1) Rabbi Hizkiya began: “It is written, ‘As a rose among the thorns.’” What is a rose? It is the Assembly of Israel, meaning Malchut. There is a rose, and there is a rose. Just as a rose among the thorns is tinged with red and white, the Assembly of Israel contains Din [judgment] and Rachamim [mercy]. Just as a rose has thirteen petals, the Assembly of Israel consists of thirteen qualities of Rachamim, surrounding it on all sides.
In the verse, “In the beginning God created,” God, too, elicited thirteen words to surround the Assembly of Israel and to keep her: THE, HEAVEN, AND-THE, EARTH, AND-THE EARTH, WAS, EMPTY, AND-CHAOTIC, AND-THE DARKNESS, OVER, THE FACE, OF THE ABYSS, AND-THE SPIRIT, up to the words “Of God hovered” [In Hebrew, “and” is written in conjunction with the word following it, so it is regarded as one word].
Explanation: There are ten Sefirot: Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, and Malchut. However, essentially, they are only five: Keter, Hochma, Bina, Tifferet, and Malchut, since the Sefira [singular of Sefirot] Tifferet contains six Sefirot HGT NHY within it. They became five Partzufim [plural of Partzuf]: AA, AVI, and ZON. Keter is called Arich Anpin (AA); Hochma and Bina are called Aba ve [and] Ima (AVI), Tifferet and Malchut are called Zeir Anpin and Nukva (ZON).
The seven days of creation are the two Partzufim Zeir Anpin (ZA) and Nukva de [of] Atzilut. They contain seven Sefirot HGT NHY and Malchut. The writings of the act of creation explain how AVI, which are Hochma and Bina, emanated them from the beginning of their formation until the end of the Gadlut [adulthood, greatness], which is conducted in them over six thousand years.
Rabbi Hizkiya begins with the explanation of Nukva de ZA, explaining the order of her emanation from Ima, Bina, which is called Elokim. This is the meaning of Rabbi Hizkiya beginning with the explanation of the roses, which is the Nukva de ZA. At the time of Gadlut, the Nukva de ZA is called “the Assembly of Israel,” and this is why it says, “What is a rose? It is the Assembly of Israel.”
There are two states to that rose: 1) Katnut—the beginning of her formation, in which there is only the Sefira Keter in her, in which her light of Nefesh is clothed, and her bottom nine fall outside of Atzilut, in the world of Beria. 2) Gadlut—when her bottom nine rise from the world of Beria into the world of Atzilut and with them, she is built into a complete Partzuf with ten Sefirot.
At that time, she rises with ZA, her husband, to an equal level with AVI de Atzilut and they clothe them. Then ZA is called Ysrael [Israel], with the letters Li Rosh [I have a Rosh (head)], and the Nukva is called “the Assembly of Israel,” for she assembles within her all the lights of Israel, her husband, and gives them to the lower ones.
Katnut [infancy/smallness] is called “a rose among the thorns,” since her bottom nine were emptied from the light of Atzilut and remained as thorns. Gadlut is called plainly “a rose” or “the Assembly of Israel.” This is why it was said, “There is a rose, and there is a rose.”
The red color indicates that there is gripping to the outer ones there, for the Klipot to suckle from her. This is in Katnut, when her bottom nine are in Beria. There is also white in her Kli de Keter, where there is no gripping to the outer ones. It was said, “Just as a rose among the thorns is tinged with red and white, the Assembly of Israel contains Din and Rachamim.” This indicates that even in her Gadlut, called “the Assembly of Israel,” although at that time she rises and clothes the Bina, Din still remains in her because she needs the Masach that is set up in her for the Zivug de Hakaa, which strikes the upper light and reflects it back because of the Din in the Masach.
By that, it raises ten Sefirot of Ohr Hozer [reflected light], which is called the light of Din, and within them, it draws ten Sefirot de Ohr Yashar [direct light], called “light of Rachamim.” Hence, there are Din and Rachamim in the Assembly of Israel, as well, corresponding to the red and the white that the rose among the thorns has.
This is the sea that Solomon made, which stands on twelve oxen. This is so because her bottom nine that fell into Beria have been established there in twelve oxen, and the point of Keter that remained in Atzilut is the sea that stands atop them. All together, they are called “the thirteen petals of the rose.”
