the
world
to
its
end.”
The
second
sound
is
the
sound
of
a
person
when
the
soul
exits
his
body.
At
that
time,
the
illumination
of
the
left
without
right
is
revealed
in
him
in
the
phase
of
GAR
of
Hochma.
Hence,
at
that
time,
it
is
called
the
“great
day
of
judgment.”
“Great”
indicates
GAR,
and
this
is
as
was
said,
“One
does
not
pass
away
from
the
world
before
he
sees
the
Shechina
[Divinity].”
That
sound
goes
and
roams
the
air
from
the
end
of
the
world
to
the
end
of
the
world,
which
is
illumination
of
GAR.
The
third
sound
is
the
sound
of
a
snake
when
it
peels
off
its
skin.
When
it
peels
off
its
skin,
which
is
from
Malchut,
it
first
rises
and
clings
to
the
left
of
Bina,
without
right.
Then
Malchut
is
raised
to
Bina
and
it
becomes
diminished
once
again,
as
with
a
mine
that
is
placed
for
a
snake.
It
follows
that
when
it
clings
to
the
left
without
the
right
of
Bina,
that
sound
goes
and
roams
the
air
from
the
end
of
the
world
to
the
end
of
the
world,
as
it
is
GAR
of
Hochma
that
fills
the
whole
world.
However,
all
those
three
illuminations
of
the
left
are
only
for
the
time
being,
since
afterwards,
they
are
diminished
once
again.
The
animal
on
the
stones
cannot
come
down
because
of
the
illumination
of
the
left;
hence,
the
snake
comes
and
bites
its
pudendum,
and
the
illumination
of
the
left
goes
away.
It
is
likewise
with
the
sound
of
a
person.
During
the
exit
of
the
soul,
when
the
angel
of
death
comes,
the
illumination
of
the
left
departs
from
him
and
he
dies.
So
is
also
the
sound
of
the
snake.
Malchut
is
promptly
raised
to
Bina,
and
the
illumination
of
he
left
goes
away.
Thus,
all
those
three
sounds
that
were
initially
from
the
end
of
the
world
to
the
end
of
the
world
depart
once
more.
Since
they
promptly
vanish,
why
did
they
come
out
in
the
first
place?
It
is
necessary
that
something
was
made
from
them.
What
was
made
from
them?
After
the
illumination
of
the
left
departed
from
them,
they
come
into
the
crevices
of
the
rocks
and
the
dens
of
dust,
which
is
like
the
place
of
their
burials,
when
they
are
diminished
into
zero,
where
they
are
in
concealment,
in
diminution.
When
a
person
makes
a
sound,
they
awaken
toward
that
sound.
The
person
making
a
sound
implies
the
upper
man,
ZA,
who
unites
the
right
and
the
left
with
his
voice.
At
that
time,
there
is
correction
to
the
three
sounds,
as
well,
with
the
control
of
the
middle
line.
But
not
entirely,
as
they
were
initially.
When
a
person
makes
a
sound,
they
awaken
toward
that
sound,
awaken
to
adhere
to
the
voice
of
a
person
by
receiving
a
correction
from
him.
There
are
two
phases
in
this:
1)
The
sound
of
a
person,
implying
ZA,
although
it
unites
the
two
of
them,
nevertheless,
only
the
right
controls
it,
and
not
the
left.
2)
The
sound
of
a
beating
of
a
stick
on
the
ground,
for
the
ground,
Malchut,
makes
a
sound.
Through
her
sound,
the
right
and
the
left
are
united
in
her.
Since
it
implies
Malchut,
it
follows
that
there
is
disclosure
to
the
left
in
her,
since
Malchut
is
built
from
the
left.
For
this
reason,
the
sound
of
a
person
is
enough
to
correct
the
first
two
sounds,
the
sound
of
an
animal
and
the
sound
of
a
man
before
his
soul
exits,
but
not
for
the
correction
of
the
snake,
since
all
of
it
is
only
left.
The
correction
of
the
sound
of
the
snake,
which
is
left,
requires
a
sound
that
is
heard
from
the
earth,
Malchut,
whose
construction
is
from
the
left.
The
sound
of
the
snake
does
not
awaken
toward
the
sound
of
a
person
since
it
is
not
its
kind,
since
man
implies
ZA,
which
is
all
right
and
Hesed,
and
the
snake
is
all
left.
When
a
person
strikes
the
ground
with
a
stick,
the
sound
of
the
snake
awakens
to
answer
its
kind.
Since
the
sound
that
is
heard
from
the
earth
is
the
kind
of
the
snake,
it
receives
correction
from
that
sound.
How
did
King
Solomon
not
know
this?
Since
he
said,
“Three
are
too
wonderful
for
me;
four
I
do
not
understand:
The
way
of
an
eagle
in
the
air,
the
way
of
a
serpent
on
a
rock,”
which
is
the
sound
of
a
snake
hiding
in
the
crevices
of
the
rock.
But
what
he
did
not
know
was
that
he
did
not
know
that
sound,
what
is
the
benefit
in
it
and
how
it
settles.
He
did
not
know
what
correction
it
receives
and
how
it
is
there
in
the
crevices
of
the
rock,
for
if
it
receives
correction,
why
does
it
not
come
out
from
there?
And
if
it
cannot
come
out
from
there,
then
does
it
not
receive
correction?
That
sound
consists
of
Ruach,
Nefesh,
and
Hevel
[breath
fume]
of
the
bones.
Before
it
was
diminished,
it
had
three
degrees
in
it,
tied
to
one
another,
since
its
level
was
up
to
GAR
of
Ruach,
and
each
of
these
three
were
separated
from
each
other.
After
it
was
diminished,
the
lights
of
Nefesh-Ruach
departed
from
it
and
it
remained
with
the
Hevel
of
the
bones.
These
were
separated
from
each
other
and
it
sits
as
though
dead,
for
the
Hevel
of
the
bones
that
remains
is
as
though
dead,
since
in
the
dead,
too,
the
Hevel
of
the
bones
remains
and
does
not
depart
from
his
grave.
For
this
reason,
when
one
awakens
and
receives
a
correction
from
the
sound
of
the
beating,
these
three
degrees
return
and
connect,
but
not
in
GAR
of
Ruach,
as
before,
but
only
in
VAK
of
Ruach.
All
those
sorcerers
hear
that
sound
in
which
Ruach-Nefesh
and
the
Hevel
of
the
bones
connect,
since
they
received
a
correction
from
the
sound
of
the
beating
on
the
ground.
At
that
time,
the
snake
informs
them
of
the
needs
of
their
spells.
This
is
why
Solomon
sought
to
know
what
was
done
from
that
sound,
and
did
not
know.
He
did
not
know
what
was
that
correction
that
was
done
from
the
beating
on
the
earth.
Since
the
three
sounds
receive
their
correction
from
the
sound
of
a
person
and
the
sound
of
a
person
beating
on
the
ground,
there
is
no
length
in
them
beyond
the
sound
of
a
person.
The
illumination
of
Hochma
is
called
“long.”
That
is,
since
the
sound
of
a
person
is
not
corrected
with
the
unification
of
right
and
left,
but
rather
VAK
of
Hochma
of
the
left,
the
three
sounds
also
do
not
receive
their
full
correction,
as
they
were
initially,
from
the
end
of
the
world
to
the
end
of
the
world,
but
only
VAK,
like
the
sound
of
a
person.
If
the
person
prolongs
his
sound
while
drawing
from
the
right,
and
draws
it
from
above
downward,
he
does
not
prolong
it
so
much
with
him,
but
awakens
to
the
end
of
the
sound
of
a
person,
since
being
only
from
the
left,
and
having
no
part
in
the
right,
they
cannot
prolong,
meaning
draw
Hochma
from
above
downward,
since
this
is
also
not
present
in
the
sound
of
a
person.
When
it
first
comes
out,
it
is
extended
from
the
end
of
the
world
to
the
end
of
the
world,
as
the
GAR
of
the
left
that
fill
the
whole
world
was
extended.
Now
that
it
has
entered
there,
when
they
were
diminished
and
came
into
dens
of
dust,
it
has
no
place
to
expand
there,
since
the
diminution
of
dens
of
dust
lies
upon
them,
as
the
sound
of
a
person
does
not
correct
this
diminution.
Hence,
they
do
not
return
to
the
phase
of
from
the
end
of
the
world
to
its
end;
they
remain
in
dens
of
dust
and
cannot
expand.
Joseph
Will
Put
His
Hand
on
Your
Eyes
224.
It
is
written
about
Jacob,
“Joseph
will
put
his
hand
on
your
eyes.”
This
is
an
enunciation
of
joy.
Why
is
there
a
need
to
close
the
eyes
of
the
dead?
It
is
because
the
eyes
are
the
colors
of
this
world,
and
the
vision
and
the
shape
of
this
world
are
in
them.
Hence,
by
closing
the
eyes,
he
closes
this
world
from
him,
and
the
vision
of
this
world.
When
his
eyes
were
closed,
the
whole
vision
of
this
world
was
darkened
for
him,
and
if
his
eyesight
is
darkened,
he
has
no
more
vision
in
this
world
from
then
on.
The
corrections
of
the
first
are
beautiful,
and
their
wisdom
is
more
than
the
holy
angels.
225.
Of
all
his
sons,
why
did
Joseph
place
his
hands?
If
he
said
so
to
Jacob
because
of
his
enunciation,
that
Joseph
was
still
alive,
then
it
should
have
said,
“Joseph
is
alive,
you
will
see.”
Why
did
he
say
“Joseph
will
put
his
hand
on
your
eyes?”
“Put
his
hand”
since
he
loved
him;
this
is
why
he
blocked
from
him
the
light
of
this
world
and
he
took
it.
One
who
closes
his
loved
one’s
eyes
shows
this:
Your
vision
from
this
world
is
lost,
and
I
am
taking
your
vision
instead
of
you.
From
here
on,
they
will
establish
for
you
a
different
vision—of
that
world.
This
is
why
the
matter
was
given
to
Joseph,
since
he
was
more
loved
by
Joseph
than
all
his
sons.
The
Garments
of
That
World
226.
How
would
it
help
the
dead?
What
benefit
does
he
have
in
that?
One
who
wants
to
ask
should
be
told
that
the
eyes
of
the
dead
should
be
opened
so
as
to
show
that
he
is
still
ready
to
return
to
the
vision
of
this
world
as
in
the
beginning,
when
he
rises
in
the
revival
of
the
dead.
227.
Of
course,
if
the
vision
of
this
world
has
not
been
entirely
concealed
from
him
and
he
did
not
lose
everything,
he
will
have
no
vision
or
part
in
that
world,
since
this
world
is
opposite
from
that
world
where
we
are.
At
the
time
of
the
revival
of
the
dead,
there
will
not
be
even
as
a
hairsbreadth
from
the
works
of
this
world,
since
first,
everything
will
be
lost
in
that
dew
of
resurrection
and
will
remove
all
the
filth
from
him.
Afterwards,
it
will
become
like
that
dough,
and
from
it,
the
body
will
be
made
as
a
new
created
being.
It
is
likewise
here,
in
the
upper
world
before
the
resurrection.
228.
Rabbi
Shimon
said,
“Indeed,
I
knew
that
they
are
clothed
there
in
a
garment
of
honor
of
a
pure
and
holy
body.
Is
there
like
it
in
this
world?
is
there
a
person
who
is
seen
here
in
the
same
body
like
the
one
that
stands
in
that
world?”
229.
Two
youths
asked
this
question,
two
boys
who
clothed
after
they
suffered
the
affliction
for
a
sin
that
it
is
inappropriate
to
disclose.
It
was
so
in
this
world,
since
it
is
written,
“And
it
came
to
pass
on
the
third
day,
that
Ester
wore
royal
apparel.”
She
wore
the
same
form
as
that
of
that
world.
Royal
means
the
holy
spirit
since
the
kingdom
of
heaven,
which
is
Malchut
of
ZA,
called
“heaven,”
wind
blows
from
the
wind
of
that
air
of
that
world
and
Ester
dressed
in
it.
230.
When
she
entered
before
King
Ahasuerus
and
he
saw
a
clothing
of
light,
her
shape
appeared
to
him
as
similar
to
an
angel
of
God,
and
his
soul
departed
from
him
for
a
moment.
Mordechai,
too,
wore
a
clothing
of
that
world,
as
it
is
written,
“And
Mordechai
came
out
from
before
the
king
in
royal
attire.”
Royal
attire
indeed,
a
shape
of
that
world.
This
is
why
it
is
written
that
the
fear
of
Mordechai
fell
upon
them,
the
fear
of
Mordechai
and
not
the
fear
of
Ahasuerus,
meaning
not
because
Ahasuerus
extolled
him,
but
because
of
his
garment
from
that
world.
The
righteous
in
this
world
dress
in
clothing
that
is
called
“royal
attire.”
231.
The
air
of
the
Garden
of
Eden
is
the
blowing
of
the
holy
spirit
[also
“wind”
in
Hebrew],
and
the
righteous
cloth
in
it
similar
to
how
they
were
in
this
world.
Afterwards,
the
holy
spirit
is
on
the
head
of
each
one,
he
crowns
himself
with
it,
and
it
becomes
a
crown
for
him.
So
it
was
for
Mordechai,
as
it
is
written,
“in
royal
attire,”
meaning
in
a
shape
of
that
world.
Afterwards,
it
is
written,
“And
a
great
crown
of
gold,”
the
crown
that
is
on
the
head
of
the
righteous
in
that
world.
When
Israel
received
the
Torah,
they,
too,
had
a
clothing
of
that
world,
until
they
sinned,
as
it
is
written
about
them,
“And
the
people
of
Israel
stripped
themselves
of
their
ornaments
from
Mount
Horeb,”
meaning
they
stripped
off
from
the
clothing.
232.
It
is
also
written
about
Joshua
the
high
priest,
“Remove
the
filthy
garments
from
him,”
and
it
is
written,
“[they]
clothed
him
with
garments.”
These
are
the
garments
of
that
world.
This
implies
that
first
we
must
close
the
eyes
from
any
vision
of
this
world,
which
is
regarded
as
filthy
clothes,
and
then
he
can
merit
the
vision
of
that
world,
which
is
the
new
clothes
with
which
Joshua
was
dressed.
This
implies
that
as
long
as
the
body
of
this
world,
called
“filthy
clothes,”
exists
in
the
grave,
the
spirit
does
not
dress
in
a
garment
of
that
world,
for
it
is
written
first,
“remove
the
filthy
garments
from
him,"
and
then
"clothed
him
with
garments.”
It
is
also
written,
“And
the
angel
of
the
Lord
stands.”
The
crown
is
called
the
“angel
of
the
Lord”
that
stands
on
the
head
of
the
righteous.
It
stands
on
the
head
from
above
after
they
are
clothed
in
this
garment
of
honor.
233.
Two
bodies
cannot
be
together.
As
long
as
the
body
of
this
world
is
present,
the
spirit
does
not
receive
another
clothing,
of
that
world.
When
the
one
of
this
world
has
passed,
the
other
one
is
immediately
ready.
One
goes
out,
and
one
comes
in.
It
is
like
the
good
inclination
and
evil
inclination
in
this
world;
the
Creator
does
not
want
the
two
of
them
to
be
together
in
one
body.
Rather,
if
the
evil
inclination
rules,
the
good
inclination
runs
away,
and
if
the
good
inclination
rules,
the
evil
inclination
runs
away.
234.
About
what
is
it
written,
“And
Satan
standing
at
his
right
hand
to
accuse
him”?
235.
When
a
person
is
in
that
world,
what
benefit
is
there
for
Satan
to
accuse
him?
Is
it
not
enough
that
he
took
out
his
soul
and
killed
him?
Satan’s
passion
was
only
that
a
righteous
would
not
dress
in
a
pure
and
holy
garment.
When
Satan
saw
that
his
garments
were
filthy,
he
was
repelled
and
was
not
counted,
and
this
is
what
he
slandered
about
him.
If
he
were
to
clothe
in
garments
of
honor,
the
clothing
of
filth
and
the
work
of
Satan
is
immediately
canceled
and
passes
from
the
world.
For
this
reason,
Satan
did
not
want
this.
236.
As
long
as
he
did
not
clothe
in
a
garment
of
that
world,
the
spirit
visits
his
filthy
body,
and
Satan
wants
it.
When
he
dresses
in
that
garment
of
honor
of
that
world,
all
the
colors
of
the
evil
inclination
and
his
body
are
canceled
and
he
never
has
any
memory
of
him.
237.
The
spirits
visit
the
cemeteries
at
the
beginning
of
each
night.
If
the
body
has
passed
from
the
world,
why
do
they
visit
the
grave?
It
is
not
about
the
body
but
about
the
soul.
As
long
as
the
flesh
of
the
body
is
present,
the
spirit
visits
the
soul
and
the
soul
visits
the
body.
But
when
the
flesh
of
the
body
has
gone
from
the
world,
the
visiting
of
the
spirits
is
to
the
soul,
which
has
subsided
and
remains
silently
within
the
bones
of
the
body,
for
one
bone
always
remains
of
him
in
the
grave,
and
from
it
he
is
built
for
the
revival
of
the
dead.
This
is
why
at
the
beginning
of
each
night,
the
spirit
visits
the
soul
and
not
the
flesh.
The
Construction
of
Man’s
Body
238.
The
construction
of
man’s
body
is
as
follows:
His
spirit
is
extended
from
the
holy
spirit,
Malchut.
His
soul
is
extended
from
the
tree
of
life.
Since
the
holy
spirit,
Malchut,
gives
its
strength,
his
Merkavot
[chariots/structures]
promptly
give
their
strength,
and
their
strength
is
the
bones
and
the
organs,
all
of
which
are
from
the
Merkavot
of
Malchut.
Their
correction
is
a
bone
over
a
bone,
an
organ
over
an
organ.
The
Sitra
Achra
gives
flesh,
and
from
its
side
comes
only
flesh.
The
Merkavot
of
the
Sitra
Achra
give
tendons
and
arteries
to
extend
blood
to
the
flesh.
After
these
give
their
strength,
the
skies,
ZA,
give
their
strength,
which
is
the
skin
that
is
stretched
over
everything,
like
the
sky
that
surrounds
everything.
239.
