The
Hey
of
HaVaYaH
23.
The
letter
Yod
ascended
along
with
the
supporters
in
her
to
the
Rosh
of
AA,
where
he
who
made
a
coupling
made
a
coupling,
the
one
who
is
unknown,
and
light
of
Ein
Sof
shines
and
does
not
shine.
The
Yod
descended
from
there
to
her
place,
and
it
is
not
known
from
whom
she
shines.
When
she
descended,
the
nine
supporters
were
incorporated
in
her,
and
she
expanded
along
with
them.
One
light
that
consists
of
all
emerged
from
her,
and
was
covered
in
it,
as
one
who
entered
one
hall.
When
the
Mochin
come
out
for
the
first
time,
there
is
a
clash
of
the
right
line
and
the
left
line
in
them,
and
they
do
not
shine.
Hence,
they
are
called
posterior
Mochin.
For
this
reason,
the
nine
supporters
in
the
Yod
still
could
not
emanate
the
Hey
of
HaVaYaH,
YESHSUT,
since
in
the
emergence
of
the
nine
supporters
in
the
first
time,
they
were
still
in
posterior
Ibur-Yenika-Mochin.
Therefore,
in
order
to
emanate
the
Hey,
they
must
return
to
MAN
with
the
Yod
to
their
upper
one,
which
is
the
Rosh
of
AA,
and
receive
from
there
anterior
Ibur-Yenika-Mochin,
and
then
the
anterior
Mochin
will
be
able
to
emanate
the
Hey.
To
emanate
the
Hey,
the
letter
Yod
ascends
with
her
supporters
to
AA
to
be
incorporated
with
the
coupling
that
is
there,
and
receive
the
anterior
Ibur-Yenika-Mochin.
There,
he
who
made
a
coupling
made
a
coupling,
who
is
unknown,
for
the
Rosh
of
AA,
which
is
unknown,
made
a
coupling
there.
The
light
of
Ein
Sof
is
extended
and
shines
for
this
coupling,
and
because
it
is
so
concealed,
it
is
as
if
it
does
not
shine.
After
the
Yod
is
incorporated
in
that
coupling
and
receives
its
illumination,
she
descends
to
her
place,
and
it
is
not
known
from
whom
she
shines,
since
at
first,
she
emerges
in
Katnut,
meaning
in
Ibur
and
Yenika,
which
are
Nefesh-Ruach,
regarded
as
VAK
without
a
Rosh,
and
it
is
not
known
from
whom
she
shines,
since
there
is
still
no
Moach
[brain]
of
Daat
there.
When
she
descended,
the
nine
supporters
were
incorporated
in
her
and
she
expanded
with
them.
These
supporters,
which
are
three
Mochin,
were
incorporated
in
her
through
an
illumination
from
above,
and
she
expanded
with
them
to
three
lines
HBD
in
anterior
Mochin.
When
the
phase
of
anterior
Mochin
expanded,
HBD
went
out
from
the
Mochin,
one
light
that
consists
of
all
the
lights
in
the
nine
supporters
of
the
Yod,
and
that
light
that
was
born
is
the
Hey.
It
was
covered
in
it
as
one
who
enters
a
hall,
as
the
lights
of
the
nine
supporters
clothe
and
become
covered
inside
the
newborn
light
as
one
who
enters
a
hall;
they
shine
all
their
illumination
in
that
hall
in
a
way
that
their
illumination
does
not
come
out
to
shine
outside
the
hall.
For
this
reason,
it
is
regarded
as
though
the
hall,
the
letter
Hey,
surrounds
and
clothes
the
nine
supporters
around
them.
24.
The
hall
is
found
on
two
sides,
right
and
left.
It
is
covered
from
the
right
side,
and
revealed
from
below
upward
on
the
left
side,
since
the
right
is
Hassadim,
and
the
Hochma
is
covered
and
concealed.
In
the
left,
the
Hochma
is
revealed,
but
only
from
below
upward,
and
not
from
above
downward,
which
is
established
through
the
middle
line.
These
nine
supporters
of
the
Yod
shine
within
the
hall,
and
the
letter
Yod
was
also
concealed
inside
the
hall,
clothing
inside
her
nine
supporters
that
shine
in
the
hall.
That
hall
is
called
the
first
Hey
in
the
name
HaVaYaH.