The Mochin de Gadlut de Nukva that contain illumination of Hochma extend from the thirteen names, called “the thirteen qualities of Rachamim.” This is why it was said, “The Assembly of Israel consists of thirteen qualities of Rachamim,” as well. The main thing that Rabbi Hizkiya comes to teach us in this comparison between the rose among the thorns and the Assembly of Israel is that everything that the Nukva has in her state of Gadlut must, correspondingly, have a preparation and qualification in the beginning of her formation, in the state of Katnut. This is why it was said that opposite the white and red in Katnut, Din and Rachamim come out in her in Gadlut, and opposite the thirteen petals in Katnut, thirteen qualities of Rachamim appear in her in Gadlut.
Elokim [God] in the Bible. “In the beginning God created” is the Bina that emanates to the Nukva de ZA. He elicited thirteen words: THE, HEAVEN, AND-THE, EARTH, AND-THE EARTH, WAS, EMPTY, AND-CHAOTIC, AND-THE-DARKNESS, OVER, THE-FACE, OF-THE-ABYSS, AND-THE-SPIRIT, up to the second Elokim [God]. These thirteen words imply to the same thirteen petals of the rose among the thorns, the sea that stands over the twelve oxen, which are preparation and qualification for the Assembly of Israel to receive the thirteen qualities of Rachamim.
It is written, “To surround the Assembly of Israel and to keep her.” This is because the thirteen qualities of Rachamim—the complete Mochin de Nukva—are regarded as surrounding and illuminating her on all sides from all around. Through them, she is kept from contact with the outer ones because as long as the great Mochin in illumination of Hochma from the thirteen qualities are not in her, there is suction for the outer ones in her.
2) Afterwards, the name Elokim is mentioned another time: “...of God hovers,” to elicit five hard leaves that surround the rose. These five leaves are called “salvations,” and they are five gates. This is why it is written, “I shall lift up the cup of salvation.” It is a cup of blessing. A cup of blessing must be over five fingers and not more, like the rose that sits on five hard leaves that correspond to the five fingers, and this rose is a cup of blessing.
There are five words from the second name Elokim to the third name Elokim: HOVERED, OVER, THE-FACE, OF-THE-WATERS, AND ... SAID [in Hebrew Elokim comes after the “said”], corresponding to the five leaves. Henceforth, when it is said, “God ... Let there be light,” it is the light that was created and concealed and was included in that covenant, which entered the rose and produced a seed in her. This is called “a fruit bearing tree” in which they sowed. And that seed is found in the very token of the covenant.
Explanation: Five hard leaves are the five Gevurot [plural of Gevura] de Nukva, which are ten Sefirot de Ohr Hozer that the Nukva raises through the Zivug de Hakaa with the upper light, called “a light of Din.” This is so because the ten Sefirot de Ohr Yashar are called five Hassadim HGT NH, and clothe the five Gevurot HGT NH de Ohr Hozer. Those five hard leaves are the power of Din in the Masach that detains the upper light from clothing from the Masach down. This is why now it is only called “five hard leaves,” since she is still unfit for Zivug on them. At the time of Gadlut, when a Masach comes in Zivug with the upper light, they are called five Gevurot.
These five hard leaves are five words that there are from the second Elokim to the third Elokim: HOVERED, OVER, THE-FACE, OF-THE-WATERS, AND ... SAID. And why was it mentioned another time? It means that there is a new action here, and he says in order to bring these five hard leaves out of the Nukva, which are preparation for a Zivug during the Gadlut.
Ten Sefirot de Ohr Hozer are called five Gevurot HGT NH. They are not called KHB TM because they extend only light of Hassadim, hence the KHB declined from their degree and they are called HGT, and Tifferet and Malchut are called NH.
In Gadlut, when the five hard leaves became five Gevurot, they are considered five gates, open to receive the five Hassadim de Ohr Yashar. Also, they are called “salvations,” and then the Nukva is called “a cup of salvations” or “a cup of blessing,” since through them, the Nukva becomes a Kli that holds the blessing, five Hassadim.
The number of Sefirot is ten, and they are essentially five Behinot [discernments], or thirteen, like the thirteen qualities of Rachamim. Ten indicates the Sefira ZON, in which there is only light of Hassadim. Thirteen indicates the Mochin of illumination of Hochma, which is received to the ZON.