Afterwards,
heaven
and
earth
connect,
ZA
and
Malchut,
and
give
these
four
elements—fire,
water,
air,
and
dust—to
protect
those
and
cover
everything.
Then,
when
he
dies,
each
takes
the
part
that
it
gave
to
the
body
and
it
is
canceled.
The
holy
spirit
and
its
Merkavot,
the
part
that
they
gave
to
the
person,
persist.
The
holy
spirit,
its
spirit
persists;
and
the
soul
goes
up.
The
bones
of
the
Merkavot
of
the
holy
spirit
persist;
hence,
the
importance
of
the
body
is
the
bones.
This
is
why
it
is
written,
“And
[the
Creator
will]
strengthen
your
bones,”
which
is
not
written
about
the
flesh.
240.
As
long
as
the
flesh
from
the
Sitra
Achra
persists
in
its
existence,
Satan
stands
to
slander.
When
the
flesh
is
lost,
he
has
no
permission
to
slander
since
it
has
nothing
to
rely
on,
for
he
no
longer
has
a
part
in
him.
This
is
why
it
is
written,
“His
flesh
is
so
wasted
away
that
it
cannot
be
seen,
and
his
bones
that
were
not
seen
stick
out.”
“Cannot
be
seen”
means
from
the
sight
of
Satan,
who
is
about
to
slander,
and
he
cannot
because
his
flesh
had
been
wasted
away.
His
bones,
which
were
not
seen,
were
not
seen
to
Satan
to
approach
him,
since
he
has
no
part
in
it.
Since
each
one
is
detached,
each
bone
from
its
place,
it
does
not
accuse
them
and
does
not
stand
to
slander
them.
once
the
flesh
has
been
consumed,
he
will
no
longer
demand
judgment
and
is
not
poised
to
slander,
since
he
has
nothing
to
rely
on,
and
he
does
not
mention
the
person
in
anything
in
the
world.
This
is
why
it
is
written,
“And
Satan
standing
at
his
right
hand
to
accuse
him.”
It
is
certainly
good
for
him
to
slander
as
long
as
he
did
not
remove
the
filthy
clothes.
Women
Are
Light-Minded
241.
Rabbi
Shimon
said,
“Gird
your
weapon
and
fix
yourself
if
you
want
to
know
the
things
you
have
begun.
Or,
if
you
ask
about
those
things,
tell
me.”
He
said
to
him,
“I
do
know
that
my
wife
has
died
since
I
know
nothing
about
her,
and
the
friends
know
about
her.
Women,
what
is
the
reason
that
they
are
light-minded?”
He
was
asking
about
the
upper
woman,
Malchut,
and
implied
the
actual
Malchut
of
the
quality
of
judgment,
the
lock,
who
was
concealed
and
there
is
no
coupling
in
her
in
all
6,000
years.
She
is
as
though
dead.
This
is
what
he
implied
by
“my
wife
is
dead,”
the
lock,
since
I
know
nothing
about
her,
I
have
no
attainment
in
her
whatsoever.
The
friends
do
know
about
her,
as
they
are
thinking
about
Malchut
of
the
key,
which
is
the
actual
Malchut
and
they
have
attainment
in
her.
Women
are
light-minded
since
in
Daat
[reason/mind]
of
the
Nukva,
there
is
no
illumination
of
the
lock
at
all,
as
in
Daat
of
ZA,
but
only
from
Malchut
of
the
key.
This
is
why
the
hair
of
ZA
is
black,
and
the
hair
of
the
Nukva
is
red.
You
find
that
the
judgments
of
Nukva
are
lighter
than
the
judgments
of
the
male.
242.
Daat
of
ZA
comes
in
six
degrees,
and
each
takes
its
part.
What
remains
is
light,
but
this
honorable
one,
Malchut
of
the
lock,
if
not
for
the
woman
of
folly
who
participated
in
her.
Do
not
ask
about
this
matter,
for
here,
asking
is
forbidden.
I
knew
that
what
you
said,
that
your
wife
is
dead
and
you
know
nothing
about
her,
you
were
not
asking
about
your
wife
but
about
Malchut
of
the
lock.
However,
it
is
permitted
to
ask
about
what
is
written,
“Behold
the
Lord
riding
on
a
light
cloud.”
A
light
cloud
means
the
mind
of
that
bride,
the
fear
of
the
Creator,
Malchut,
who
stands
in
the
middle
like
the
upper
Daat.
But
she
is
called
“light.”
Thus,
I
knew
what
was
your
question.
The
Daat
comes
in
six
degrees,
extending
only
VAK
of
Hochma
by
its
decision
between
right
and
left.
The
reason
that
women
are
light-minded
is
that
there
is
only
a
light
judgment
in
them,
of
the
key,
since
the
Daat
of
ZA
comes
in
six
degrees.
Through
the
force
of
the
judgments
in
him,
from
the
key
and
from
the
lock,
he
draws
only
VAK
of
Hochma
and
not
GAR,
and
each
of
the
lines
takes
its
part,
since
the
lock
shines
in
the
right
line,
and
the
male
judgments
in
the
left
line.
What
remains
of
the
judgments
that
were
not
sweetened
through
Daat
of
ZA
is
called
“light,”
since
it
is
the
phase
of
“key,”
whose
judgments
are
light
and
fit
for
reception
of
Hochma.
A
light
cloud
means
the
Daat
of
that
bride,
who
fears
the
Creator,
Malchut,
who
stands
in
the
middle
and
serves
as
her
middle
line
like
the
Daat
of
ZA.
Pillars
and
Wheels
243.
However,
begin
and
gird
your
weapon
and
tie
your
tie
[connection]
since
it
is
time
to
reveal,
for
across
the
width
of
the
house
there
is
the
hall
of
the
court
inside.
There
are
twelve
doors
in
that
court,
according
to
the
number
of
the
tribes
of
Israel.
On
one
door,
it
is
written
Reuben;
on
another
door,
it
is
written
Shimon,
and
so
are
all
the
tribes
of
Israel
written
on
those
doors
when
they
rise
to
be
seen
before
the
Master
of
the
World.
One
who
enters
the
door
where
it
is
written
Reuben,
if
he
is
from
the
tribe
of
Reuben,
the
doors
accept
him.
If
he
is
not,
the
doors
repel
him
out.
So
it
is
with
all
of
them;
the
doors
accept
only
those
who
are
from
the
tribe
that
is
written
on
them,
and
by
this,
each
and
every
one
is
engraved
and
known.
244a.
Three-hundred
and
sixty-five
pillars
of
blazing
light
are
on
each
of
those
four
sides
in
the
court.
All
those
pillars
are
called
living
pillars
since
their
light
does
not
stand
still
in
one
place.
All
the
pillars,
the
ones
that
ascend
and
the
ones
that
descend,
give
each
other
room.
Those
that
ascend
strike
one
another
and
play
a
tune,
and
those
who
descend
play,
as
well.
244b.
Those
pillars
that
ascend
play
a
tune,
an
orphan
song,
whose
sayer’s
name
is
not
mentioned,
as
it
is
written,
“A
psalm,
sing
to
the
Lord
a
new
song,
for
He
has
done
wonders.”
Is
there
an
old
song?
Rather,
it
is
a
song
that
until
now,
the
angels
have
not
praised
because
it
is
new.
New,
since
the
one
who
renews
his
youth,
Matat,
praises
it.
Matat
is
called
new
because
he
always
renews
his
youth
since
he
is
adhered
to
the
sun,
ZA,
and
does
not
part
from
it,
unlike
the
Sitra
Achra,
in
whom
there
is
no
renewal,
as
it
is
written
about
it,
“And
there
is
nothing
new,”
since
he
is
old
and
withered
and
is
not
renewed.
245.
Sarah
was
renewed
with
youth
since
her
degree,
female,
caused
it,
as
it
is
written,
“After
I
am
worn
out
shall
I
have
youthfulness,
and
my
lord
is
old?”
Because
it
was
drawn
on
her
from
the
phase
of
female,
it
is
written
“youthfulness”
with
Hey
[in
Hebrew],
and
this
is
why
it
is
written
had
[in
female
form]
and
not
had
[in
male
form].
246.
“And
my
lord
is
old.”
Is
he
unfit
for
bearing
because
he
is
old?
After
all,
elderly
deliver,
too.
However,
she
did
not
say
a
small
thing
about
him,
for
she
said,
“since
he
is
old,”
that
he
is
the
Sitra
Achra,
that
there
is
no
renewal
and
offspring
in
him.
Abraham
is
not
renewed
and
does
not
make
offspring
for
if
the
Sitra
Achra
were
to
place
offspring,
he
would
blur
the
world.
the
Creator
replied
about
this,
“Why
did
Sarah
laugh
saying,
‘Shall
I
indeed
bear
a
child,
now
that
I
am
old,’”
meaning
that
the
Sitra
Achra
controls
Abraham.
But
it
is
written,
“And
Abraham
was
old,
of
many
days.”
Thus,
does
the
text
call
Abraham
“old,”
as
well?
However,
the
verse
says
“of
many
days,”
meaning
he
comes
in
those
upper
days
of
ZA,
who
renew
their
days
like
an
eagle.
For
this
reason,
after
those
upper
days,
that
tune
of
“A
psalm,
sing
to
the
Lor
a
new
song,”
is
a
tune
of
that
new
one,
Matat,
who
is
adhered
to
the
upper
days
of
ZA.
The
continuation
of
the
psalm
is
“His
right
hand
and
His
holy
arm
shall
save
Him.”
“Save
Him,”
that
new
one
who
includes
the
right
of
the
upper
king,
ZA.
“His
holy
arm’
is
the
left.
This
is
why
it
is
written,
“His
right
hand
and
His
holy
arm.”
247.
Thus
far,
it
interpreted
the
singing
of
the
ascending
pillars.
Now
it
will
interpret
those
pillars
that
are
descending
from
above
downward.
They,
too,
play,
but
they
say
a
different
song,
an
orphan
one,
who
sayer’s
name
is
not
mentioned.
What
is
it?
It
is
a
psalm
of
thanksgiving,
which
is
an
orphan,
too.
248.
The
light
of
the
pillars
seems
as
one
light.
When
they
roll,
five
wheels
of
light
are
seen
in
each
pillar.
These
pillars
are
all
hollow
inside.
When
they
ascend
and
descend,
flames
of
fire
come
out
from
them,
like
a
button
and
a
flower.
Above
each
pillar,
there
are
three
apples
where
three
colors
make
a
coupling:
red,
green,
and
white.
In
each
color,
protruding
letters
blaze
with
green
flames
of
fire.
They
never
rest,
and
there
is
no
one
to
understand
them
or
attain
them.
The
wholeness
comes
with
twelve
phases
HG
TM,
with
three
lines
in
each.
The
court,
Malchut,
receives
those
twelve
phases
from
TNHY
of
ZA,
and
they
are
called
in
her
“twelve
tribes.”
In
the
same
way,
all
of
Israel
are
divided
into
twelve
tribes,
where
each
tribe
receives
from
its
corresponding
phase
in
the
twelve
phases
in
the
court,
in
Malchut.
The
doors
are
the
screen
that
cuts
between
Keter-Hochma
and
TM.
The
screen
that
lowers
Bina
and
TM
to
the
bottom
degree
during
the
Katnut
[smallness/infancy]
and
raises
Bina
and
TM
back
along
with
the
connected
bottom
degree
during
the
Gadlut
[greatness/adulthood],
that
screen
is
regarded
as
the
door
for
the
lower
one,
for
were
it
not
for
that
screen,
it
would
be
utterly
impossible
for
the
lower
one
to
enter
the
upper
one
and
receive
its
lights
from
it.
The
souls
of
Israel
are
from
the
world
of
Beria,
which
are
the
bottom
degree
of
Malchut.
It
turns
out
that
during
the
Katnut,
the
screen
below
Keter-Hochma
in
the
twelve
phases
in
the
court,
which
is
Malchut,
lowers
the
Bina
and
TM
in
the
twelve
phases
in
Malchut
to
the
twelve
tribes
of
Israel.
During
the
Gadlut,
that
screen
raises
Bina
and
TM
back
to
the
degree
of
the
court,
Malchut,
along
with
the
twelve
tribes
of
Israel.
It
follows
that
the
screen
below
HB
in
each
phase
in
the
court
is
the
door
to
raise
that
tribe
in
Israel,
which
Bina
and
TM
of
that
phase
were
clothed
in
during
the
Katnut.
There
are
twelve
doors
in
that
court,
according
to
the
number
of
the
tribes
of
Israel.
The
twelve
screens
below
Keter-Hochma
in
the
twelve
phases
in
Malchut,
called
“court,”
and
Bina
and
TM
of
each
phase
are
clothed
in
their
corresponding
phases
in
the
souls
of
the
twelve
tribes
of
Israel.
On
one
door,
it
is
written
“Reuben,”
and
similarly,
all
the
other
tribes
of
Israel
are
written
on
those
doors,
since
the
corresponding
phase
in
the
tribes
of
Israel
is
discerned
in
the
screen
of
each
phase.
One
who
enters
through
the
door
on
which
it
is
written
Reuben,
if
he
is
from
the
tribe
of
Reuben,
meaning
that
Bina
and
TM
of
that
phase
are
clothed
in
him
in
Katnut,
the
doors
accept
him.
During
the
Gadlut,
at
the
time
of
seeing,
when
the
screen
raises
its
Bina
and
TM,
it
also
raises
that
tribe,
which
is
connected
to
these
Bina
and
TM
from
the
time
of
Katnut.
If
he
is
not,
the
doors
repel
him
outside,
for
if
he
is
not
connected
to
the
Bina
and
TM
of
that
phase,
they
will
not
be
able
to
raise
him
since
he
has
no
contact
with
him.
It
is
likewise
with
all
of
them,
and
by
this
they
will
be
engraved
and
known,
each
and
every
one.
During
the
Katnut,
each
one
is
engraved
with
Bina
and
TM
in
its
corresponding
phase
at
the
door
of
the
court,
in
the
screen,
since
at
the
time
of
Katnut,
the
screen
lowers
to
it
the
Bina
and
TM
of
its
phase
in
Malchut.
In
Gadlut,
the
screen
elevates
it
because
Bina
and
TM
of
its
phase
are
in
it.
The
four
Sefirot
TNHY
of
ZA
are
clothed
in
Malchut
in
the
court.
They
are
incorporated
in
each
other
in
a
way
that
each
of
the
TNHY
is
incorporated
with
the
four
Sefirot
TNHY.
Since
there
is
the
Mochin
from
Bina
in
them,
each
Sefira
is
regarded
as
a
hundred
Sefirot,
like
the
Sefirot
of
Bina.
Thus,
there
are
three
Sefirot
NHY,
which
are
three-hundred,
and
Tifferet,
which
is
incomplete,
but
only
from
her
Chazeh
and
below;
at
times,
she
is
regarded
as
half
a
Sefira,
fifty,
and
in
that
sense,
there
are
four
Sefirot
TNHY,
which
are
350.
And
sometimes
we
regard
Tifferet
as
three
thirds,
where
the
upper
third
continues
through
the
Chazeh,
and
from
the
Chazeh
and
below
are
the
two
thirds
of
Tifferet.
When
these
one-hundred
are
divided
in
them,
thirty-five
of
them
are
in
the
upper
third
of
Tifferet
through
the
Chazeh,
and
sixty-five
are
in
the
two
thirds
of
Tifferet
from
the
Chazeh
and
below.
Thus,
there
are
four
Sefirot
TNHY,
which
are
365,
three-hundred
from
NHY
and
sixty-five
from
the
two
thirds
of
Tifferet.
The
reason
why
the
top
third
has
one
part
and
two
thirds
more
than
the
bottom
part
in
Tifferet
is
that
the
Keter
of
the
bottom
two
thirds
of
Tifferet,
which
is
the
Chazeh,
is
regarded
as
the
Raglayim
[legs]
of
the
upper
third.
For
this
reason,
there
are
365
pillars
of
blazing
light
on
each
of
those
four
sides
in
the
court.
Yesod
of
ZA
is
called
a
“pillar,”
and
when
it
is
incorporated
with
TNHY,
it
has
365
pillars
in
it,
which
are
the
phases
of
Yesod
of
ZA,
and
Yesod
of
ZA
is
called
“living.”
All
those
pillars
are
called
“living,”
365
living
pillars,
since
their
light
does
not
stand
quietly
in
one
place,
as
all
the
pillars
are
always
in
a
coupling
with
Malchut,
but
once
they
ascend
and
once
they
descend,
since
there
is
a
coupling
only
in
Daat.
Hence,
before
each
coupling,
Yesod
ascends
up
to
Daat.
All
the
Mochin
of
ZA
come
from
his
deciding
between
the
two
lines
of
Bina.
Then,
because
HBD
of
Bina
come
out
through
ZA,
which
becomes
the
middle
line,
Daat,
to
unite
the
HB
of
Bina,
ZA,
too,
is
rewarded
with
these
Mochin
HBD
that
he
caused
in
Bina.
The
main
power
of
deciding
in
ZA
to
unite
the
two
lines
of
Bina
is
from
the
force
of
his
Yesod,
the
screen
of
Hirik
in
him.
There
is
bestowal
and
reception
in
the
judgments
in
the
left
of
Daat
of
ZA.
The
bestowal
in
them
is
called
Yesod,
and
the
reception
in
them
is
called
Malchut.
It
follows
that
Yesod
caused
the
Mochin
of
HBD
of
ZA,
and
the
lower
one,
too,
is
rewarded
with
all
the
measure
of
light
that
it
causes
in
the
upper
one.
For
this
reason,
after
ZA
received
HBD
from
Bina,
it
is
considered
that
since
the
power
of
decision
in
Daat
of
ZA
is
Yesod,
it
follows
that
Yesod
is
the
cause
that
makes
HBD
emerge
in
ZA.
Hence,
Yesod
is
also
rewarded
with
them,
since
the
lower
one,
too,
is
rewarded
with
all
the
measure
of
light
that
it
causes
in
the
upper
one.
Likewise,
the
power
of
decision
in
the
middle
line
in
HGT
of
ZA
is
Yesod.
Hence,
Yesod
is
rewarded
with
them,
too.
It
is
especially
so
in
his
own
place,
TNHY
of
ZA.