Because
of
the
clothing
of
the
Yod
with
her
nine
supporters
inside
the
Hey,
the
Hey,
too,
comes
out
in
those
three
phases
that
were
clarified
in
the
Yod.
25.
Ready
for
attainment
and
not
ready,
revealed
and
not
revealed,
and
not
revealed
at
all.
In
this
matter,
the
letter
Yod
stands
with
all
her
supporters
because
she
is
concealed,
and
everyone
is
bound
to
be
crowned
with
her.
Yod,
upper
AVI,
are
completely
concealed
from
Hochma,
and
Hochma
is
revealed
only
in
their
second
YESHSUT,
which
are
the
nine
supporters.
Even
those
nine
supporters
exist
and
do
not
exist,
since
they
are
the
phase
of
AVI
that
clothe
HS.
For
this
reason,
they
are
revealed
for
themselves,
and
not
revealed
for
others,
but
pass
the
Hochma
to
the
Hey
of
HaVaYaH,
and
from
the
Hey,
all
the
Mochin
are
bestowed
upon
ZON
and
the
worlds.
The
nine
supporters
in
the
Yod
are
ready
for
attainment
and
not
ready
for
attainment,
since
on
the
one
hand,
there
is
no
disclosure
whatsoever
from
them
to
others,
and
they
are
not
ready
for
attainment.
On
the
other
hand,
they
pass
the
Hochma
to
the
Hey
of
HaVaYaH,
and
you
find
that
they
are
ready
for
attainment.
The
Hochma
in
them
is
revealed
and
not
revealed;
it
is
revealed
only
to
themselves
and
not
to
others,
and
the
Yod
itself,
upper
AVI,
are
not
revealed
even
to
themselves.
26.
The
letter
Hey
has
five
Merkavot
[pl.
of
Merkava]
that
emerge
from
that
same
light
of
the
candle
when
she
ascends
to
her
place
and
is
collected
after
having
made
a
measurement.
The
Hey,
too,
has
Katnut
of
Ibur-Yenika,
VAK
without
a
Rosh,
and
then
Gadlut
of
Mochin.
At
the
time
of
Gadlut,
the
Malchut
descends
from
Bina
to
her
place,
and
the
three
fallen
vessels
AHP
return
to
the
degree,
and
she
obtains
GAR.
The
letter
Hey
has
five
Merkavot
since
the
five
Sefirot
TNHYM
in
her
from
her
Chazeh
and
below
became
five
Merkavot
at
the
time
of
Gadlut.
The
five
Merkavot
emerge
after
the
light
of
the
candle,
the
light
of
Bina,
returns
to
its
place.
In
other
words,
after
Malchut
and
the
restriction
come
down
from
Bina,
and
the
Bina
and
TM
that
fell
rejoin
their
degree—
the
TNHYM
from
her
Chazeh
and
below—they
become
five
Merkavot,
or
five
supporters.
This
is
so
because
the
illumination
of
Hochma
is
revealed
only
in
them.
After
Bina
raised
Malchut
to
her
and
was
restricted
by
her,
and
made
the
state
of
Katnut
in
herself,
she
is
collected
into
her
degree,
to
GAR.
We
must
know
that
although
Malchut
rose
to
below
Hochma
of
AA
and
took
Bina
and
TM
outside
the
Rosh
of
AA,
to
the
degree
of
VAK
without
a
Rosh,
this
does
not
blemish
the
GAR
of
Bina
whatsoever.
They
are
upper
AVI,
who
clothe
HGT
of
AA
up
to
the
Chazeh,
since
they
desire
mercy.
Only
for
ZAT
of
Bina,
which
are
YESHSUT,
who
clothe
from
the
Chazeh
of
AA
and
below,
the
Malchut
in
the
Chazeh
of
AA
and
her
restriction
blemishes
them
and
drives
away
their
GAR.
For
this
reason,
AVI
are
called
Yod
of
HaVaYaH,
implying
that
there
are
ten
complete
Sefirot
in
them.
Also,
YESHSUT
are
called
Hey
of
HaVaYaH
for
two
reasons:
1)
Because
she
received
Malchut
into
her,
who
is
called
the
bottom
Hey
of
HaVaYaH.
For
this
reason,
YESHSUT,
too,
were
shaped
in
the
shape
of
the
Hey,
like
her.