A cup of blessing indicates the extension of five Hassadim within her five Gevurot. It must be five fingers and not more, meaning only in the number ten, HGT NH and not more, with the exception of the number thirteen, since the Nukva is unfit to receive Hochma from thirteen except by clothing of Hochma in Hassadim. Hence, first there must be extension of a blessing, which are five Hassadim, specifically through the five fingers, which are five Gevurot, and then she can receive from thirteen, as well.
This means that it refers to the five fingers of the left hand, which are five Gevurot, since the five fingers of the right hand are five Hassadim. Thus, the cup of blessing must be raised with both hands, meaning with the five fingers of the left hand, as well, to indicate the intention of the five Gevurot. However, afterwards, in the beginning of the blessing, only the five fingers of the right hand should remain on the cup, to avoid awakening the gripping of the Sitra Achra, which suckles from the left.
The third Elokim in the verse, “Let there be light” is to emanate the Gadlut de Nukva, which is five Hassadim and the thirteen qualities of Rachamim, where the five Hassadim are five times “light” in the text: “Let there be light,” “And there was light,” “That the light was good,” “Between the light,” “The light, day.” The thirteen qualities of Rachamim are implied in the words, “And there was evening and there was morning, one day,” since one is thirteen and also thirteen in Gematria.
These five lights are the light that the Creator created on the first day. Adam was watching it from the end of the world to its end. When the Creator looked at the generation of the flood and the generation of Babylon and saw that their actions were corrupt, He stood and concealed it from them, as it is written, “Was ... concealed and was included in that covenant,” meaning that it entered the rose. This means that those five Hassadim were first incorporated in Yesod de ZA and did not come directly from Bina, from Elokim, to the Nukva. And the covenant, Yesod de ZA, which entered the rose and gave them to her.
These five Hassadim that come out on the five Gevurot are called “seed.” The majority of the power of the Din and the Gevurot in the Masach, by whose power it strikes the upper light and repels it, is found only in Ateret Yesod de ZA, which it extended from Mazal ve Nakeh in the Dikna, while the Nukva receives only illumination and a branch from it. Hence, the heart of the Zivug on the Masach, which elevates the five Gevurot that extend and clothe the five Hassadim, which are five lights, is done in Yesod de ZA, and he is the one who gives them to the Nukva.
That seed, which are five Hassadim and five Gevurot, is present in the very token of the covenant, since in the sign of the covenant, which is Ateret Yesod de ZA, there is the actuality of the Gevurot that extend five Hassadim, which is called “seed.” However, the Yesod of the Nukva receives only the form of his Gevurot, hence the Yesod of the Nukva is called only by the name of the form of the covenant.
3) As the form of the covenant was sown in forty-two Zivugim from the seed, the engraved and explicit Name was sown in the forty-two letters of the act of creation.
Explanation: The name “forty-two letters” is simple HaVaYaH, HaVaYaH with filling, HaVaYaH with filling of filling, in which there are forty-two letters. That seed in the token of the token of the covenant—which are five Hassadim and five Gevurot—extends from the name “forty-two.”
This is why it was said that as the form of the covenant, Yesod de Nukva, was sown in forty-two Zivugim [plural of Zivug] from the seed of the token of the covenant, the engraved and explicit Name was sown in forty-two letters of the act of creation.
This is so because there are two Behinot in Nukva: 1) The construction of her Partzuf, which was built through the Bina, and 2) her mating with ZA, which is called “the Zivug.”
And as the form of the covenant, Yesod de Nukva, was sown in forty-two Zivugim from that seed of the token of the covenant, where the difference is in the Zivug, so you deduce in the order of the emanation of the construction of the Nukva, called “the act of creation,” through the Bina, who was in the name “forty-two,” as well. Also, there are two states in the construction of the Nukva: Katnut and Gadlut. The Katnut is called “engraving,” meaning engraving into a receptacle of the lights of the time of Gadlut. This is because all that is received by the Nukva at the time of Gadlut requires preparation and qualification for them from the days of Katnut. The Gadlut is called “the explicit Name” because all that is concealed during the Katnut is explained and becomes known during the Gadlut.
This is why it was said, “The engraved and explicit Name.” Nukva is called “a name.” “Engraved” means her Katnut; “Explicit” is her Gadlut; and they, too, were sown and built in forty-two letters, like the forty-two Zivugim in the Zivug in the token of the covenant. Also, the forty-two letters of the act of creation are the forty-two letters presented from Beresheet [In the beginning] through the Bet of Bohu [Tohu ve Bohu means “unformed and chaotic”].