For
this
reason,
Yesod
of
ZA
is
incorporated
with
the
abundance
of
Mochin
of
HBD
of
ZA,
and
with
the
abundance
of
Mochin
of
HGT
of
ZA,
and
from
Netzah
and
Hod
of
ZA.
He
draws
them
to
his
own
place,
to
the
phase
of
Yesod
of
ZA,
and
from
there
he
bestows
them
upon
Malchut.
Before
any
bestowal
that
Yesod
bestows
upon
Malchut,
he
needs
renewal.
He
must
rise
once
more
to
Daat
of
ZA
and
decide
between
HB
of
ZA
and
receive
from
the
abundance
of
GAR.
Afterwards,
he
descends
to
HGT,
and
then
to
his
place,
NHY,
and
bestows
upon
Malchut.
This
is
why
it
was
said
that
all
the
pillars,
those
that
ascend
and
those
that
descend,
ascend
up
to
Daat
to
receive
the
abundance
of
GAR,
and
then
descend
and
give
the
bestowal
to
Malchut.
Although
there
is
a
difference
between
an
ascent
and
a
descent,
since
they
rise
by
the
power
of
the
control
of
the
right,
since
they
want
to
diminish
the
left
and
incorporate
it
in
the
right,
and
those
who
descend
to
bestow
upon
Malchut,
descend
from
the
left,
since
Malchut
needs
the
abundance
of
Hochma
on
the
left,
nevertheless,
they
do
not
detain
one
another,
and
each
one
does
what
it
should.
The
disclosure
of
the
upper
lights
is
extended
in
a
tune.
Those
that
ascend
strike
one
another,
as
the
ones
that
ascend
unite
the
two
lines
HB.
Striking
means
unification
and
coupling
that
come
through
a
force
from
below,
Yesod.
They
play
a
tune,
meaning
the
abundance
of
the
three
lines
HBD
is
revealed.
Those
that
descend
play,
too.
Those
that
ascend
play
a
tune,
an
orphan
song,
“A
psalm,
sing
to
the
Lord
a
new
song.”
The
disclosure
of
the
lights
that
are
drawn
through
the
ascent
of
Yesod
once
more
to
Daat
is
a
new
disclosure,
for
the
angels
still
did
not
know
of
it,
to
praise
it.
In
each
ascent,
new
bestowal
is
drawn,
which
has
not
yet
been
in
the
worlds.
It
is
new
because
the
one
who
renews
his
youth,
the
youth
Matat,
praises
it.
Matat
is
a
Merkava
[chariot/structure]
to
the
coupling
of
Yesod
of
ZA
and
Malchut.
It
is
the
first
that
receives
this
new
illumination
that
Yesod
drew
from
above,
and
from
it,
all
the
angels
receive.
Matat
is
called
“new”
because
it
is
adhered
to
ZA,
the
sun,
and
does
not
part
from
it.
Hence,
it
is
the
first
to
receive
the
new
abundance
from
Yesod
of
ZA,
unlike
the
Sitra
Achra,
in
which
there
is
no
renewal
since
the
Sitra
Achra
does
not
have
the
Moach
of
Daat,
where
Yesod
ascends
and
renews
their
coupling
each
time.
Through
this
coupling,
new
lights
and
offspring
always
come,
except
they
have
only
two
Mochin,
HB.
Since
they
are
devoid
of
Daat,
nothing
new
comes
out
from
their
HB,
except
for
that
measure
of
illumination
that
is
absorbed
in
their
HB
at
the
beginning
of
their
being.
They
are
repeated
and
returned
each
time
as
they
were
at
first,
without
addition,
until
they
are
regarded
as
having
been
frayed
and
worn
out
from
use.
This
is
why
it
is
said
that
he
is
old
and
worn
out
and
is
not
being
renewed,
that
he
is
gradually
being
worn
out
like
an
old
man
whose
strength
gradually
leaves
him
until
he
withers
away.
This
tune
of
“A
psalm,
sing
to
the
Lord
a
new
song,”
which
the
pillars
play
when
they
ascend
to
HBD,
is
a
tune
of
that
new
one,
Matat.
The
pillars,
too,
play
it,
since
they
are
renewed
with
new
abundance
when
they
ascend
to
HBD.
This
is
why
the
verse
continues,
“His
right
hand
and
His
holy
arm
shall
save
Him.”
“Shall
save
Him,”
that
new
one,
who
contains
the
right
of
the
upper
king,
ZA.
His
arm
is
the
left,
which
is
the
second
reason,
that
the
pillars,
Yesod
of
ZA,
play
that
song
during
the
ascent.
The
verse
speaks
of
the
decision
of
the
middle
line,
where
that
new
one,
Yesod,
unites
the
right
of
the
upper
king
with
his
holy
arm,
the
left,
during
his
ascent.
Those
pillars
that
descend
from
above
downward
also
play
and
say
a
different
singing,
which
is
a
psalm
of
thanksgiving,
since
it
is
written
about
it,
“Make
a
joyful
shout
to
the
Lord,
all
the
earth,”
Malchut.
They
say
this
since
the
pillars
descend
in
order
to
bestow
upon
Malchut.
The
light
of
all
365
pillars
is
one
light,
since
they
are
all
the
phase
of
Yesod.
When
they
roll,
they
shine
in
an
illumination
of
the
lines,
called
“rolling,”
and
then
Yesod
is
incorporated
with
all
the
KHB
TM,
which,
from
the
perspective
of
Hassadim,
are
called
HGT
NH.
Five
wheels
of
light
are
seen
in
each
pillar,
since
at
that
time,
each
of
the
365
pillars
contains
HGT
NH.
However,
Yesod
itself
is
not
a
sixth
phase,
since
there
are
no
more
than
five
phases,
which,
from
the
perspective
of
Hochma,
are
called
KHB
TM,
and
from
the
perspective
of
Hassadim,
are
called
HGT
NH.
However,
Yesod
is
not
an
additional
phase
to
them,
but
only
an
inclusion,
incorporating
those
five
phases.
These
pillars
are
all
hollow
inside;
they
have
no
insides
since
besides
the
five
phases,
there
is
no
other
phase
of
light.
It
follows
that
they
are
spaces
without
content
of
a
form
of
light.
Rather,
they
have
in
them
two
phases
of
judgments:
of
the
right
and
of
the
left,
which
Yesod
carries.
For
this
reason,
it
is
regarded
as
the
left
of
Daat,
since
the
deciding
one
incorporates
right
and
left.
As
the
right
of
Daat
contains
the
two
lights
of
the
right
and
of
the
left,
the
left
of
Daat
contains
the
two
judgments—of
the
right
and
of
the
left.
They
are
called
“button
and
flower”
because
the
judgments
of
the
right,
the
Yod
that
entered
the
Avir
[air],
the
Holam,
are
called
“button,”
with
the
letters
Kafat
Ohr
[tied
light,
creating
the
letters
of
Kaftor
(button)],
since
the
light
is
tied
to
the
right
by
the
force
of
these
judgments.
The
judgments
of
the
left,
from
which
the
light
of
Hassadim
flies
out
so
they
remain
with
Hochma
without
Hassadim
and
cannot
shine,
for
this
reason,
it
is
called
Perah
[flower],
from
the
word
Priha
[fleeing
out],
since
the
lights
fly
out
from
there,
since
even
the
Hochma
does
not
shine.
And
there
is
another
reason:
All
the
power
of
the
left
comes
through
the
exit
of
the
Yod
from
the
air,
which
returns
to
being
light,
the
dot
of
Shuruk.
Hence,
the
Yod
flies
in
the
air
and
exits
there.
This
is
why
it
was
said
that
when
they
ascend
and
descend,
flames
of
fire
come
out
from
them,
like
a
button
and
a
flower,
which
are
two
kinds
of
judgments:
of
the
right,
which
is
the
button,
and
of
the
left,
which
is
the
flower.
The
pillars
in
the
court
are
Yesod
of
ZA.
Now
The
Zohar
explains
the
form
of
the
abundance
that
is
fixed
in
the
quality
of
Yesod:
to
bestow
upon
Malchut.
Although
one
manner
of
bestowal
is
not
like
another,
and
any
bestowal
is
a
new
form
that
Yesod
bestows
upon
Malchut,
nevertheless,
there
is
one
form
that
is
fixed
and
contains
all
the
bestowals
in
the
world,
and
is
mandatory
in
all
of
them:
This
is
the
complete
form
of
twelve
phases
whose
content
is
the
four
Sefirot
HB
TM,
or
HG
TM,
with
three
lines
in
each,
and
three
times
four
is
twelve.
Above
each
pillar,
above
Yesod,
there
are
three
apples,
three
lines,
in
which
three
colors
make
couplings:
red,
green,
white.
These
are
HGT,
which
clash
and
make
couplings
with
those
three
apples.
In
each
color,
blazing
letters
are
protruding
from
Tifferet,
which
is
green,
since
Malchut
is
always
adhered
to
Tifferet.
They
are
never
still,
and
there
is
no
one
who
understands
or
attains
them.
That
Malchut
is
regarded
as
being
from
the
phase
of
Yesod,
and
illumination
of
Hochma
is
not
revealed
there,
but
rather
in
the
separated
Malchut,
the
wheels.
Hence,
there
is
no
one
who
can
understand
them,
as
it
is
impossible
to
attain
them
there.
It
follows
that
there
are
three
apples
here,
three
lines.
In
each
apple,
each
line,
there
are
three
colors—white,
red,
green—which
are
HGT,
and
green
letters,
which
are
Malchut.
Three
times
four
are
twelve
phases,
and
without
them,
the
abundance
is
incomplete.
The
pillars
are
Yesod
of
ZA,
and
the
general
abundance
on
Yesod
has
the
form
of
three
apples,
where
in
each
apple
there
are
HG
TM.
Now
The
Zohar
will
explain
to
us
the
form
of
the
separated
Malchut,
the
wheels
underneath
the
pillars,
and
the
general
form
of
the
abundance
in
them
for
the
lower
ones,
and
the
two
couplings—the
morning
coupling
and
the
midnight
coupling.
249.
Four
wheels,
a
work
of
embroidery,
expand
and
turn
in
each
of
the
365
pillars
on
each
side
of
the
court.
There
are
great
wonders
in
these
wheels.
When
they
turn,
they
bring
out
from
themselves
bells
of
gold
and
gemstones,
which
are
promptly
gathered
within
them
and
do
not
fall
to
the
ground.
When
these
bells
of
gold
and
these
gemstones
come
out,
a
sound
is
heard
from
the
turning
of
the
wheels,
which
say,
“‘This
is
the
inheritance
of
the
servants
of
the
Lord,
and
their
righteousness
is
from
Me,’
says
the
Lord.”
250.
Two
lions
are
in
each
wheel,
one
lion
on
one
side,
and
one
lion
on
the
other
side.
They
are
all
from
green
fire.
When
the
wheels
turn,
these
lions
embrace
with
one
another,
and
everyone
walks
in
the
rolling,
adhering
to
each
other.
When
the
pillars
rise,
these
lions
growl
toward
each
other,
and
apples
fly
in
the
air
and
rise
up.
The
apples
clash
with
one
another
in
the
air,
and
then
return
to
their
place,
and
from
there
they
fall.
The
lions
stretch
out
their
hands
to
receive
them,
and
the
apples
rise
by
themselves.
251.
At
midday,
two
eagles
come
out
in
each
wheel.
They
are
on
the
heads
of
those
lions,
and
then
the
pillars
and
the
wheels
quiet
down,
and
stand
in
their
existence,
and
apples
fall
on
the
mouths
of
the
eagles,
who
receive
them.
Then
the
apples
promptly
fly
from
mouth
to
mouth.
After
an
hour
and
a
half,
the
eagles
raise
their
voice
and
play
a
nice
tune,
and
hide.
After
The
Zohar
has
already
explained
all
the
phases
in
Yesod
and
the
abundance
over
it,
it
continues
to
explain
the
Malchut
that
receives
from
it,
whose
Sefirot
are
called
“wheels,”
and
the
matter
of
the
coupling
of
Yesod
and
Malchut.
It
says
“four
wheels,
the
work
of
embroidery,
expand
and
turn
in
each
pillar,”
since
the
abundance
that
emerges
from
each
pillar
consists
of
HG
TM,
and
there
needs
to
be
four
Malchuts
of
HG
TM
that
receive.
Hence,
for
each
pillar,
there
are
four
wheels.
It
interprets
the
matter
of
the
abundance
that
is
received
in
Malchut
for
the
lower
ones,
and
says
that
when
they
turn,
because
the
abundance
is
revealed
only
by
turning,
they
bring
out
from
themselves
bells
of
gold
and
gemstones.
Bells
of
gold
are
illuminations
of
Hochma
from
the
left
line,
and
gemstones
are
illuminations
of
Hassadim.
When
these
come
out,
a
sound
is
heard
because
of
the
turning
of
the
wheels,
which
say,
“This
is
the
inheritance
of
the
servants
of
the
Lord,”
declaring
that
that
abundance
is
ready
to
be
received
by
the
servants
of
the
Creator,
and
it
is
their
inheritance.
Hesed
rules
the
morning
coupling.
In
each
wheel,
Malchut,
there
are
two
lions
that
receive
the
abundance,
one
from
to
Malchut’s
right,
and
one
to
Malchut’s
left.
Even
the
one
on
the
left
is
also
called
a
“lion,”
the
name
of
Hesed,
indicating
that
in
the
morning,
there
is
the
governance
of
the
right,
and
the
left,
too,
is
in
the
form
of
right,
lion.
However,
they
are
all
of
green
fire,
the
green
color,
called
Tifferet,
since
Malchut
in
general
is
in
the
middle
between
right
and
left,
which
is
regarded
as
Tifferet
and
as
the
color
green.
In
the
rolling,
when
the
wheels
turn
during
the
disclosure
of
the
abundance,
which
comes
only
by
rolling,
the
lions
embrace
with
one
another—the
right
and
the
left
embrace
to
be
one,
and
they
all
walk
in
a
rolling,
adhering
to
each
other
and
incorporating
with
one
another.
When
the
pillars
rise,
when
Yesod
ascends
to
HBD
to
receive
abundance
and
be
renewed,
those
lions
growl
toward
each
other,
those
on
the
right
and
those
on
the
left,
since
prior
to
the
rolling,
they
are
still
not
one
phase.
Apples,
the
abundance
on
Yesod,
rise
together
with
the
pillars,
which
are
the
Yesod,
in
order
to
fly
in
the
air,
to
receive
abundance
from
GAR,
which
concern
the
entry
and
the
exit
from
the
air.
The
apples
clash
with
one
another
in
the
air,
incorporating
with
each
other,
then
descend
together
with
the
pillars
to
their
place,
to
Malchut,
and
from
there
they
fall.
Through
their
connection
with
Malchut,
the
apples
fall
from
Yesod
to
Malchut.
The
lions,
the
receivers
of
the
abundance
in
Malchut,
stretch
out
their
hands
to
receive
the
apples,
and
the
apples
ascend
by
themselves,
as
their
illumination
rises
from
below
upward
by
itself.
The
lions
receive
them
and
are
not
drawn
and
fall
down,
below
Malchut,
due
to
the
abundance
of
Hochma
that
is
incorporated
there,
which
shines
only
from
below
upward.
This
explains
the
morning
coupling,
which
is
under
the
control
of
the
right,
Hesed.
Now
it
explains
the
midday
coupling.
It
says
that
at
midday,
two
eagles
come
out
in
each
wheel,
since
the
first
half
of
the
day
is
Hesed,
right,
and
the
second
half
of
the
day
is
judgment,
left.
The
middle,
midday,
comprises
both,
Hesed
and
judgment,
the
shape
of
the
face
of
an
eagle,
which
incorporates
a
lion
and
an
ox,
which
are
right
and
left.
Hence,
at
that
time,
the
receivers
in
Malchut
come
out,
on
her
right
and
on
her
left,
in
the
form
of
two
eagles
in
each
wheel,
one
to
the
right
and
one
to
the
left,
as
with
the
two
lions.
They
are
on
the
heads
of
those
lions,
meaning
that
at
that
time,
they
control
the
lions.
Then
is
the
time
of
the
coupling
of
the
pillars
and
the
wheels,
Yesod
and
Malchut.
At
that
time,
the
pillars
and
the
wheels
quiet
down
from
their
rolling
and
stand
in
their
existence,
making
couplings
with
each
other.
Then
the
apples
fall,
the
abundance
falls
from
the
pillars,
which
are
Yesod,
on
the
mouths
of
the
eagles,
who
are
the
receivers
of
the
abundance
in
Malchut,
and
they
receive
the
apples
from
the
pillars.
The
abundance
flies
from
the
mouths
of
the
eagles
on
the
right
to
the
mouths
of
the
eagles
on
the
left,
and
vice
versa,
in
order
to
be
incorporated
from
the
right
and
from
the
left.
And
yet,
that
coupling
at
midnight
also
leans
to
the
right,
which
is
why
it
lasts
only
an
hour
and
a
half,
which
is
a
line
and
half
a
line
of
the
right
at
that
time,
since
three
lines
are
called
three
hours.
When
this
is
over
and
a
line
and
half
a
line
from
the
left
begins
to
shine,
that
coupling
stops.
After
an
hour
and
a
half,
after
the
line
and
half
a
line
of
the
right
side,
Hochma,
the
right
half
of
Daat,
has
stopped
shining
and
the
line
and
half
a
line
of
the
left
line,
Bina,
the
left
half
of
Daat,
begins
to
shine,
the
eagles
raise
their
voice
and
play
a
nice
tune,
beginning
to
receive
from
the
left,
whose
abundance
comes
by
raising
the
voice
and
a
nice
tune.
However,
they
promptly
hide
and
the
illumination
stops.
Because
they
have
the
face
of
an
eagle,
incorporating
the
right
and
the
left,
they
can
receive
the
beginning
of
the
illumination
of
the
left.
But
because
the
right
begins
to
diminish
at
the
time
of
the
governance
of
the
line
and
a
half
of
the
left,
they
hide
and
are
concealed.
252.
Around
those
pillars
there
are
embroidered
nets
that
are
the
illumination
of
Bina,
which
is
clothed
there,
mixed
and
entangled
and
woven
together
with
Malchut.