2)
Because
she
clothes
only
from
the
Chazeh
of
AA
and
below,
where
there
are
only
five
Sefirot
TNHYM.
This
is
why
she
is
called
Hey.
However,
this
does
not
mean
that
the
Hey
of
HaVaYaH
clothes
TNHYM
of
AVI
themselves.
Rather,
it
refers
to
TNHYM
of
the
second
YESHSUT
of
AVI,
which
are
called
“nine
supporters.”
But
because
the
nine
supporters
are
also
from
AVI,
we
call
them
TNHYM
of
AVI.
27.
In
their
Katnut,
we
call
these
five
Merkavot
“wonders,”
with
the
letters
Nun
[50]
Plaot
[wonders].
King
David
wanted
to
understand
these
five
Merkavot,
as
it
is
written,
“Open
my
eyes,
that
I
may
see
wonders
from
Your
law.”
When
these
fifty
wonders
shine
and
elevate
the
Hey
so
as
to
be
crowned,
they
become
five,
to
shine
to
the
five
below,
and
to
shine
to
those
who
emerge
from
her.
YESHSUT
are
called
the
first
Hey
of
HaVaYaH
because
they
clothe
only
the
five
Sefirot
from
the
Chazeh
of
AVI
and
below,
which
are
called
TNHYM.
At
that
time,
they
are
VAK
without
a
Rosh.
Conversely,
those
five
Sefirot
from
the
Chazeh
of
AVI
that
shine
in
Katnut
to
YESHSUT
are
called
fifty
wonders
since
each
of
their
Sefirot
consists
of
ten,
and
they
are
fifty.
And
since
the
lights
of
AVI
are
covered
and
concealed,
they
are
wonders,
since
“wonder”
means
“concealment,”
that
it
is
incomprehensible.
However,
after
YESHSUT
receives
the
anterior
Mochin,
the
five
Sefirot
from
the
Chazeh
and
below,
which
are
TNHYM
of
YESHSUT,
are
called
five
Merkavot,
or
five
supporters,
since
from
the
Chazeh
and
below
is
the
place
of
revealing
of
the
illumination
of
Hochma.
Hence,
they
support
the
fifty
wonders
in
AVI.
They
are
regarded
as
supporters
because
they
complete
the
lights
that
are
not
in
AVI,
since
AVI
always
desire
mercy.
In
Katnut
of
YESHSUT,
they
are
called
“wonders,”
after
the
TNHYM
from
the
Chazeh
and
below
of
AVI,
since
they
have
no
standing
in
and
of
themselves.
In
Gadlut
of
YESHSUT,
they
are
called
“five
Merkavot”
after
the
TNHYM
of
their
own
phase,
since
then
they
already
have
a
standing
in
and
of
themselves.
Moreover,
they
support
the
fifty
wonders
of
AVI,
as
this
is
why
they
are
called
“five
supporters.”
In
Katnut,
the
five
Sefirot
of
YESHSUT
are
name
after
the
five
Sefirot
TNHYM
from
the
Chazeh
of
AVI
and
below,
which
are
called
“fifty
wonders.”
These
five
Sefirot
TNHYM
from
the
Chazeh
and
below,
which
are
called
fifty
wonders,”
are
three
Sefirot
of
Bina
and
their
TM,
which
fall
at
the
time
of
Katnut,
and
rise
once
more
at
the
time
of
Gadlut.
When
they
rise
at
the
time
of
Gadlut,
they
raise
with
them
the
lower
one
to
the
degree
of
the
upper
one.
This
is
why
it
was
said
that
when
they
shine
and
“elevate
the
Hey
so
as
to
be
crowned,”
these
fifty
wonders
rcaise
the
Hey
to
receive
GAR
above,
since
these
fifty
wonders
raise
the
lower
one
to
the
upper
one
in
order
to
receive
Mochin.
Then,
after
they
receive
the
Mochin
from
the
upper
one,
they
become
five,
where
their
own
TNHYM
become
five
Merkavot
since
they
emerged
to
their
own
phase.
As
AVI
are
divided
into
three
phases—AVI
and
two
phases
of
YESHSUT
from
their
Chazeh
and
below—so
YESHSUT
are
divided
into
three
phases,
where
their
GAR
are
regarded
as
AVI,
and
from
their
Chazeh
and
below
there
are
two
phases
of
YESHSUT.