For
this
reason,
it
is
called
an
embroidered
net
and
it
is
woven
from
red
fire,
illumination
of
the
left,
and
from
white
fire,
illumination
of
the
right.
The
gold
threads
are
illumination
of
the
left
in
Bina,
called
gold,
encircled
all
around
from
every
side.
There
is
also
a
spring
of
water
there,
as
it
is
written,
“And
on
that
day
living
waters
will
flow
out
from
Jerusalem,
half
of
them
toward
the
Eastern
Sea
and
the
other
half
toward
the
Western
Sea.”
Half
of
Them
toward
the
Eastern
Sea
253.
The
head
of
the
seminary
interpreted
that
verse
inside,
and
his
voice
was
heard
outside.
The
voice
of
a
child
on
the
outside
awakened
from
it,
that
child
who
interpreted
his
learning
and
learned
before
that
one
pillar
of
the
world.
Accusing
angels
held
him
to
sentence
him,
and
his
voice
awakened
from
the
outside
when
he
heard
that
verse.
He
said,
“Water
that
are
below,
in
Jerusalem,
how
will
their
rise
up
to
a
place
that
is
several
degrees
higher
than
it,
to
the
Eastern
Sea,
Bina?
What
is
the
need
for
these
waters
above,
in
Bina?
How
will
a
place
from
which
all
the
streams
and
brooks
come
out,
and
there
is
no
cessation
to
the
springs
and
brooks
that
come
out
from
it,
which
is
the
Eastern
Sea,
Bina,
how
will
it
be
watered
from
a
dry
place,
from
Jerusalem?
Who
saw
a
dug
pit
that
will
give
water
to
a
springing
fountain?
Can
it
be
that
Jerusalem
will
give
water
to
the
Eastern
Sea,
which
is
a
place
from
which
all
the
waters
of
the
world
emerge
and
spring
forth?”
254.
When
the
voice
of
that
child
entered
inside
like
an
arrow
and
everyone
listened
to
it,
at
that
time,
all
those
who
were
before
him
and
said,
“Who
are
they
who
do
not
let
that
son
of
the
living
God
enter?”
arose,
and
three
pillars
held
him,
the
illumination
of
three
lines,
which
were
standing,
and
he
entered.
Everyone
gathered
to
him.
255.
That
child
said,
“Until
now
I
was
afraid,
and
this
is
what
they
said
to
me
when
the
accusers
were
holding
me.”
They
said
to
him,
“Do
not
fear,
holy
son,
here
you
will
be
among
us
seven
days,
and
each
day
you
will
bathe
in
the
holy
dew,
and
then
you
will
be
raised
into
the
place
of
the
rest
of
the
children
who
are
here.”
256.
That
child
opened
and
said,
“And
it
came
to
pass
on
that
day.”
That
day,
the
last,
the
day
that
the
end
is
gripped
to
its
beginning.
Its
beginning
is
Bina,
called
“he,”
as
it
is
written,
“And
he
is
a
servant
of
the
Levite,”
since
the
work
of
the
Levite
is
to
the
degree
called
“he,”
which
is
hidden
and
concealed.
Because
it
is
concealed,
it
is
called
“he,”
since
“he”
means
hidden.
When
it
is
called
“he”
with
a
capital
Hey,
Malchut,
it
comes
to
show
that
the
end
of
all
the
degrees,
Malchut,
is
the
beginning
of
the
degrees,
Bina,
that
it
is
all
one.
Since
the
word
“he”
is
the
end,
Malchut,
the
letter
Hey,
Malchut,
was
added
to
that
word
[in
Hebrew],
which
is
Bina
clothed
inside
Malchut.
You
find
that
the
word
“he”
is
Malchut,
but
when
Bina
is
clothed
in
her.
257.
Jerusalem
is
destined
to
bring
forth
water
and
be
a
wellspring.
The
end
of
all
the
degrees,
called
“he,”
is
not
Jerusalem.
Rather,
Jerusalem
and
that
day
are
certainly
all
one;
both
are
Malchut.
The
difference
between
them
is
that
when
all
her
holy
degrees
surround
Jerusalem,
it
is
called
Jerusalem,
and
this
is
how
they
look.
There
are
also
surrounding
degrees,
which
are
called
“courts.”
These
are
inner
ones.
Then
there
are
those
that
surround
her
from
outside.
There
are
also
more
internal
ones
which
are
called
“chambers”
when
they
are
surrounding.
Then
there
are
degrees
that
are
called
“hall”
and
“Dvir”
when
they
are
surrounding.
Within
all
those
degrees
there
is
one
point,
as
it
is
written,
“The
glory
of
the
King’s
daughter
is
within,”
the
point
of
the
lock,
which
is
hidden
and
concealed
in
Malchut,
who
is
called
“that
day,”
as
it
is
written,
“that
will
be
called
the
land.”
Malchut
is
called
“land,”
but
only
her
hidden
point.
258.
At
the
end
of
correction,
when
that
day
arises,
which
is
the
hidden
point
of
the
lock,
out
of
the
nets
of
the
court,
the
illumination
of
Bina
that
dresses
in
Malchut,
a
spring
of
water
shall
arise
from
the
Eastern
Sea,
from
Bina,
from
which
it
is
extended
to
Malchut.
It
is
similar
to
a
mother
whose
son
is
in
her
arms
and
from
all
the
milk
it
suckles,
its
mouth
becomes
full,
and
it
grows
in
it
until
it
returns
the
milk
to
its
mother’s
mouth.
Similarly,
half
of
them
toward
the
Eastern
Sea.
This
is
why
it
is
written,
“And
on
that
day
living
waters
will
flow
out
from
Jerusalem,
half
of
them
toward
the
Eastern
Sea.”
For
all
the
abundance
that
that
point
takes
then
from
the
Eastern
Sea,
the
abundance
overflows
and
half
of
it
is
returned
to
the
Eastern
Sea,
meaning
that
Bina
will
receive
great
Gadlut
from
Malchut.
And
half
of
them
to
the
Western
Sea,”
to
the
point
of
the
lock
itself,
at
which
time
she
will
receive
all
her
corrections
from
the
abundance
of
the
Eastern
Sea.
259.
The
Western
Sea
means
her
final
degrees,
the
point
of
the
lock.
“Aha,
holy
Hassid”
[pious
one],”
said
the
soul
to
Rabbi
Shimon,
“how
much
joy
over
joy
has
been
added
in
that
child
among
the
members
of
the
seminary.
That
child
said
twenty-seven
flavors
[reasons/Taamim]
in
the
Torah,
and
his
father
was
crowned
with
seventy
crowns
that
day.
Happy
is
he
who
has
been
rewarded
with
teaching
his
son.
Rabbi
Shimon
said,
“Was
his
father
not
rewarded
with
teaching
him?”
He
said
to
him,
“His
father
died.”
260.
There
was
a
hidden
secret
in
that
child,
regarding
why
he
had
departed
from
the
world
and
regarding
their
wish
to
sentence
him
and
he
was
saved
from
it.
It
was
because
he
used
to
shame
his
teacher
openly,
in
front
of
everyone,
with
his
questions
and
queries,
which
his
teacher
could
not
answer.
He
did
not
hesitate
going
to
a
different
teacher
to
correct
his
learning,
and
he
weakened
his
teacher’s
view.
For
this
reason,
they
wished
to
sentence
him
to
a
harsh
judgment.
Because
of
it,
although
he
was
saved
from
the
accusers,
he
was
not
saved
here.
For
seven
days,
his
form
was
not
completed.
He
would
bathe
in
great
pain
before
everyone
all
those
seven
days,
until
his
form
was
completed.
And
concerning
why
he
departed
from
the
world,
do
not
seek
to
know.
261.
Under
the
circle
of
the
nets
that
is
in
the
court,
which
is
the
illumination
of
Malchut
in
Bina
that
is
woven
with
her,
in
those
waters
of
the
wellspring
that
is
there,
a
fountain
is
inscribed,
expanding
and
going
outside,
and
entering
the
great
sea,
Malchut
from
the
phase
of
Hochma.
It
registers
in
it
a
way
to
the
depth
of
the
sea,
where
there
is
the
control
of
Malchut
that
is
sweetened
in
Bina,
the
point
of
the
key.
The
whale
drinks
from
it
and
is
satiated
and
happy,
and
multiplies
and
grows
in
multiplication,
as
it
is
written,
“half
of
them
toward
the
Eastern
Sea,”
which
is
in
the
depth
of
the
sea.
When
another
spring
comes
out,
that
spring
goes
and
spreads
in
hiding,
under
the
abyss,
under
Malchut
of
the
key,
into
the
Western
Sea,
the
hidden
Malchut
of
the
lock.
All
those
evil
waters
and
harsh
water,
it
lowers
them
and
bends
them
so
they
do
not
go
out
to
sabotage
the
people
of
the
world,
as
it
is
written,
“who
makes
a
way
in
the
sea,”
in
the
depth
of
the
sea,
“a
path
in
the
mighty
waters,”
in
the
Western
Sea.
262.
In
the
middle
of
the
court
are
two
Cherubim,
small
faces,
an
artwork
of
the
Holy
King.
Upper
and
lower
cannot
understand
them
because
their
GAR
are
covered
with
wings.
Under
the
wings,
in
the
VAK
of
GAR
in
them,
all
of
Israel
are
destined
to
stand,
to
receive
their
illumination,
as
long
as
they
do
not
come
out
from
under
their
wings
outwards,
so
they
do
not
peep
at
GAR,
which
are
covered
by
wings.
All
those
who
enter
under
the
wings
of
the
Cherubim
will
be
happy,
since
thirteen
thousand
towers
of
the
sun,
ZA,
which
are
twelve
combinations
of
HaVaYaH
and
what
incorporates
them,
HB
TM,
with
three
lines
in
each,
shine
with
toys
as
it
should
be,
with
Cherubim,
since
toys
means
small
face,
a
work
of
toys.
Male
and
Female
Spirits
that
Ascend
263.
Each
time
male
spirits
rise
up,
all
the
women
go
out
and
gather
there
to
the
hall
of
Batia,
Pharaoh’s
daughter.
They
rejoice
there
with
several
ancient
things,
and
from
there,
they
all
come
out
and
enter,
and
Batia
with
them,
to
the
hall
of
Serach,
daughter
of
Asher,
and
they
rejoice
in
several
new
and
old
things.
From
there
they
go
out
and
Serach
is
with
them,
and
enter
the
hall
of
Yocheved,
and
so
it
is
in
all
the
halls.
264.
Each
Shmita
[year
of
remission
of
tilling
the
land],
a
herald
comes
out
in
the
Garden
of
Eden,
“Gather,
men
and
women,
and
all
the
faithful
ones,
and
rise
up!”
At
that
time,
everyone
strips,
males
and
women,
and
rise
up.
And
all
those
who
are
weaned
from
milk
rise
up
to
the
seminary
of
the
firmament,
the
seminary
of
Matat,
rejoice
in
joy
over
their
ascent,
and
there
is
joy
over
joy
there.
And
that
youth,
whose
master’s
keys
are
in
his
hands,
Matat,
arises
and
tells
them
several
new
and
old
things.
And
everyone
sees
joy,
and
there
is
no
joy
like
that
joy.
265.
Afterwards,
they
all
rise
up
inside.
Several
veils
and
several
halls
are
hidden
there,
which
shine
in
the
pleasantness
of
the
Lord
inside
the
Creator’s
hall
of
love,
as
it
is
written,
“to
behold
the
pleasantness
of
the
Creator
and
to
visit
in
His
hall.”
Afterwards,
the
children
who
are
weaned
from
milk
fly
up
to
the
upper
seminary,
and
men
and
women
fly
down
and
return
to
their
place
in
the
bottom
Garden
of
Eden,
where
they
wear
their
clothes
as
before.
Happy
is
the
people
for
which
all
the
good
of
that
world
awaits.
The
Man’s
Call
267.
He
drew
an
extension
from
his
side
and
he
hides
and
covers
himself
under
a
place
called
the
“cabin
of
the
runners”
until
midnight.
After
midnight,
a
flame
emerges
from
the
pillar
of
Isaac,
the
left
line,
and
strikes
the
rooster,
who
is
called
a
“man.”
This
is
Gabriel,
like
another
upper
man,
Gevura
of
ZA,
on
whom
there
is
the
pillar
of
Isaac.
Since
the
flame
of
the
left
line
strikes
the
man,
Gabriel,
he
calls
and
gives
six
voices,
and
all
of
them
are
in
Tevuna.
268.
When
Gabriel
calls,
all
the
roosters
of
this
world
call,
and
another
flame
emerges
from
Gabriel
and
reaches
them
under
their
wings,
and
they
call.
On
the
first
hour,
Gabriel
calls
out
and
says,
“The
voice
of
the
Lord
in
strength;
the
voice
of
the
Lord
in
grandeur.”
On
the
second
hour,
he
calls
out
and
says,
“The
voice
of
the
Lord
breaks
cedars.”
On
the
third
hour,
he
calls
out
and
says,
“The
voice
of
the
Lord
carves
flames
of
fire.”
On
the
fourth
hour,
he
calls
out
and
says,
“The
voice
of
the
Lord
frightens
the
desert.”
On
the
fifth
hour,
he
calls
out
and
says,
“The
voice
of
the
Lord
is
over
the
water.”
On
the
sixth
hour,
he
calls
out
and
says,
“The
voice
of
the
Lord
will
make
does
give
birth.”
Afterwards,
he
calls
out
and
says,
“A
voice
says,
‘Call!’”
and
he
said,
“What
shall
I
call?”
Gabriel
is
a
rooster
who
calls
and
does
not
keep
silent,
and
afterwards
it
calls
again,
as
in
the
beginning.
269
What
does
Gabriel
call
afterwards?
He
calls
out
all
the
deeds
of
the
people
of
the
world,
since
he
is
the
owner
of
the
case,
and
in
his
possession
is
the
vessel
in
which
all
the
writings
and
the
verdicts
and
decrees,
and
the
writer’s
pen
is
in
his
girdle.
He
writes
all
the
actions
of
the
people
of
the
world
each
day,
and
at
night,
after
he
has
called
out
all
the
calls,
he
reads
what
he
had
written
during
the
day.
270a.
There
are
two
degrees
in
his
toes:
the
big
toe
that
stands
in
the
middle,
and
the
little
toe
that
stands
in
the
back.
Were
it
not
for
these
two
toes
that
detain
him,
he
would
burn
the
world
with
his
flames.
What
do
they
do?
Since
the
morning
has
broken
and
a
thread
of
Hesed
emerges
from
the
south,
everyone
connects,
the
middle
toe
with
the
rear
toe,
and
become
two
hooves
in
each
of
the
two
legs,
like
a
calf,
to
observe
what
is
written,
“And
their
foot
as
the
foot
of
a
calf.”
Toes
are
illumination
of
Hochma.
Since
at
midnight,
the
middle
line
unites
with
Malchut,
two
phases
emerge
in
the
left
line
in
Malchut:
1)
the
illumination
of
Hochma
on
the
left,
which
is
connected
to
the
middle
line
and
all
its
corrections,
so
that
the
Hochma
does
not
shine
from
above
downward,
but
from
below
upward,
like
the
middle
line,
and
its
illumination
is
therefore
a
great
illumination.
2)
Her
left
line
before
midnight,
before
she
received
the
middle
line,
full
of
judgments
and
does
not
shine,
and
is
regarded
as
posterior
and
Katnut.
Gabriel
is
from
the
left
line
of
Malchut.
For
this
reason,
these
two
degrees
of
Malchut
come
out
in
him,
and
are
regarded
in
him
as
his
two
toes.
The
toe
that
is
from
the
middle
line
is
the
big
toe
whose
light
is
plentiful
since
it
is
established
from
the
middle
line
and
shines
only
from
below
upward.
That
finger
that
is
from
the
posterior
and
Katnut
of
the
left
line
in
Malchut
is
called
the
posterior
finger,
and
is
small.
In
the
morning,
when
the
control
of
Hesed
begins,
a
thread
of
Hesed
goes
out
to
Gabriel,
who
receives
in
this
the
degree
of
the
right
of
ZA.
At
that
time,
the
two
degrees
in
his
left,
the
degree
of
the
middle
and
the
degree
of
the
posterior,
connect
and
become
one,
and
the
Hesed
he
received
becomes
in
him
a
second
degree
to
the
right.
Then,
his
two
toes
become
two
hooves—to
the
right
and
to
the
left—which
are
Hassadim
from
the
right
and
Hassadim
from
the
left.
270b.
Inside
this
court,
Malchut,
there
are
365
halls,
as
the
number
of
the
days
in
the
year.
In
each
door
in
each
hall,
it
is
written,
“May
there
be
peace
in
your
walls,
tranquility
in
your
palaces.”
It
is
not
known
what
is
in
those
halls,
but
they
all
surround
each
other
like
an
embroidery.
Seven
orders
of
gems
surround
one
inside
the
other
in
each
and
every
one,
in
each
and
every
hall.
Two
Tears,
One
for
Sagdon
and
One
for
Gilba
271.
How
praiseworthy
is
one
hall
that
stands
at
the
top
of
the
east
side
of
its
court,
since
the
four
phases
are
in
the
court,
to
the
four
directions
of
the
world,
HG,
on
the
right
and
on
the
left,
south
and
north,
TM
in
the
east
and
in
the
west.
However,
the
hall
on
the
east
side
increases
its
lights
more
than
everyone.
272.
One
day,
a
big
whale
goes
out
to
the
great
sea,
and
the
whole
sea
shakes,
and
all
the
fish
go
here
and
here.
When
the
whale
reaches
the
door,
the
door
of
the
abyss,
it
begins
to
rejoice,
and
the
abysses
there
grow
quiet.
However,
it
is
like
a
spring,
and
the
lights
are
covered,
and
all
those
lights
are
not
seen,
except
for
that
light
in
that
hall
on
the
east
side.
273.
The
gem
that
the
whale
brings
out
from
the
abyss
is
called
Sagdon.
What
is
it
made
of?
That
day
when
the
whale
took
out
the
gem,
when
the
sea
shook
was
the
day
when
the
Temple
was
ruined,
the
nineth
of
Av.
That
gem,
when
the
Creator
remembers
His
children
and
sheds
two
tears
into
the
great
sea,
one
tear
falls
into
that
abyss
called
Sagdon,
and
one
drop
falls
into
another
abyss
called
Gilba.
274.
Because
five
other
abysses
are
in
the
great
sea
but
are
not
as
important
as
those
other
ones,
which
are
Sagdon
and
Gilba,
and
because
those
tears
fall,
they
freeze
inside
one
abyss,
and
one
tear
drowns
inside
the
abyss
called
Gilba.
The
court
is
VAK
of
Malchut,
and
the
halls,
which
are
ten
complete
Sefirot,
are
clothed
inside
the
court.
For
this
reason,
they
are
365
halls,
since
three-hundred
are
GAR,
as
each
Sefira
contains
one-hundred,
as
they
are
from
Bina,
whose
numbers
are
hundreds.
Sixty
is
VAK,
as
each
one
contains
ten,
as
they
are
from
ZA,
whose
numbers
are
tens.
Malchut,
her
Sefirot
are
units.
There
should
be
ten,
but
because
Malchut
lacks
half
of
a
Partzuf
from
her
own
phase,
she
is
regarded
as
only
five.
This
is
how
they
are
365.
Inside
that
court
there
are
365
halls,
ten
complete
Sefirot.
In
order
not
to
be
mistaken
and
say
that
they
are
in
the
count
of
from-the-Chazeh-and-below,
as
with
the
365
pillars,
it
was
said,
“As
the
number
of
the
days
in
the
year,”
for
the
days
of
the
year
are
ten
Sefirot
of
Partzuf
Malchut.
In
each
door
in
each
hall,
it
is
written,
“May
there
be
peace
in
your
walls,
tranquility
in
your
palaces.”
This
indicates
the
control
of
the
middle
line,
which
makes
peace
between
the
right
and
left
of
all
the
Sefirot.
It
is
not
known
what
is
in
those
halls
since
they
are
GAR,
and
what
is
attained
from
them
is
seven
orders
of
gems,
surrounding
one
inside
the
other
in
each
and
every
one,
in
each
and
every
hall.
They
are
called
“gems”
because
they
are
the
phases
of
from-the-Chazeh-and-below,
where
there
is
the
phase
of
Raglayim
[legs],
and
Margalit
[gem]
comes
from
the
word
Raglayim.
They
are
seven
orders
since
they
have
seven
Sefirot
in
them
HGT
NHYM.
From
the
Chazeh
and
below
of
each
of
the
seven
Sefirot
HGT
NHYM,
they
are
seven
orders
of
gems.
They
are
in
each
and
every
hall,
and
there
is
attainment
in
them.
The
halls
are
divided
into
four
directions—south,
north,
east,
and
west—which,
in
the
court,
are
HGT
and
Malchut.
The
east,
Tifferet,
is
the
middle
line.
The
hall
on
the
east
side
increases
its
lights
more
than
everyone
since
it
contains
south
and
north,
HG,
which
it
bestows
upon
the
west,
Malchut.
During
the
control
of
the
left
line
in
the
great
sea,
a
division
happens
there
between
right
and
left,
as
it
is
written,
“Will
rise
to
heaven,
descend
to
the
abysses.”
Also,
Malchut,
called
“courthouse,”
is
separated
from
ZA
and
is
ruined.
This
continues
until
the
middle
line,
the
whale,
diminishes
the
left
line
and
unites
it
with
the
right,
and
then
the
sea
subsides
and
joy
returns
to
the
worlds.
One
day,
a
whale
comes
out
in
the
great
sea.
On
the
day
when
the
kingship
was
ruined,
the
Temple,
due
to
the
intensification
of
the
left,
the
middle
line,
called
whale,
comes
out,
since
the
whole
sea
is
shaken
and
all
the
fish
go
here
and
here
because
of
the
division
between
right
and
left.
When
the
whale
comes
to
make
peace
between
right
and
left,
by
this,
an
opening
is
made
in
the
great
abyss
and
the
lights
open.
It
begins
to
rejoice,
and
the
abysses
calm
from
the
vexation
and
anger
in
the
division
because
the
whale
has
made
peace
between
them.
That
peace
which
the
whale
makes
between
left
and
right
in
the
sea,
which
unites
them
with
each
other,
reveals
by
this
the
illumination
of
Hochma
in
the
left,
since
after
the
left
unites
with
the
right,
the
Hochma
in
the
left
dresses
in
the
Hassadim
in
the
right,
and
then
the
Hochma
can
be
revealed.
Conversely,
before
he
makes
peace,
the
Hochma
was
without
Hassadim
and
was
full
of
judgments
and
could
not
shine.
The
revealing
of
that
Hochma
through
the
whale
is
called
a
“gem,”
which
is
revealed
only
from
the
Chazeh
and
below,
which
is
called
Raglayim.
How
is
the
gem
taken
out
from
the
abyss
Sagdon
by
the
whale?
That
day
when
the
whale
comes
to
take
out
the
gem,
at
which
time
the
sea
shook
because
of
the
division
between
right
and
left,
is
the
day
when
the
Temple,
Malchut,
was
ruined,
since
she
was
separated
from
ZA,
and
it
is
called
the
“nineth
of
Av,”
the
day
of
the
ruin
of
the
Temple
below.
That
gem
which
the
whale
took
out
at
that
time
is
so,
when
the
Creator
remembers
His
children
to
redeem
them,
to
return
Malchut
to
Him,
which
is
the
building
of
the
Temple
and
the
redemption
of
Israel.
He
sheds
two
tears
into
the
great
sea,
two
Malchuts.
One
is
red
because
Malchut
is
united
with
Bina,
and
one
is
black,
Malchut
of
the
quality
of
judgment.
The
judgments
of
the
right
that
there
are
in
the
abysses
are
called
Gilba
and
from
there,
the
Yod
does
not
come
out
from
the
air.
The
judgments
of
the
left
that
there
are
in
the
abysses
are
called
Sagdon,
and
from
there,
the
Yod
comes
out
from
the
air,
and
the
left
controls.
By
this,
the
water
freezes.
The
red
tear,
which
is
sweetened
and
thoroughly
united
with
Bina,
falls
into
the
abyss
called
Sagdon.
The
black
tear,
in
which
there
is
from
Malchut
of
the
quality
of
judgment,
which
is
not
sweetened
in
Bina,
falls
into
another
abyss
called
Gilba.
It
falls
into
the
abyss
called
Gilba,
judgments
of
the
right,
from
which
the
Yod
does
not
come
out
from
the
air,
and
hence,
the
black
tear
is
incorporated
in
those
judgments.
This
is
its
entire
correction,
and
nothing
more.
There
are
seven
abysses
in
the
sea,
corresponding
to
seven
Sefirot,
since
in
each
one
there
are
ten
Sefirot,
and
the
screen
between
Keter
and
Hochma
and
between
Bina
and
TM
in
each
one
is
called
an
“abyss.”
For
this
reason,
there
are
seven
abysses,
one
abyss
in
each
Sefira.
Those
two
abysses,
Gilba
and
Sagdon,
are
in
HG
of
the
seven
Sefirot.
Because
the
five
other
abysses
are
in
the
great
sea,
namely
the
abysses
in
the
five
Sefirot
TNHYM,
but
they
are
not
as
important
as
Gilba
and
Sagdon,
since
they
are
in
the
two
top
Sefirot
HG.
When
those
tears
fall,
they
freeze
inside
one
abyss,
in
Sagdon,
where
the
Yod
goes
out
from
the
air
and
the
left
controls,
and
because
of
it,
the
water
freezes.
One
tear
drowns
in
the
abyss
called
Gilba,
since
the
black
tear,
in
which
the
actual
Malchut
of
the
quality
of
judgment
is
revealed,
cannot
receive
her
correction
in
the
abyss
called
Sagdon.
Rather,
it
exits
there
and
drowns
in
Gilba,
which
are
judgments
of
the
right,
from
the
dot
of
Holam.
This
is
its
entire
correction
since
it
mingles
there
with
the
judgments
of
the
right,
which
are
from
Bina.
Afterwards,
when
the
whale
makes
peace
between
right
and
left
and
the
sea
opens,
and
the
illumination
of
Hochma
on
the
left
receives
its
corrections
and
shines,
which
is
called
a
“gem,”
it
takes
it
out
from
that
red
tear,
when
it
fell
into
Sagdon
and
froze.
By
uniting
the
left
with
the
right,
the
whale
opens
Sagdon
from
its
freezing
and
the
tear
receives
illumination
of
Hochma.
That
gem
contains
seven
Sefirot,
which
are
seven
orders
of
gems.
The
judgments
of
the
right
are
called
Gilba,
from
the
letters
Gil
Ba
[merriment
comes],
the
dot
of
Holam,
which
draws
Hassadim
to
the
right.
For
this
reason,
merriment
comes
with
them.
The
judgments
of
the
left
are
called
Sagdon,
which
means
bowing,
since
its
correction
is
only
by
lowering
the
head,
diminution
of
the
GAR
of
GAR,
for
then
it
unites
with
the
right.
The
First
Harm-Doer
275.
Below,
inside
the
wine
yeast,
the
evil
yeast,
one
appellant
and
slanderer
comes
out,
the
first
harm-doer
in
the
world,
the
shape
of
a
man
when
he
approaches
the
holy.
Once
he
passes
from
the
holy
and
wants
to
descend,
to
dress
in
a
clothing
to
harm
the
world,
he
and
his
Merkavot
[chariots/structures]
descend.
The
first
clothing
he
takes
is
the
pattern
of
an
ox,
the
shape
of
an
ox.
The
first
harm-doer
of
those
four
forebear
harm-doers
is
an
ox.
They
are
four
forebears
to
harm
the
world,
and
all
three
forebear
harm-doers
besides
the
ox
are
from
the
ox.
The
Mochin
of
the
left
of
Malchut
that
come
with
the
illumination
of
Hochma
that
is
clothed
in
Hassadim
are
called
“wine.”
Due
to
the
judgments
on
the
left
line,
at
the
end
of
them,
at
the
end
of
Malchut,
there
is
waste,
called
“wine
yeast.”
The
first
harm-doer
of
the
shells
in
the
world
comes
out
from
that
waste.
While
the
harm-doer
approaches
the
holy,
meaning
becomes
incorporated
with
the
wine-yeast
in
Malchut,
it
has
the
shape
of
a
man,
like
Malchut.
Once
it
has
passed
from
the
holy,
it
takes
the
pattern
of
an
ox,
the
shape
of
an
ox,
since
it
adheres
only
to
the
left
line,
called
the
“face
of
an
ox.”
This
is
the
root
of
all
the
harm-doers.
276.
This
is
why
it
is
written,
“They
exchanged
their
glory
for
the
pattern
of
an
ox
that
eats
grass.”
What
is
“eats
grass”?
It
has
no
share
in
the
extract
of
the
bread,
and
also
not
in
the
seven
species
of
grain,
which
are
from
Malchut,
and
it
is
unfit
to
be
there.
That
is,
it
is
unworthy
of
suckling
from
human
food,
which
is
Malchut.
This
is
why
it
is
written
“eats
grass.”
277.
Those
who
sit
in
their
places,
before
those
come
out,
are
called
“those.”
The
eyes
cannot
control
their
light
and
their
sparkling.
They
walk
around
and
surround,
and
they
have
no
quiet
in
the
world.
278.
When
a
person
looks
at
that
hall,
right
at
the
first
looking,
it
seems
to
him
as
small
and
not
small.
When
he
looks
more,
it
seems
big.
If
he
looks
more,
it
seems
bigger.
The
more
he
looks
at
it,
the
more
it
appears
to
be
in
greater
and
higher
expansion.
Finally,
by
looking
at
that
hall
even
a
little
bit,
it
seems
to
him
so
big
that
it
is
immeasurable.
279.
There
are
many
works
inside
whose
craft
is
unknown.
From
it,
the
court
and
all
that
is
in
it
shine,
except
for
the
Cherubim,
whose
light
rises
to
the
top
of
the
firmament
in
many
colors
and
glittering
lights.
1575
vineyards
make
fruits
in
this
court.
Folds
His
Hands
and
Consumes
His
Own
Flesh
280.
The
fool,
the
Sitra
Achra,
folds
his
hands
with
his
bitterness
and
fastidiousness,
and
afterwards
eats
his
own
flesh,
necessarily,
since
the
Sitra
Achra
has
no
permission
to
rule
over
anything
but
flesh.
What
does
he
enjoy?
All
that
he
slandered
and
toiled
and
labored
in
until
he
put
it
to
death.
Afterwards,
he
has
no
permission
to
enjoy
it,
but
only
what
is
his,
the
flesh,
since
the
Sitra
Achra
gives
man
the
flesh.
Afterwards,
he
dances
and
rejoices
like
a
fool,
without
any
understanding,
and
worthlessly
goes
and
eats
the
flesh,
and
in
the
rest,
he
has
no
permission.
He
is
bitterness
above
and
below,
when
Israel
are
in
trouble
and
their
enemies
eat
them
and
they
do
not
place
strength
in
their
good
deeds
to
pull
them
out
from
the
Sitra
Achra.
281.
Even
from
the
flesh
that
is
of
that
side,
bad
before
the
holy
king,
to
give
it
to
the
Sitra
Achra,
since
He
is
merciful
and
gracious.
But
over
what
is
His,
the
Creator’s,
the
holy
spirit
and
the
holy
soul,
the
upper
ones
and
lower
ones
cannot
control
at
all.
Hence,
all
the
libels
and
everything
that
that
evil
one
had
slandered,
the
Sitra
Achra,
who
contemplated
controlling
the
holy
spirit,
in
the
end
he
cannot,
and
will
return
and
eat
his
own
flesh.
So
what
was
the
benefit
from
his
slandering?
Boiling
Tears
282.
The
angel
of
death
has
no
joy
when
he
kills
people.
But
because
he
sees
that
this
is
his
master’s
will,
he
shows
himself
gladly
to
do
the
Creator’s
will,
as
it
is
written,
“A
stormy
wind
does
His
word.”
And
why
does
he
go
and
dance
gladly
before
the
women?
Indeed,
it
is
in
order
to
be
seen
before
the
king
that
he
has
contentment
from
the
king’s
will.
But
his
contentment
is
in
the
eulogy
of
women,
when
he
dances
while
listening
to
the
eulogy.
283.
Why
does
he
slander
a
person
above
and
mentions
his
iniquities,
if
he
has
no
joy
in
killing
a
person?
It
is
because
he
is
old
and
foolish,
and
contemplates
controlling
the
wind,
and
all
his
passion
is
for
that.
But
in
the
end,
he
controls
only
what
is
his.
The
flesh
is
his,
which
is
why
it
is
written,
“His
labor
shall
return
upon
his
own
head,”
as
he
does
not
enjoy
his
labor,
that
he
incited
below
and
slandered
above.
284.
He
walks
and
wants
to
startle
the
world,
and
the
water
rises
from
the
rest
of
the
abysses
and
wants
to
cover
the
world.
These
are
the
tears,
the
two
tears
that
the
Creator
sheds
into
the
great
sea.
They
boil
more
than
any
fire
in
the
world,
and
through
the
power
of
their
boiling,
they
freeze
the
water
inside
the
frozen
sea,
since
the
red
tear,
called
Sagdon,
which
falls
into
the
abyss,
freezes
the
water,
as
they
awaken
the
control
of
the
left,
and
the
control
of
the
left
freezes
the
sea.
If
the
Creator,
the
middle
line,
did
not
imply
through
the
screen
of
Hirik,
by
which
He
implies
the
blowing
of
one
wind
[Ruach/spirit]
from
the
side
of
Abraham,
Hassadim,
from
his
pillar,
the
right
line,
to
unite
with
the
left,
showing
his
illumination
to
the
world,
the
world
would
not
stand
for
even
one
moment.
285.
When
those
tears
fall
into
the
sea,
the
sound
is
heard
among
the
waves
of
the
sea
up
to
the
Cave
of
Machpelah.
From
the
sound
of
the
growling
that
is
heard
there
when
they
enter
the
sea,
the
first
fathers
awaken
and
rise,
and
think
that
the
Creator
wants
to
overturn
the
world.
Finally,
the
voice
comes
out
and
tells
them,
“Do
not
fear,
beloved
holy
ones.
Thanks
to
you,
the
Creator
remembers
your
children
and
wants
to
redeem
them,
and
you
will
see.”
When
the
tears
fall
into
the
sea,
they
first
fall
to
the
abyss
Sagdon.
Then,
the
Yod
comes
out
from
the
Avir
[air]
and
the
left
line
begins
to
control.
At
that
time,
a
division
occurs
between
right
and
left,
as
it
is
written,
“Will
rise
to
heaven,
descend
to
the
abysses.”
When
these
tears
fall
into
the
sea,
the
sound
of
the
waves
of
the
sea
is
heard
rising
up
to
heaven
out
of
the
illumination
of
the
left,
and
they
fall
back
down
to
the
abysses
out
of
the
illumination
of
the
right.
From
the
sound
of
their
growling,
the
first
fathers
awaken,
Abraham
and
Isaac,
as
they
are
the
Merkava
for
the
two
lines
right
and
left.
They
rise
and
think
that
the
Creator
wants
to
overturn
the
world
through
the
force
of
the
division
between
right
and
left.
Finally,
the
voice,
which
is
the
middle
line,
called
the
“voice
of
Jacob,”
comes
out
and
tells
them
“Do
not
fear,”
for
the
voice
makes
peace
between
them
and
sustains
the
illumination
of
both
of
them.
“By
your
merit,
the
Creator
remembers
your
children,”
since
after
He
sustains
the
illumination
of
both
of
them,
all
the
Mochin
and
all
the
redemptions
are
extended
to
Israel
from
the
illumination
of
the
two
lines
right
and
left.
The
Alphabet
and
the
Names
286.
All
the
letters
of
the
alphabet
are
integrated
and
join
one
another,
and
connect
in
the
combination
of
the
holy
name.
After
the
letters
are
seen
in
this
combination,
these
letters
are
concealed
and
others
come
out
and
join
another
combination.
So
are
all
of
them:
Some
are
concealed
and
some
come,
and
all
of
them
are
inside
the
space
of
those
buttons.
287.