These
five
Merkavot
shine
to
the
five
Sefirot
KHB
TM
of
the
first
YESHSUT
of
the
general
YESHSUT,
which
are
phase
two
of
the
general
YESHSUT,
and
they
shine
to
those
who
emerge
from
her,
to
the
YESHSUT
that
emerges
from
the
first
YESHSUT,
the
third
phase
of
the
general
YESHSUT,
who
is
called
“Hey
of
HaVaYaH.”
And
those
three
phases
in
the
Hey
of
HaVaYaH
are
clarified
as
in
the
three
phases
of
AVI,
since
those
three
phases
in
the
Yod,
AVI,
make
three
phases
in
the
Hey
of
HaVaYaH,
the
general
YESHSUT.
28.
The
order
of
reception
of
the
Partzufim
from
one
another.
Fifty
wonders,
TNHYM
from
the
Chazeh
and
below
of
the
second
YESHSUT
of
AVI,
which
are
called
“nine
supporters,”
shine
and
raise
the
Hey
up
to
the
nine
supporters,
since
fifty
wonders
are
Bina
and
TM
that
elevate
the
lower
one
to
the
upper
one.
They
are
crowned
and
connect
within
the
nine
other
supporters,
which
are
from
another
phase,
from
the
phase
of
AVI.
These
nine
supporters
rise
to
the
letter
Yod,
AVI,
which
is
up
above.
Yod
is
the
upper-upper
one
to
the
nine
supporters,
since
the
upper
one
of
the
nine
supporters
is
the
first
YESHSUT,
and
the
upper-upper
one
is
AVI,
Yod.
This
is
the
order
of
reception
of
the
Partzufim
from
one
another:
The
Hey,
the
general
YESHSUT,
receives
from
the
nine
supporters
in
the
Yod,
and
the
nine
supporters
receive
from
the
Yod
and
bestow
upon
the
Hey
of
HaVaYaH,
the
general
YESHSUT.
29.
When
the
five
Sefirot
of
the
letter
Hey
descend
from
their
upper
one,
from
the
nine
supporters
in
the
Yod,
and
it
is
not
known
from
whom
they
descend,
meaning
they
are
in
Katnut,
in
VAK
without
a
Rosh,
at
that
time,
the
Hey
is
crowned
with
fifty,
and
with
wonders,
TNHY
from
the
Chazeh
of
AVI
and
below,
which
are
clothed
in
the
Hey,
YESHSUT.
These
five
supporters,
the
five
Sefirot
of
Gadlut
from
the
Chazeh
of
YESHSUT
and
above,
support
them
at
the
time
of
Gadlut.
However,
while
they
are
still
in
Katnut,
they
are
called
“fifty
wonders”
after
TNHY
of
AVI.
When
the
Hey
is
crowned
and
expands,
in
Gadlut,
when
she
receives
GAR,
she
returns
from
Nun
[50]
in
to
Hey
[5].
This
is
so
because
when
they
are
in
Katnut,
when
they
have
no
standing
in
and
of
themselves,
they
are
named
after
TNHY
of
AVI,
fifty
wonders.
In
Gadlut,
when
they
have
a
standing
in
and
of
themselves,
they
are
named
after
the
five
Sefirot
TNHYM
from
the
Chazeh
of
themselves
and
below,
which
are
fifty
supporters.
30.
Three
phases
of
YESHSUT
in
their
proper
order:
Five
supporters
expand
down
to
the
second
YESHSUT.
At
that
time,
the
first
phase
of
YESHSUT
stands
on
them,
meaning
dresses
in
them.
When
phase
two
of
YESHSUT
shines
from
all
the
lights,
after
she
is
completed
in
anterior
Ibur-Yenika-Mochin,
five
other
lights
come
out
of
her,
phase
three
of
YESHSUT,
which
change
and
do
not
change,
right
and
left.
They
have
right
and
left
in
them.
Right
is
the
light
of
Hassadim,
which
never
changes:
As
it
is
above,
so
it
is
at
the
end
of
the
degrees
below.
The
left,
the
light
of
Hochma,
is
revealed
in
the
third
YESHSUT
and
not
in
the
previous
two
phases
of
YESHSUT,
as
in
AVI.
This
light
changes
since
it
requires
clothing
of
Hassadim,
and
when
it
has
no
Hassadim
it
becomes
darkness.