Also,
the
letters
fly
three
times
a
day
in
the
air
and
go
outside,
and
the
name
stands
in
four
letters
hanging
in
the
air
for
an
hour
and
a
half.
Afterwards,
that
name
is
concealed,
and
the
name
of
twelve
letters
promptly
comes
out
from
the
air,
from
its
space.
It
flies
and
hangs
in
the
air
for
one
hour,
and
not
more.
Afterwards,
that
name
is
concealed
and
a
combination
of
different
letters
promptly
comes
out:
the
name
of
twenty-two
letters.
They
remain
hanging
in
the
air
for
another
hour
and
are
concealed,
and
the
name
of
twenty-eight
other
letters
promptly
comes
out
from
another
space,
all
crowned
with
their
crowns.
They
stand
for
an
hour
and
a
half,
and
that
name
is
concealed,
and
the
name
of
twenty-five
letters
in
their
combination
promptly
comes
out,
hanging
in
the
air.
It
stands
for
an
hour
and
three
minutes,
and
letters
come
out
in
forty-two
letters.
288.
However,
all
the
letters
are
never
still.
They
are
protruding
and
glitter
outwards;
they
ascend
and
descend,
and
no
one
who
can
understand
them
but
the
Messiah,
with
great
labor.
That
name
is
concealed
after
it
stands
two
hours
and
twenty-two
minutes,
and
that
name
which
is
engraved
in
seventy-two
letters
comes
out
and
stands
hanging
in
the
air
for
an
hour
and
a
half.
All
those
names
come
out
and
are
seen
only
once
a
day.
But
the
alphabet
[the
letters]
are
seen
flying
in
the
air
and
letters
join
with
letters
three
times
a
day.
289.
When
the
letters
of
the
alphabet
fly,
some
fly
from
here
and
some
fly
from
here,
and
all
of
them
join.
The
Messiah
saw
in
the
combinations
of
the
alphabet
letters
as
Daniel
saw,
who
saw
the
letters
Mem-Mem-Tav-Vav-Samech
Nun-Nun-Kof-Peh-Hey
Aleph-Aleph-Lamed-Reish-Nun.
He
knew
how
to
combine
them
into
Mne
Mne
Tkel
Upharsin
[numbered,
numbered,
weighed,
and
divided].
This
is
so
because
the
first
three
letters
of
these
three
combinations
are
Mne,
and
the
second
three
letters
in
them
also
add
up
to
Mne,
and
the
third
three
letters
join
into
Tkel,
and
the
fourth
three
letters
join
into
Uphar,
and
the
fifth
three
letters
join
into
Sin.
Ascending
and
Descending
Souls
290.
Every
eve
of
the
Sabbath,
when
Israel
sanctify
the
day
below,
the
herald
goes
out
to
the
four
directions
of
the
world:
“Gather,
holy
camps,
set
up
thrones.”
Who
has
seen
the
joy
of
several
appointees,
several
rulers
gathering
into
their
places
in
390
firmaments?
When
Israel
below
sanctify
the
day,
the
tree
of
life,
ZA,
awakens
and
a
wind
blows
from
the
next
world,
from
Bina,
strikes
its
leaves,
and
those
branches
in
the
tree
move
and
lift
up
the
smells
of
the
next
world.
The
tree
is
ZA;
its
branches
are
its
Sefirot;
and
the
leaves
are
the
souls
he
engenders.
The
390
firmaments
are
HB
TM,
where
each
consists
of
one
hundred.
Only
Malchut
lacks
the
final
ten,
for
because
they
are
from
Malchut
of
Malchut,
the
quality
of
judgment,
they
are
concealed.
Hence,
they
are
400
minus
ten.
291.
The
tree
of
life
awakens
and
elicits
holy
souls,
and
spreads
them
over
the
world.
Yet,
souls
go
out
and
souls
come
in;
souls
go
out
to
clothe
in
Israel
in
this
world,
and
the
souls
of
the
righteous
rise
from
the
bottom
Garden
of
Eden
and
enter
upward
into
the
upper
Garden
of
Eden.
Those
that
come
out
awaken
those
that
will
come
in,
and
therefore,
some
go
out
and
some
come
in,
and
the
tree
of
life,
ZA,
is
in
joy.
292.
At
that
time,
all
of
Israel
crown
themselves
with
the
crowns
of
those
holy
souls,
added
souls,
and
everyone
is
in
joy
and
contentment,
and
throughout
the
Sabbath,
they
have
joy
and
contentment,
and
all
the
righteous
in
the
garden
rise
and
take
pleasure
in
the
high
delight
of
the
next
world
in
the
upper
Garden
of
Eden.
When
the
Sabbath
ends,
all
the
souls
fly
out
from
Israel
and
rise
up.
293.
When
the
Sabbath
begins,
the
added
souls
come
down
to
be
upon
the
holy
nation,
and
the
souls
of
the
righteous
from
the
bottom
Garden
of
Eden
rise
up
to
the
upper
Garden
of
Eden.
When
the
Sabbath
ends,
those
souls
that
were
on
Israel
go
up,
the
added
souls,
and
those
souls
of
the
righteous
that
went
up
to
the
upper
Garden
of
Eden
descend
and
return
to
the
bottom
Garden
of
Eden.
294.
When
all
the
souls
that
were
on
Israel
have
ascended,
they
rise
and
stand
in
form
before
the
holy
king,
and
the
Creator
asks
all
of
them,
“What
innovation
in
the
Torah
did
you
have
in
that
world?”
Happy
is
one
who
says
before
Him
innovations
in
the
Torah.
The
Creator
makes
such
joy,
gathers
His
entourage,
the
upper
souls
and
the
angels,
and
says,
“Listen
to
the
innovations
in
the
Torah
that
this
soul
of
so
and
so
says
in
the
Torah.”
Then
everyone
places
that
thing
in
the
two
seminaries,
in
the
seminary
of
the
Creator
and
in
the
seminary
of
Matat.
They
are
below,
and
the
Creator
above
signs
on
that
matter.
295.
When
something
is
innovated
in
the
Torah,
and
the
added
soul
that
descended
on
the
Sabbath
engaged
in
those
innovations
in
matters
of
the
Torah,
and
ascends
after
the
Sabbath,
the
whole
entourage
of
above
listens
to
that
thing.
The
holy
animals
grow
in
their
wings
and
dress
in
their
wings,
and
when
He
asks
the
souls
about
innovations
in
the
Torah
and
they
do
not
reply
and
keep
silent,
the
holy
animals,
it
is
written
about
them,
“While
they
stand,
their
wings
become
loose.”
“While
they
stand,”
meaning
in
their
silence.
296.
Why
does
he
call
being
silent
standing?
Seven
organs
move
with
him
when
he
speaks.
These
are
the
heart,
lungs,
trachea,
tongue,
teeth,
and
flesh.
In
silence,
they
stand
still
without
moving.
This
is
why
he
calls
silence
“standing.”
His
Reward
Is
with
Him,
and
His
Work
Before
Him
298.
“Go
up
on
a
high
mountain,
herald
of
Zion.”
A
high
mountain
is
the
mount
of
the
Hebrews,
the
place
where
Moses
was
buried.
The
Shechina
will
rise
there
and
announce
the
world.
However,
the
words
“herald
of
Zion”
contain
all
the
literal
meanings.
“The
herald
of
Zion”
is
Heftzi
Ba,
the
wife
of
Natan
Ben
David,
the
mother
of
the
Messiah,
Menachem
Ben
Amiel,
who
came
out
from
her
loins.
She
will
go
out
and
announce
the
redemption,
and
she
is
regarded
as
the
herald
of
Zion.
299.
A
voice
will
be
heard
in
the
world,
and
two
kings
will
awaken
in
the
world
to
engage
in
war.
At
that
time,
the
holy
name
will
come
out
to
reign
the
world.
What
will
she
announce
and
say?
Behold,
the
Lord
God
comes
with
might,
and
His
arm
establishes
His
rule.
His
reward
is
with
Him,
and
His
work
before
Him.”
“His
reward
is
with
Him”
means
that
the
Creator
will
declare
in
all
the
household
of
above
and
tell
them,
“Gather
and
judge
a
judgment.
One
who
gave
his
soul
to
sanctify
My
name,
what
is
his
reward?”
And
they
will
say,
so
and
so.
“One
who
suffered
several
curses
and
swears
against
Me
every
day,
what
is
his
reward?”
And
they
will
say,
so.
“One
who
was
punished
every
day
over
Me,
what
is
his
reward?”
They
will
say,
so.
This
is
as
it
is
written,
“His
reward
is
with
Him,
and
His
work
before
Him.”
300.
What
is
“His
work”?
It
is
written,
“How
plentiful
is
Your
goodness,
which
You
have
concealed
for
those
who
fear
You;
You
have
wrought
for
those
who
take
refuge
in
You
against
people.”
“You
have
wrought
for
those
who
take
refuge
in
You”
is
His
action.
What
is
“against
people”?
It
is
against
idol-worshipers,
so
everyone
will
see
the
good
reward
of
the
righteous.
What
is
“which
You
have
concealed
for
those
who
fear
You”?
Who
will
rob
and
take
from
His
hands
what
He
wants
to
give,
for
it
is
written,
“You
have
concealed”?
301.
See
the
work
of
mercy
that
the
Creator
does,
for
where
He
strikes,
there
He
gives
the
healing.
He
strikes
with
the
left
because
with
the
right
He
brings
closer
and
with
the
left
He
strikes.
Where
He
strikes,
there
He
gives
healing
to
the
world.
It
is
written,
“From
the
north
shall
calamity
break
forth,”
from
the
left.
He
strikes
in
the
north
since
all
the
judgments
and
harsh
decrees
come
out
from
there.
And
in
Him
there
is
every
good
reward
and
every
Hesed
[kindness]
that
the
Creator
is
destined
to
give
to
Israel.
In
the
future
[end
of
correction],
the
Creator
will
call
on
the
north,
the
left,
and
tell
it,
“In
you
I
have
placed
every
goodness
and
every
good
reward
for
My
children,
who
have
suffered
many
evils
in
this
world
over
the
sanctification
of
My
name.
Give
all
the
good
reward
that
I
have
placed
in
you.”
302.
“I
will
say
to
the
north,
‘Give!’
and
to
the
south,
“Do
not
withhold.’”
Is
the
way
of
the
south,
right,
to
deny
blessings?
After
all,
all
the
blessings
are
from
the
south
side,
and
all
the
good
in
the
world
emerges
from
the
south.
303.
However,
at
that
time,
the
Creator
will
awaken
Abraham
and
tell
him,
“Arise,
for
the
time
has
come
for
Me
to
redeem
your
children
and
to
give
them
a
good
reward
for
all
that
they
have
suffered
in
the
exile.”
And
because
Abraham
was
in
their
selling
to
exile,
as
it
is
written,
“their
Rock
had
sold
them,”
which
is
Abraham,
hence,
it
was
to
him
as
though
it
was
not
good
in
his
eyes,
and
he
showed
himself
as
one
who
wanted
them
to
be
stricken
more
for
their
iniquities.
And
He
will
say,
“You
will
be
redeemed
from
their
iniquities,
redeemed
from
their
sins.”
The
Creator
said
to
Abraham,
“I
know
that
everything
you
said
is
only
superficial,
and
not
from
the
bottom
of
the
heart.
I,
too,
will
be
lenient
with
you
and
tell
you,
“Do
not
withhold.”
I
want
to
appease
you
for
your
children,
do
not
withhold
mercy
from
them,
do
not
deny
them
a
good
reward,
they
have
suffered
much
for
their
iniquities.
This
is
why
it
is
written,
“I
will
say
to
the
north,
‘Give!’”
that
the
north
will
give
the
good
reward
and
everything,
and
the
south
will
not
withhold.
This
is
as
it
is
written,
“which
You
have
concealed,”
that
the
north
[spelled
like
concealed]
gives
everything.
This
is
the
matter
of
that
herald,
“Go
up
on
a
high
mountain,
herald
of
Zion.”
There
is
GAR
only
through
the
illumination
of
Hochma
on
the
left,
and
only
through
the
incorporation
of
the
right
with
the
left
together,
for
then
Hochma
dresses
in
Hassadim
and
the
GAR
shine,
and
all
the
reward
and
all
the
good
that
is
in
the
future
is
only
in
the
illumination
of
the
GAR.
If,
however,
by
the
sins
of
the
lower
ones,
the
left
overcomes
the
right
and
wants
to
control
alone,
a
dispute
is
made
between
right
and
left,
and
the
right
line
removes
its
Hassadim
from
the
left
line.
At
that
time,
the
left
quenches
because
Hochma
cannot
shine
without
Hassadim,
and
the
harsh
judgments
in
it
are
revealed.
And
the
right,
too,
remains
in
VAK
without
GAR,
since
GAR
is
only
from
the
illumination
of
Hochma
on
the
left.
This
is
why
the
Temple
was
ruined
and
Israel
were
exiled
among
the
nations.
It
is
written,
“I
am
the
Lord;
in
its
time,
I
will
hasten
it.”
We
learn
that
if
they
are
rewarded,
“I
will
hasten
it”;
if
they
are
not
rewarded,
“in
its
time.”
How
can
Israel
be
redeemed
even
if
they
are
not
rewarded
and
are
still
standing
in
their
mutiny?
The
thing
is
that
the
exile
was
because
through
their
sins,
they
caused
the
left
to
overcome
the
right
and
rule
alone,
at
which
time
the
right
removes
the
Hassadim
from
it.
Hence,
when
Israel
repent
and
adhere
to
the
Creator
in
the
middle
line,
the
middle
line
reunites
the
right
with
the
left,
and
sustains
the
lights
of
both
of
them,
the
Hochma
clothes
in
Hassadim,
and
the
GAR
are
revealed.
With
their
illumination,
Israel
are
redeemed
and
receive
all
their
good
reward.
This
is
“If
they
are
rewarded,
I
will
hasten
it.”
There
is
no
set
time
for
this,
but
whenever
they
repent,
they
are
redeemed.
However,
if
they
do
not
repent,
there
is
a
set
time
that
brings
redemption,
even
though
they
have
not
repented.
This
is
after
it
is
possible
to
collect
all
the
harsh
judgments
that
Israel
have
suffered
during
the
exile
into
a
complete
measure
in
a
way
that
is
enough
for
Israel
to
be
afraid
and
not
sin
again,
increasing
the
left
more
than
the
right,
as
they
did
at
the
time
of
the
ruin.
At
that
time,
they
are
suitable
for
redemption
even
without
repentance.
Even
without
redemption,
they
are
guaranteed
never
to
return
to
folly—because
of
all
the
harsh
judgments
that
they
suffered.
This
is
“not
rewarded,
in
its
time,”
which
is
done
by
itself,
with
the
disclosure
of
the
judgments
in
the
exile
at
a
sufficient
extent
so
there
is
no
need
at
all
for
Israel’s
awakening
for
redemption.
It
was
said
that
He
strikes
with
the
north,
since
all
the
exile
and
the
harsh
judgments
in
the
exile
come
from
the
control
of
the
left
without
right,
the
north
side,
and
all
the
good
reward
is
in
it,
for
through
the
left,
the
GAR
are
revealed,
as
from
there
comes
all
the
reward
and
all
the
good
that
is
destined
to
come
to
Israel.
At
that
time,
the
time
of
redemption,
the
Creator
will
awaken
Abraham,
the
right
line,
south,
and
will
tell
him,
“Arise,
for
the
time
has
come
for
Me
to
redeem
your
children,
and
although
they
have
not
been
rewarded,
that
they
did
not
repent
to
adhere
to
the
middle
line,
it
is
already
time
to
redeem
them
even
without
repentance.”
And
since
Abraham
was
in
their
selling,
since
the
exile
was
because
the
right
line
removed
its
Hassadim
from
the
left
line,
by
which
the
GAR
departed
and
the
judgments
of
the
exile
became
revealed,
the
message
of
the
redemption
was
not
good
in
his
eyes,
since
they
had
not
repented
their
sin,
and
might
increase
the
left
more
than
the
right
once
more.
For
this
reason,
he
said,
“You
will
be
redeemed
from
their
iniquities,
redeemed
from
their
sins,”
that
the
exile
will
be
so
heavy
on
them
that
they
will
repent,
and
then
the
right
and
the
left
will
unite.
The
Creator
commented
saying,
“All
this
is
not
with
a
whole
heart,”
since
the
right
line
also
lacks
GAR
during
the
exile,
and
it,
too,
yearns
to
unite
with
the
left
and
reveal
the
GAR.
“I,
too,
will
be
forbearing
with
you
and
reply
to
your
words,
and
not
according
to
your
heart.
I
want
to
appease
you,”
since
the
Creator,
the
middle
line,
came
to
make
peace
between
right
and
left,
and
appease
the
right
so
it
will
no
longer
be
afraid
of
the
intensification
of
the
left.
“Do
not
deny
them
the
Hesed;
do
not
remove
the
Hesed
from
the
left
anymore,
and
do
not
deny
them
the
good
reward,”
meaning
he
should
not
detain
the
illumination
of
GAR
by
the
removal
of
his
Hesed,
since
all
the
good
reward
is
from
the
GAR.
All
this
is
because
the
time
has
already
come
to
redeem
them,
even
without
repentance.
They
have
already
suffered
harsh
punishments
for
their
iniquities,
enough
so
as
not
to
return
to
folly.
Hence,
their
end
has
come.
And
for
this
reason,
He
tells
the
north
to
give
its
illumination
of
Hochma
and
the
GAR
will
be
revealed.
And
to
the
south,
Abraham,
the
right
line,
He
tells
not
to
detain
it,
not
to
deny
the
Hassadim
from
it,
but
unite
with
it,
since
all
the
hoped-for
good
reward
is
in
the
north.
For
this
reason,
he
says,
“How
plentiful
is
Your
goodness,
which
You
have
concealed,”
meaning
concealed
in
the
north
wind.
This
is
the
matter
of
that
herald,
as
it
is
written,
“Go
up
on
a
high
mountain,
herald
of
Zion.
Tell
the
cities
of
Judah,
‘Here
is
your
God!’
His
reward
is
with
Him,
and
His
work
before
Him.”
Since
His
work
is
before
Him,
which
are
all
the
punishments
that
Israel
had
suffered
in
the
exile
until
they
have
accumulated
to
an
amount
sufficient
to
redeem
them,
hence,
his
reward
is
with
Him,
to
be
able
to
unite
the
right
with
the
left
and
reveal
the
GAR,
from
which
comes
all
his
good
reward
and
the
redemption
of
Israel,
since
now
there
no
longer
fear
that
they
will
return
to
folly.
The
Creator
will
declare
that
one
who
has
given
his
soul
to
sanctify
My
name,
one
who
suffered
many
swears
and
curses
over
Me,
one
who
was
punished
every
day
over
Me,
what
is
his
reward?
Meaning
the
Creator
collected
all
the
punishments
and
harsh
judgments
that
Israel
had
suffered
in
the
exile
and
proved
to
them
that
they
have
already
received
a
sufficient
amount
to
redeem
them.
“Behold,
his
reward
is
with
Him,”
that
through
his
work
before
Him,
which
are
the
punishments,
hence,
his
reward
is
with
Him,
since
they
are
revealed
at
once.
304.
Also,
she
will
announce
a
second
time,
when
the
Shechina
[Divinity]
rises
on
that
high
mountain
and
goes
and
tells
the
fathers,
the
Shechina
will
promptly
go
to
Jerusalem
and
see
it
in
its
ruin.
She
will
enter
Zion,
where
she
will
make
a
wall
as
in
the
beginning,
over
the
place
of
her
dwelling
and
over
her
honor,
which
she
had
in
that
place.
And
there
she
will
swear
that
she
will
not
leave
there
and
not
come
out
until
the
Creator
redeems
her
children.
And
that
Heftzi
Ba
will
announce,
as
in
the
beginning,
saying
“Shout,
and
sing
for
joy,
dweller
of
Zion,
for
a
great
one
is
in
your
midst.”
“A
great
one
is
in
your
midst”
is
the
Creator,
who
comes
to
her
to
raise
her
from
the
dust,
and
tell
her,
“Shake
off
the
dust,
arise,
sit,
Jerusalem.”
The
Shechina
is
Jerusalem,
and
Jerusalem
is
her
name.
305.
There
is
much
joy
to
the
righteous
in
the
Garden
of
Eden.
Because
of
it,
happy
is
one
whose
soul
testifies
on
Sabbath
before
the
King
about
the
innovations
in
the
Torah
that
she
said,
for
the
Creator
and
all
His
entourage,
and
all
those
souls
of
the
righteous
in
the
Garden
of
Eden
are
crowned
with
that
innovation.
306.
There
is
much
honor
over
honor
and
a
crown
over
a
crown
that
crown
the
father
of
that
person
whose
soul
testifies
before
the
King
about
his
innovations
in
the
Torah
when
the
Creator
tells
His
entourage,
“Gather,
hear
innovations
and
new
things
in
the
Torah
from
so
and
so,
son
of
so
and
so.”
At
that
time,
the
Creator
mentions
the
father
of
the
innovator.
Some
of
them
kiss
the
head
of
the
father
of
the
innovator,
and
several
righteous
ones
crown
him
when
they
descend.
Happy
are
all
those
who
engage
in
the
Torah,
and
on
the
Sabbath
day
more
than
on
the
rest
of
the
days.
Of
the
First
of
Your
Dough,
a
Portion
307.
“Of
the
first
of
your
dough,
a
portion,
you
shall
make
a
donation.”
This
commandment
is
to
set
aside
a
portion
to
the
priest.
A
Hallah
[potion/Sabbath
bread]
is
forty-three
in
Gematria,
indicating
that
a
dough
does
not
require
setting
aside
a
portion
unless
there
are
forty-three
eggs
in
it,
and
a
fifth
of
an
egg.
There
is
also
one
fifth
of
fifty,
which
is
Nun
[in
Gematria].
The
sign
Mem-Gimel-Nun,
which
is
Mem-Gimel
with
a
long
Nun
is
an
acronym
for
Michael,
Gabriel,
Nuriel,
who
correspond
to
HGT
of
ZA.
The
Hallah
[portion]
is
the
Shechina,
since
where
those
angels
are,
Mem-Gimel-Nun,
the
fathers
are,
HGT,
and
where
the
fathers
are,
HGT,
the
Shechina
is,
since
HGT
is
three
lines
and
Malchut
receives
from
them.
In
Malchut,
“and
pleaded,”
since
in
her
we
pray,
as
she
is
called
a
“prayer,”
as
it
is
written,
“And
Moses
pleaded
with
the
Lord
his
God.”
It
is
also
written,
“Lord,
God,
You
have
begun
to
show
Your
servant,”
and
in
Malchut,
a
Hallah,
meaning
Mitchillah
[from
the
beginning],
ancestral
merit,
from
the
words
“You
have
begun,”
and
in
it,
the
ancestral
merit
ends
for
the
wicked,
for
ancestral
merit
does
not
apply
to
them
because
they
receive
their
reward
in
this
world.
308.
From
the
right
side,
there
is
Yod,
Hochma,
and
Bina
is
on
the
left.
They
are
Yod-Hey,
which
is
the
beginning
of
the
name
HaVaYaH,
the
Shechina,
showing
the
merit
of
her
children
when
she
receives
from
the
right,
where
there
are
248
commandments
to-do,
which
are
Hassadim.
From
the
side
of
the
bottom
Hey
of
HaVaYaH,
which
is
to
the
left
of
Gevura,
since
before
Malchut
receives
from
the
right,
she
is
built
from
the
left
side,
where
there
are
365
not
to
do.
The
complete
wicked
are
sentenced
there,
for
whom
ancestral
merit
has
ended,
and
they
have
no
Hassadim
from
HGT,
called
“fathers.”
The
name
HaVaYaH
is
overturned
for
them
there
into
Hey-Vav-Hey-Yod,
meaning
in
reverse,
implying
judgment.
We
learned
from
wicked
Haman
that
he
said,
“All
this
is
not
worthwhile
for
me,”
that
the
ends
of
the
words
of
the
verse,
“this
is
not
worthwhile
for
me,”
imply
Hey-Vav-Hey-Yod,
indicating
that
it
points
to
judgments.
The
Birth
of
Moses
309.
How
happy
are
Israel
that
the
Creator
wants
their
honor
more
than
all
the
people
in
the
world
and
has
given
them
the
holy
Torah,
and
has
given
them
faithful
prophets
who
lead
them
in
the
Torah
on
the
path
of
truth.
310.
All
the
prophets
that
the
Creator
has
established
for
Israel,
the
Creator
was
revealed
to
all
of
them
in
high
and
holy
degrees,
and
they
saw
the
brilliance
of
the
holy
honor
of
the
king
from
a
high
place.
But
not
as
close
as
Moses,
for
he
was
closer
to
the
king
than
all
of
them
because
his
portion
was
happier
than
all
the
people
in
the
world.
It
is
written
about
him,
“With
him
I
speak
mouth
to
mouth,
clearly,
and
not
in
riddles,”
while
the
rest
of
the
prophets
saw
from
a
faraway
place,
as
it
is
written,
“From
afar
the
Lord
appeared
to
me.”
311.
It
is
written,
“And
a
man
from
the
house
of
Levi
went
and
took
the
daughter
of
Levi.”
“And
a
man
went”
is
the
Creator,
ZA.
“From
the
house
of
Levi”
is
the
Creator,
who
went
from
the
place
where
upper
Hochma
and
radiance,
upper
Bina,
join
together
and
are
never
separated.
Levi
comes
from
the
word
adhesion,
from
the
word
Levaiot
[accompanying].
And
took
the
daughter
of
Levi,
the
Creator,
who
is
the
place
where
the
light
of
the
moon,
Malchut,
shines.
The
meaning
of
the
words
is
that
“and
a
man
went”
is
ZA,
from
the
house
of
Levi
is
upper
AVI,
and
took
the
daughter
of
Levi
is
Malchut,
where
ZA
bestowed
the
lights
of
upper
AVI
to
Malchut.
312.
“And
the
woman
conceived
and
bore
a
son.”
The
woman
is
Malchut.
In
the
beginning,
he
called
her
“the
daughter
of
Levi,”
and
now
a
“woman.”
Before
a
woman
is
married,
she
is
called
the
daughter
of
so
and
so.
After
she
is
married,
she
is
called
a
woman.
Here,
too,
daughter
and
woman
are
one
degree,
Malchut,
but
before
he
took
her
for
a
coupling,
she
is
called
the
daughter
of
Levi,
and
afterwards
a
woman.
313.
“And
she
hid
him
for
three
months.”
These
are
three
months
when
harsh
judgment
is
in
the
world:
Tammuz,
Av,
Tevet
[months
in
the
Hebrew
calendar].
Hence,
the
Shechina
concealed
him.
Before
Moses
came
down
to
the
world,
he
was
above.
Hence,
the
Shechina
connected
with
him
and
kept
him
since
the
day
he
was
born.
The
spirits
of
the
righteous
are
above
before
they
come
down
to
the
world.
314.
“When
she
could
not
hide
him
anymore,
she
took
an
ark
of
papyrus
for
him,
daubed
it
with
clay
and
pitch.”
She
coated
him
with
signs
so
he
would
be
kept
from
those
fish
of
the
sea,
the
upper
angels
that
sail
in
the
great
sea,
as
it
is
written,
“teeming
with
creatures
beyond
number,”
and
covered
him
so
as
to
keep
him
from
them
through
the
coating
from
the
side
of
the
honorable
Yovel,
Bina,
in
two
colors—white
and
black—clay
and
tar,
corresponding
to
the
two
lines
right
and
left.
Tar
is
left,
but
mixed
with
Malchut
of
the
quality
of
judgment.
Hence,
the
red
in
the
left
becomes
black.
That
black
is
red,
but
it
is
blemished.
She
placed
Moses
so
he
would
sail
among
them,
among
the
angels,
and
be
known
among
them,
since
he
was
destined
to
ascend
among
them
at
another
time
to
receive
the
Torah.
315.
“And
the
daughter
of
Pharaoh
came
down
to
bathe
in
the
Nile,
and
her
maidens
walked
along
by
the
Nile.”
The
daughter
of
Pharaoh,
who
comes
from
the
left
side,
the
harsh
judgment.
It
is
written,
“bathe
in
the
Nile,”
and
not
in
the
sea,
since
the
sea
implies
Malchut,
but
the
Nile
is
the
harsh
judgment
from
the
left
side
which
the
Egyptians
had
made
into
their
god.
It
is
written,
“the
staff
with
which
you
struck
the
Nile.”
But
Moses
struck
the
sea!
Did
the
verse
call
it
“the
Nile”
and
it
is
not
quite
the
Nile?
It
is
the
Nile
that
Aaron
struck
through
Moses,
and
the
text
places
it
as
though
Moses
struck
it.
316.
It
is
written,
“Seven
full
days
passed
after
the
Lord
had
struck
the
Nile,”
although
Aaron
struck
it,
but
because
it
came
from
the
Creator,
who
commanded
him,
read
to
him
the
words
“the
Lord
had
struck,”
and
then
He
named
it
after
Moses,
for
the
same
reason.
“And
her
maidens
walked”
are
the
rest
of
the
camps
that
come
from
that
left
side.
317.
“And
she
opened
it
and
saw
him,
the
child.”
Should
it
not
have
said,
“and
saw”?
There
is
not
a
word
or
a
letter
in
the
Torah
that
does
not
have
high
and
honorable
secrets
in
it,
an
impression
of
the
king
and
the
queen,
ZA
and
Malchut,
Vav-Hey
of
HaVaYaH
is
in
it,
and
they
are
the
impression
of
the
added
Vav-Hey
of
“and
saw.”
This
is
why
it
is
written,
“and
she
saw
him.”
Promptly,
“she
had
compassion
for
him.”
Thus
far
above,
in
the
upper
worlds.
Henceforth,
The
Zohar
speaks
below,
in
this
world,
except
in
this
verse,
where
it
is
written,
“and
his
sister
stood
at
a
distance,”
the
sister
of
ZA.
He
called
the
assembly
of
Israel
“my
sister,”
as
it
is
written,
“Open
for
me,
my
sister.”
“At
a
distance,”
as
it
is
written,
“From
a
distance,
the
Lord
appeared
to
me.”
The
meaning
of
the
words
“And
his
sister”
of
ZA,
Malchut,
over
Moses,
“at
a
distance,”
that
at
that
time,
she
was
seen
by
Moses
as
distant.
318.
What
is
implied
from
this
whole
article
is
that
before
these
righteous
come
down
to
the
world,
they
are
known
to
everyone
above.
This
is
so
for
all
the
righteous,
and
much
more
so
for
Moses.
It
means
that
the
souls
of
the
righteous
are
extended
from
a
high
place,
since
“from
the
house
of
Levi”
implies
the
upper
HB.
It
means
that
the
soul
has
a
father
and
a
mother,
as
there
is
a
father
and
a
mother
to
a
body
in
the
earth,
since
a
man
is
ZA,
and
the
daughter
of
Levi
is
Malchut,
and
from
their
coupling,
the
soul
of
Moses
was
born.
319.
It
means
that
on
all
the
sides,
both
above,
which
are
ZON,
and
below,
which
are
the
father
and
mother
of
this
world,
everything
comes
and
exists
from
a
male
and
a
female.
This
is
as
the
verse
explains,
“Let
the
earth
bring
forth
a
living
soul.”
The
earth
is
the
assembly
of
Israel,
Malchut.
The
living
soul
is
the
soul
of
Adam
HaRishon,
the
upper
one,
since
Malchut
is
the
mother
of
the
soul
of
Adam
HaRishon.
320.
Happy
is
Moses,
the
faithful
prophet
more
than
all
the
prophets
in
the
world.
Because
of
it,
when
he
passed
away
from
the
world,
no
one
dealt
with
him
but
the
Creator,
who
elevated
him
to
His
presence.
This
is
why
Moses
went
up
with
a
high
prophecy
and
honorable
degrees,
more
than
all
the
prophets
in
the
world,
while
the
rest
of
the
prophets
saw
behind
many
walls.
The
Tzitzit
321.
It
is
written
in
Zechariah,
“And
he
showed
me
Joshua
the
high
priest.”
What
did
he
see?
It
is
written,
“And
Joshua
was
clothed
in
filthy
clothes
and
stood
before
the
angel.”
He
stood
before
the
angel
dressed
in
filthy
clothes
until
the
herald
came
out
and
said,
“Take
the
filthy
clothes
off
of
him.”
Here
it
is
written
that
he
stood
before
the
angel,
before
the
angel
who
was
making
his
sentence,
the
one
of
whom
it
is
written,
“And
do
not
say
before
the
angel
that
it
is
a
mistake.”
He
is
Malchut,
meaning
that
any
person
who
was
not
rewarded
with
cloaking
a
cloak
of
commandment
in
this
world,
and
to
dress
in
a
garment
of
a
commandment,
in
a
Tzitzit
[four-fringed
garment],
when
he
enters
that
world,
he
stands
in
filthy
clothes,
which
should
not
be
so,
and
stands
in
it
in
judgment.
322.
Several
garments
occur
in
that
world.
That
person
who
was
not
rewarded
with
garments
of
a
commandment
in
this
world,
with
a
Talit
[prayer
shawl]
and
a
Tzitzit,
when
he
enters
that
world,
he
is
clothed
in
a
different
garment
known
to
the
master
of
Hell.
That
garment,
woe
unto
he
who
wears
it,
since
several
interrogators
of
judgment
are
destined
to
hold
him
and
put
him
in
Hell.
And
King
Solomon
shouted
and
said,
“Let
your
garments
be
always
white.”
323.
Four
kings,
HGTM
of
ZA,
emerge
and
are
emanated
before
four:
HB,
the
right
of
Daat,
the
left
of
Daat.
Hesed
is
from
Hochma,
Gevura
is
from
Bina,
Tifferet
is
from
the
right
of
Daat,
and
Malchut
is
from
the
left
of
Daat.
The
HGTM
are
hanging
on
HBD
like
grapes
in
a
cluster.
That
is,
they
are
drawn
and
suckle
from
them,
each
from
its
corresponding
phase.
Seven
runners
are
incorporated
in
HGTM,
meaning
that
in
the
four
Sefirot
HGTM,
there
are
seven
Sefirot
HGT
NHYM.
They
make
a
testimony,
reveal
illumination
of
Hochma,
called
“testimony.”
They
do
not
stand
still
when
they
make
the
testimony.
When
they
reveal
illumination
of
Hochma,
they
do
not
stand
still,
in
ZA,
but
in
the
place
of
Malchut,
for
Hochma
is
revealed
only
in
Malchut.
Four
kings,
HGTM
of
ZA,
imply
the
fringes.
And
the
four
edges
where
the
fringes
are
hanging
imply
four
Mochin,
HB,
the
right
of
Daat,
and
the
left
of
Daat.
The
HGTM,
which
are
four
fringes,
are
hanging
in
them
like
grapes
in
a
cluster.
The
seven
wrappings
we
make
in
each
fringe
imply
the
seven
Sefirot
incorporated
in
HGTM.
Although
these
four
kings
HGTM
are
in
ZA,
and
the
Tzitzit
is
in
Malchut
and
not
in
ZA,
because
HGTM
of
ZA
do
not
shine
in
illumination
of
Hochma
in
their
own
place,
in
ZA,
but
in
the
place
of
Malchut,
therefore,
they
are
implied
in
the
place
of
Malchut,
which
is
a
Tzitzit.
The
flanks
of
the
garments,
the
fringes,
and
the
wrappings
are
all
Malchut,
since
they
have
no
revelation
in
the
place
of
ZA.
324.
It
is
a
commandment
to
remember
all
the
commandments
of
the
Torah
because
of
the
Tzitzit,
as
it
is
written,
“And
it
shall
be
a
tassel
[Tzitzit]
for
you
to
look
at
and
remember
all
the
commandments
of
the
Lord,
to
do
them.”
It
is
the
sign
of
the
king
to
remember
and
to
do.
325.
You
shall
also
make
a
plate
of
gold,”
a
plate
by
which
to
decorate
a
high
priest.
A
Tzitz
[plate]
means
seeing,
from
the
word
Hetzitz
[peeped],
for
the
eyes
to
look
at
it.