Before
the
middle
line
emerges,
which
unites
the
left
with
the
right,
to
receive
Hassadim,
you
find
that
the
left
line
is
darkness.
31.
After
The
Zohar
explained
that
two
lines,
right
and
left,
come
out,
and
the
left
line
changes
from
light
to
darkness
due
to
its
separation
from
the
right,
it
says
that
from
here
on,
the
matter
is
about
to
be
supported,
that
the
left
line
is
about
to
be
corrected
through
the
upper
force
in
the
holy
name,
in
the
Vav
in
the
holy
name,
which
is
the
middle
line
that
unites
the
right
and
left
of
YESHSUT,
the
Hey
in
the
holy
name.
The
left
will
be
concealed
in
the
right,
meaning
that
the
left
line
will
be
concealed
from
GAR
of
Hochma
by
its
clothing
in
the
Hassadim
of
the
right,
and
through
it,
the
holy
Merkava
will
be
completed.
32.
These
five
are
four,
since
they
are
five
corresponding
to
the
five
supporters,
which
are
five
Sefirot
TNHYM,
and
they
are
four,
corresponding
to
the
four
directions
of
the
world,
which
are
the
three
lines
right,
left,
and
middle,
and
Malchut
that
receives
them.
Each
of
these
four
lights
has
its
own
Merkava.
This
is
so
because
those
four
lights
in
the
three
lines
and
the
Malchut
that
receives
them
are
the
Merkava.
Since
the
four
lights
are
incorporated
in
one
another,
in
each
light
there
is
a
Merkava
in
and
of
itself,
and
each
of
them
comprises
the
three
lines
and
the
Malchut
that
receives
them.
33.
Now
it
explains
the
order
of
the
unification
of
the
degrees
in
one
another.
All
the
Merkavot
are
incorporated,
each
Merkava
in
one
light,
where
each
of
the
four
lights
in
the
three
lines
and
the
Malchut
that
receives
them
contains
within
it
one
Merkava.
Each
light
is
incorporated
in
these
five
supporters,
KHB
TM
of
the
Hey,
and
each
supporter
in
them
is
incorporated
in
the
letter
Hey,
since
they
are
her
Sefirot.
The
letter
hey,
which
is
the
general
YESHSUT,
is
incorporated
in
those
nine
supporters,
which
are
phase
three
of
the
letter
Yod,
and
each
of
those
supporters
is
incorporated
in
the
letter
Yod,
the
first,
top
dot,
AVI
that
are
incorporated
in
AA,
who
is
called
the
first,
top
dot,
so
that
all
will
be
one.
This
is
so
because
they
all
ascend
and
unite
in
AVI,
and
AVI
in
AA,
and
then
all
the
Partzufim
of
Atzilut
become
one.
34.
From
here,
the
Merkavot,
which
rise
to
the
letter
Hey
from
below
upward,
are
twenty-five
Merkavot,
since
five
supporters
are
five
Merkavot,
and
they
are
incorporated
in
one
another,
so
each
supporter
consists
of
five
Merkavot,
which
are
twenty-five
Merkavot,
as
it
is
written,
“will
bless
you,”
with
the
letters
of
“bless
Kaf-Hey,”
twenty-five
[in
Gematria]
Merkavot
from
below
upward.
35.
From
the
letter
Hey
and
above,
they
are
the
nine
Merkavot,
nine
supporters
of
the
Yod
that
stand
in
and
of
themselves
without
a
calculation,
since
even
though
there
is
Hochma
in
them,
the
Hochma
is
not
revealed
in
them,
and
Hochma
is
called
“calculation.”
The
nine
Merkavot,
nine
supporters
of
the
Yod,
stand
in
and
of
themselves
without
a
count
up
to
the
Yod,
upper
AVI,
in
which
everything
is
concealed
since
in
upper
AVI,
there
is
no
revelation
even
to
Hochma.
From
here
on,
after
the
two
letters
Yod-Hey
of
HaVaYaH,
it
is
the
holy
name
ZON,
which
are
the
Vav-Hey
of
the
holy
name.
They
are
crowned
in
these
Merkavot
of
the
two
letters
Yod-Hey,
and
are
incorporated
in
one
another
where
the
Vav-Hey
are
incorporated
in
the
Yod-Hey,
in
these
four
letters
HaVaYaH.