It
is
a
sign
of
the
upper
world,
ZA,
with
which
the
High
Priest
is
decorated,
and
where
there
is
bestowal
of
illumination
of
Hochma,
called
“looking
of
the
eyes.”
326.
Because
of
it,
the
looking
of
the
plate
atones
for
audacity,
since
none
can
stand
against
him
but
a
face
of
truth.
The
matter
of
all
those
high
Panim
[faces/anterior],
which
is
illumination
of
Hochma
clothed
in
Hassadim,
called
Panim,
which
is
a
face
of
truth,
a
face
of
truth
incorporated
in
the
truth
of
Jacob,
ZA,
as
it
is
written,
“Give
truth
to
Jacob.”
327.
Tzitzit
is
female,
the
lower
world,
Malchut,
looking
in
order
to
remember,
as
it
is
written,
“And
you
shall
see
it
and
remember.”
Tzitz
is
male,
ZA.
Tzitzit
is
female,
Malchut;
Tzitzit
is
for
every
person;
Tzitz
is
only
for
a
priest.
328.
It
is
forbidden
to
look
at
the
Shechina
[Divinity].
This
is
why
there
is
azure
in
the
Tzitzit,
since
azure
is
a
throne
for
the
house
of
David,
Malchut,
and
his
correction.
It
is
in
order
to
fear
the
Creator,
fear
that
place.
This
is
why
it
is
written,
“And
you
shall
see
it
and
remember
all
the
commandments
of
the
Lord.”
Azure
is
a
throne
in
which
fates
of
souls
are
determined.
All
the
colors
are
good
for
a
dream
except
azure,
which
is
a
throne
that
ascends
with
fates
of
souls.
Azure
is
incorporation
with
the
black
color,
which
is
the
force
of
the
screen
of
the
point
of
the
lock,
Malchut
of
the
first
restriction
that
is
not
sweetened
in
Bina.
Since
there
is
this
incorporation
in
the
azure,
it
is
a
throne
in
which
fates
of
souls
are
determined,
meaning
that
it
guards
the
Malchut
so
as
not
to
draw
Hochma
from
her
from
above
downward.
One
who
draws
Hochma
from
above
downward,
she
awakens
against
him
and
takes
his
soul.
It
is
forbidden
to
look
at
the
Shechina.
Hochma
is
called
“looking
of
the
eyes,
and
it
is
forbidden
to
draw
it
from
above
downward.
This
is
why
there
is
azure
in
the
Tzitzit,
since
azure
is
a
throne
from
the
house
of
David.
A
throne
of
judgment
to
Malchut,
called
the
“house
of
David,”
and
azure
is
the
correction
of
Malchut,
to
guard
her
so
that
Hochma
is
not
drawn
from
her
from
above
downward.
Since
the
Tzitzit
is
illumination
of
Hochma,
azure
for
keeping
must
be
placed
on
her,
so
it
will
be
drawn
only
from
below
upward,
as
it
is
written,
“And
you
shall
see
it
and
remember
all
the
commandments
of
the
Lord.”
For
fear
of
the
azure,
you
will
remember
to
observe
all
the
commandments
of
the
Creator
properly.
329.
“And
to
put
an
azure
thread
in
the
tassels
[Tzitzit]
of
the
corners.”
Putting
on
the
Tzitzit
because
this
is
what
covers
the
rest
of
the
threads.
A
Tzitzit
implies
illumination
of
Hochma.
Hence,
all
they
need
is
covering
and
guarding
from
the
azure
thread.
This
is
why
it
is
written
that
they
put
on
the
Tzitzit.
330.
“And
you
shall
see
it
and
remember,”
as
it
is
written,
“Remember
what
Amalek
did
to
you.”
It
is
like
a
son
who
broke
in
through
a
fence
and
a
dog
bit
him.
Every
time
his
father
wants
to
reprimand
him,
he
says,
“Do
you
remember
when
the
dog
bit
you?”
Here,
too,
“And
you
shall
see
it
and
remember,”
since
the
azure
is
the
place
from
which
the
souls
ascend
to
be
sentenced.
Hence,
it
is
similar
to
the
verse,
“Remember
what
Amalek
did
to
you.”
331.
Similarly,
it
is
written,
“and
everyone
who
is
bitten,
when
he
sees
it,
shall
live.”
When
he
raises
it
before
his
eyes
and
sees
the
shape
of
the
one
that
bit
him,
he
is
afraid
and
prays
to
the
Creator,
and
he
knows
that
it
is
a
punishment
to
the
wicked.
As
long
as
the
son
sees
his
father’s
strap,
he
fears
his
father.
When
he
is
saved
from
the
strap,
he
is
saved
from
everything.
What
caused
him
to
be
saved?
That
he
saw
the
strap
with
his
eyes.
It
follows
that
that
strap
caused
him
to
be
saved.
For
this
reason,
“He
shall
see
it
and
live.”
He
saw
the
strap
that
struck
him
and
it
causes
him
to
be
saved.
Here,
too,
“and
you
shall
see
it
and
remember
all
the
commandments
of
the
Lord,
and
you
shall
do
them.”
And
if
not,
then
the
strap,
the
azure,
will
make
you
return
to
My
work,
always,
and
then,
“and
you
shall
do
them.”
332.
“That
you
may
not
follow
your
hearts.”
Seeing
the
azure
will
spare
you
other
bad
ways,
and
you
will
certainly
not
seek
and
not
do
harm.
This
is
why
there
is
a
sight
of
azure
on
the
Tzitzit.
This
azure
is
similar
to
the
throne.
As
the
throne
makes
a
person
follow
the
straight
path
to
purify
him,
this
azure
makes
a
person
follow
the
straight
path.
Certainly,
each
person
should
fear
this
place,
to
walk
in
the
straight
path.
333.
“From
the
ends
of
the
earth
we
have
heard
songs:
‘Glory
to
the
righteous!’
But
I
said,
‘I
am
ruined,
ruined!
Woe
to
me!
The
traitors
have
betrayed,
and
a
traitor’s
garment
is
their
garment.’”
“We
have
heard
songs”
are
all
those
threads
that
come
out
and
hang
down
from
a
high
place
inside
those
high
trails
that
emerge
from
upper
Hochma.
The
threads
are
HGTM
of
ZA
that
come
out
from
the
upper
HBD.
“Glory
to
the
righteous”
is
the
righteous
who
lives
forever,
Yesod
of
ZA.
They
are
the
threads
of
the
Tzitzit,
HGTM
of
ZA;
they
are
its
beauty,
since
from
it,
they
come
out
and
give
to
Malchut,
and
each
thread
consists
of
two
sides,
Hassadim
and
Hochma,
right
and
left.
When
I
look,
I
say,
“I
am
ruined,
ruined!”
since
from
the
upper
secret
of
all
the
faith,
they
come
out,
and
they
are
the
totality
of
all
the
lights
of
Malchut,
who
is
called
“faith.”
When
I
look
at
the
azure
and
I
see
a
strap
to
spank,
which
is
the
place
of
fear,
in
order
to
fear,
I
say
“Woe
to
me,”
for
people
do
not
know
to
observe
and
to
look
at
why
they
are
punished
with
lying,
by
this,
“the
traitors
have
betrayed,”
since
they
read
the
Shema
reading
without
a
Tzitzit
and
make
a
false
testimony.
These
are
the
traitors
who
have
betrayed,
who
lie
about
themselves.
334.
“A
traitor’s
garment
is
their
garment.”
The
clothing
without
a
Tzitzit
is
called
a
“traitor’s
garment,”
the
clothing
of
those
who
betray,
who
have
betrayed,
who
lie
and
make
false
testimony
each
day.
Woe
to
them,
woe
to
their
souls,
since
they
rise
to
the
azure
throne
to
judge
them.
It
is
written
about
them,
“One
who
speaks
lies
shall
not
be
established
before
Me.”
Their
garment
is
known
to
all
the
accusers;
woe
to
them,
for
they
have
no
part
in
the
next
world.
Happy
are
the
righteous,
whose
garments
and
corrections
are
known
above,
to
do
good
to
them
in
this
world
and
in
the
next
world.
335.
The
commandment
of
Tzitzit
consists
of
azure
and
white,
four
white
threads
and
one
azure
thread,
which
are
judgment
and
mercy
in
fire.
White
fire
does
not
consume;
azure
one
consumes
and
destroys
everything,
as
it
is
written,
“and
consumed
the
burnt
offering
and
the
sacrifices.”
White
fire
is
from
the
right,
and
azure
fire
is
from
the
left.
The
middle
pillar,
the
middle
line,
which
unites
right
and
left,
is
the
unification
of
the
two
of
them,
and
it
is
green
fire.
This
is
why
we
learn,
“When
do
we
read
the
Shema
at
dawn?
When
it
is
possible
to
recognize
between
azure
and
white,”
recognize
judgment
from
Hesed,
for
then
he
will
adhere
to
the
Hesed,
which
is
the
Shema
reading.
This
is
why
they
compiled
the
portion
Tzitzit,
to
read
it
specifically.
336.
The
Creator
has
made
many
witnesses
to
testify
about
people,
and
they
all
stand
in
counsel
and
in
testimony
before
Him.
In
the
morning,
He
rises
and
stretches
out
His
leg
to
walk,
and
the
witnesses
stand
before
Him
and
declare
and
say,
“He
will
preserve
the
feet
of
His
followers.”
“Keep
your
feet
as
you
walk;
straighten
the
circle
of
your
feet;
opens
his
eyes
to
look
in
the
world,”
the
witnesses
say,
“Your
eyes
look
straight
ahead.”
“He
rises
to
speak,”
the
witnesses
say,
“Keep
your
tongue
from
evil.”
He
stretches
out
His
hands
to
matters
of
the
world,”
the
witnesses
say,
“Turn
away
from
bad
and
do
good.”
337.
If
he
listens
to
them,
good.
If
not,
Satan
stands
by
his
right
to
slander
him,
and
everyone
testifies
his
iniquities
above.
But
if
a
person
wants
to
engage
in
the
work
of
the
Creator,
all
the
witnesses
become
supporters,
and
are
poised
to
give
a
good
testimony
about
him
when
he
needs
it.
338.
He
rises
in
the
morning,
says
a
few
blessings,
and
wears
Tefillin
on
his
head
between
his
eyes.
He
wants
to
raise
his
head,
sees
the
upper
holy
name
gripped
and
inscribed
on
his
head,
and
straps
are
hanging
over
his
heart
from
this
side
and
from
that
side.
Thus,
he
is
looking
at
the
glory
of
his
master.
He
stretches
out
his
hands
and
sees
the
other
hand
connecting
in
a
connection
of
the
holy
name.
He
brings
back
his
hands
and
looks
at
the
glory
of
his
master.
He
wraps
himself
with
a
wrapping
of
a
commandment,
with
a
cover
with
four
fringes,
and
four
angels
come
out
before
the
four,
four
witnesses
of
truth
of
the
king,
which
are
four
tassels
hanging
from
the
four
edges
and
hanging
in
them
like
a
cluster
of
grapes.
339.
As
a
cluster
of
grapes
is
one,
and
several
grapes
are
hanging
from
it
on
this
side
and
on
that
side,
so
the
Tzitzit
is
one
commandment,
and
several
grapes
and
leaves
and
branches
are
hanging
from
it,
several
degrees.
Severn
runners
are
tied
to
it,
seven
covers
of
azure
that
must
be
wrapped
in
each
one,
or
to
multiply
up
to
thirteen
wrappings.
One
who
adds
to
them
should
not
add
more
than
thirteen,
and
one
who
takes
away
should
not
take
away
more
than
seven.
340.
Azure
is
King
David,
Malchut,
Abraham’s
thread,
the
screen
of
the
right
line
at
the
dot
of
Holam,
where
it
is
sweetened
in
Bina,
with
which
Abraham
was
rewarded
with
his
sons
after
him.
Azure
is
the
end
of
everything
since
its
correction
is
the
completion
of
all
the
worlds.
It
is
called
“the
throne,”
Malchut
[kingship].
341.
Seven
wrappings
that
are
tied
on
the
Tzitzit
are
the
Shechina,
which
is
the
seventh
of
everything,
since
she
is
blessed
by
the
six
other
Sefirot
HGT
NHY
through
the
righteous,
Yesod.
For
this
reason,
she
contains
all
seven.
If
we
make
thirteen
wrappings,
they
are
like
the
thirteen
qualities
of
mercy,
and
Malchut
is
the
door
to
all
of
them,
and
therefore
contains
thirteen.
342.
Azure
is
one
thread,
and
is
inscribed
in
its
colors.
Its
color
comes
from
one
fish
that
walks
in
the
Kineret
[Sea
of
Galilea].
It
is
called
Kineret
after
Malchut,
and
because
a
Kinor
[violin/harp]
was
hanging
above
David’s
bed.
A
Kinor
is
Malchut;
it
is
David’s
Kinor
which
plays
by
itself
to
the
upper
holy
king,
ZA.
This
is
why
the
colors
of
the
azure
rise
up
to
the
firmament,
ZA,
and
soar
up
to
the
throne,
Bina.
343.
A
commandment
is
written
here,
“And
you
shall
remember
all
the
commandments
of
the
Lord,”
because
Malchut
is
called
a
“commandment,”
as
it
is
written,
“for
it
is
the
commandment
of
the
king,”
implying
Malchut.
It
is
written,
“Why
are
you
transgressing
the
king’s
commandment?”
and
all
those
verses
imply
Malchut,
who
is
called
“the
king’s
commandment.”
Yesod,
the
final
Sefira
of
ZA,
and
the
root,
Keter,
the
root
of
everything,
crown
together
in
Malchut.
Malchut
is
the
memory
and
the
door
to
all
the
other
Sefirot,
as
it
is
written,
“Open
for
me
the
gates
of
justice.”
Malchut
is
called
“justice.”
Afterwards,
it
is
written,
“This
is
the
gate
to
the
Lord,”
as
she
is
the
gate
to
all
the
Sefirot.
This
is
why
it
is
written,
“And
you
shall
see
it
and
remember
all
the
commandments
of
the
Lord.”
The
verse
comes
to
include
all
the
other
Sefirot
in
Malchut,
for
in
Malchut,
called
“commandment,”
all
the
other
Sefirot
that
are
included
in
her
are
called
“commandments.”
The
Sefirot
of
ZA
make
a
testimony,
meaning
reveal
illumination
of
Hochma,
called
“testimony."
They
do
not
stand
in
their
place
in
ZA
because
she
is
commandments,
since
the
Tzitzit
is
Malchut,
called
“commandment,”
and
the
Sefirot
of
ZA
that
are
incorporated
in
her
are
called
“commandments.”
Hence,
they
are
not
in
their
place,
in
ZA,
but
in
Malchut.
344.
Tools
for
commandments
of
Malchut
are
thrown
away.
But
the
Lulav
[palm
branch]
implies
Yesod
of
ZA,
and
the
Aravot
[branches
of
a
willow
tree]
imply
NH
of
ZA,
and
are
therefore
not
tools
for
commandments
but
rather
for
holiness,
in
ZA,
so
why
are
they
thrown
away?
However,
tools
of
holiness,
since
they
are
inscribed
with
the
writing
of
the
holy
name.
But
the
Lulav
and
the
Aravot,
although
they
imply
ZA,
they
are
nevertheless
as
tools
of
commandment,
and
are
thrown
away.
345.
The
threads
of
the
Tzitzit
are
to
show
how
they
are
hanging
from
here
and
from
here
to
the
four
directions
of
the
world
from
this
place.
Malchut
controls
all
of
them
in
the
heart,
as
she
is
the
heart
of
all
of
this
world,
and
the
heart
of
the
upper
ones
from
the
three
worlds
BYA.
She
is
hanging
in
the
upper
heart,
ZA,
and
everything
is
in
the
heart
[Lamed-Bet,
32]
that
comes
out
from
the
upper
Hochma.
That
is,
a
heart
implies
the
thirty-two
paths
of
Hochma
that
shine
in
it.
The
measure
and
the
length
of
the
Tzitzit
is
clarified
in
engraved
letters.
346.
The
Creator
said,
“One
who
wants
to
follow
the
fear
of
Me
shall
follow
this
heart,
Malchut,
and
the
eyes
that
stand
on
her.”
The
eyes
are
as
it
is
written,
“The
eyes
of
the
Lord
are
to
the
righteous,”
the
eyes
of
ZA.
But
you
“may
not
follow
your
hearts
and
your
eyes,”
since
you
are
as
harlots
after
them.
347.
What
is
the
reason
that
the
exodus
from
Egypt
is
mentioned
here,
as
it
is
written,
“Who
took
you
out
from
the
land
of
Egypt”?
When
they
went
out
from
Egypt,
they
entered
Malchut.
In
Malchut,
the
Creator
killed
the
slain
of
Egypt.
This
is
why
the
exodus
from
Egypt
is
mentioned
in
His
place,
and
in
His
place,
he
warned
them
by
what
is
written,
“I
am
the
Lord
who
took
you
out.”
In
His
place,
since
the
commandment
of
the
Tzitzit
is
the
place
of
Malchut.
348.
It
is
written,
“As
in
the
days
when
you
came
out
of
Egypt,
I
will
show
them
wonders.”
What
is
“As
in
the
days”?
It
should
have
said,
“As
in
the
day,”
since
they
went
at
once
and
did
not
stall.
However,
as
the
upper
days,
HGT
NHY
of
ZA,
by
which
the
assembly
of
Israel
was
blessed.
Similarly,
the
Creator
is
destined
to
bring
Israel
out
from
the
exile
through
days
of
ZA.
Then,
it
is
written,
“And
you
shall
say
in
that
day,
“Thank
the
Lord,
call
out
His
name;
make
known
His
deeds
among
the
nations,”
mention
that
His
name
is
sublime,
“Sing
to
the
Lord,
for
He
has
done
gloriously;
let
this
be
known
in
all
the
earth.”
“Let
this
be
known,”
since
now
it
is
known,
Malchut,
wrapped
with
a
Talit
[prayer
shawl]
of
commandment,
a
Tzitzit.
At
that
time,
it
will
be
known
in
several
ways
of
hers
that
the
Creator
will
do
signs
and
miracles
in
the
world.
Then
it
is
written,
“In
that
day,
the
Lord
will
be
one,
and
His
name,
One.”