The
Wheels
of
the
Holy
Merkava
[Chariot/Assembly]
40)
We
open
our
eyes
and
see
the
wheels
of
the
holy
Merkava
traveling
in
their
journeys,
and
the
sound
of
singing,
sweet
to
the
ears,
to
Bina,
and
beautiful
for
the
heart,
Malchut,
rising
and
falling
and
walking,
and
not
traveling.
A
thousand
thousands
and
ten
thousand
ten
thousand
are
startled.
A
thousand
thousands
is
the
order
of
extension
of
Hochma.
And
because
it
is
extended
through
the
left
line,
where
there
are
judgments,
it
is
considered
that
they
startle.
The
Sefirot
of
Hochma
are
in
thousands.
When
they
are
incorporated
in
one
another
they
become
a
thousand
thousands.
And
ten
thousand
ten
thousands
are
Hassadim,
whose
origin
is
Atik,
whose
Sefirot
are
in
ten
thousand,
and
they
begin
with
the
song
of
Hochma
from
below
upward.
Bina
is
the
Merkava.
Her
wheels
are
the
three
lines,
HGT,
and
the
fourth
wheel
is
Malchut
from
the
Chazeh
up,
which
receives
from
them.
When
the
wheels
are
included
in
one
another,
each
of
them
contains
three
lines,
which
are
twelve.
Through
these
lines,
the
high
king,
Hochma,
rides
in
his
Merkava,
Bina.
Also,
journeying
means
illumination
of
the
lines
one
at
a
time,
in
the
order
of
the
emergence
of
Holam,
Shuruk,
and
Hirik.
It
was
said,
“we
open
our
eyes.”
When
we
obtain
illumination
of
Hochma,
called
“opening
of
the
eyes,”
we
see
the
wheels
of
the
holy
Merkava
traveling
in
their
journeys,
meaning
through
the
four
wheels
of
Bina,
HGT,
and
Malchut,
and
Hochma
is
obtained
only
through
their
journeys,
as
they
travel
from
line
to
line
in
the
three
dots—Holam,
Shuruk,
Hirik.
At
that
time,
the
sound
of
singing
is
heard,
sweet
to
the
ears,
we
hear
the
illumination
of
Hochma
for
the
ears,
which
are
Bina,
primarily
through
the
middle
line,
Tifferet,
called
“voice.”
And
it
is
imparted
from
him,
from
the
heart,
to
Malchut.
And
when
the
heart,
Malchut,
receives
illumination
of
Hochma,
imparted
only
from
below
upwards,
she
rises.
And
she
descends
when
she
receives
the
light
of
Hassadim
that
is
imparted
from
above
downwards.
The
journey
is
illumination
of
the
three
lines
one
at
a
time,
and
so
on
and
so
forth.
However,
there
is
no
journeying
in
Malchut
because
she
receives
only
from
the
journeying
of
the
three
lines,
as
was
said,
“walking,
and
not
traveling,”
since
she
does
not
partake
with
the
three
lines
in
the
act
of
illumination
but
only
receives
from
them.
And
singing,
Hochma,
does
not
travel
with
them.
This
is
why
it
was
said,
“begin
with
the
singing
of
Hochma”
from
below
upward
because
the
singing
does
not
shine
from
above
downward.
41)
To
the
sound
of
that
tune
from
the
journeying
of
the
wheels,
those
who
stand,
stand
and
gather
into
one
group
on
the
right
side,
450,000
with
eyes,
who
see
and
who
do
not
see.
And
they
are
in
all
their
lines.
The
two
other
sides,
left
and
middle,
are
whitened
for
them.
This
means
that
their
judgments,
which
are
red,
are
removed
because
they
receive
Hassadim
from
the
right
line.
Also,
there
are
250,000
to
the
left
side.
There
are
five
Sefirot
in
each
line,
HGT
NH.
Since
they
are
from
Bina,
whose
Sefirot
[also
numerals]
are
in
hundreds,
they
are
five
hundred.
They
divide
at
the
place
of
the
Chazeh:
two
and
a
half
Sefirot
are
250,
Hesed
and
Gevura
and
half
of
Tifferet
from
the
Chazeh
upwards.
And
two
and
a
half
Sefirot—half
of
the
bottom
Tifferet
and
Netzah
and
Hod—are
250
from
the
Chazeh
down.
And
since
the
illumination
of
the
right
line
is
primarily
Hassadim,
she
shines
from
the
Chazeh
down,
as
well,
through
half
of
the
bottom
Sefira,
Hod.
This
is
so
because
being
Malchut,
whose
HGT
NH
are
KHB
TM,
she
shines
only
from
below
upwards,
from
the
Chazeh
upwards.
Hence,
the
illumination
of
the
right
line
takes
up
four
and
a
half
Sefirot,
HGT,
Netzah,
and
half
of
Hod,
which
are
450.
However,
the
illumination
of
the
left
line
does
not
shine
from
above
downwards
whatsoever,
but
only
from
below
upwards,
from
the
Chazeh
and
above.
It
turns
out
that
she
shines
with
only
two
and
a
half
Sefirot,
Hesed
and
Gevura
and
half
of
Tifferet,
which
are
only
250.
It
was
said,
450
of
the
ones
with
eyes
shine
to
the
right
side.
Because
they
are
primarily
light
of
Hassadim,
they
shine
from
above
downwards
through
half
of
the
Sefira
of
Hod,
too,
which
are
four
Sefirot
HGT
and
Netzah,
and
half
of
the
Sefira
Hod,
through
the
Chazeh.
And
since
they
are
from
Bina,
whose
Sefirot
are
hundreds,
they
are
450.
And
since
they
extend
the
Hochma
to
the
left
line,
and
the
Sefira
of
Hochma
is
thousands,
they
are
450,000.
This
is
also
why
they
are
called
“the
ones
with
eyes,”
since
Hochma
is
called
“eyes.”
However,
even
though
they
impart
Hochma
to
the
left
line,
the
right
itself
does
not
receive
Hochma.
This
is
why
it
is
said,
“They
see
and
they
do
not
see,”
since
both
discernments
are
observed
in
them.
Because
they
bestow
Hochma
upon
the
left,
they
are
called
seeing,
for
seeing
is
Hochma.
And
because
they
do
not
receive
Hochma
for
themselves,
they
are
as
it
is
written,
because
he
delights
in
mercy.”
This
is
why
they
are
regarded
as
not
seeing,
not
having
Hochma
in
them,
but
Hassadim.
Also,
it
is
known
that
the
Hochma
in
the
two
lines,
left
and
middle,
dresses
in
the
Hassadim
of
the
right.
This
is
why
it
was
said,
the
two
other
sides,
left
and
middle,
are
whitened
because
of
them,
since
they
receive
the
Hassadim
from
this
right.
Thus,
the
redness
in
them,
meaning
judgments,
was
removed
and
they
became
white.
It
was
said
that
there
are
250,000
to
the
left
side,
since
the
left
line,
which
is
primarily
where
Hochma
shines,
illuminates
only
from
below
upwards,
meaning
two
and
a
half
Sefirot
from
the
Chazeh
up,
which
are
Hesed
and
Gevura
and
half
of
the
upper
Tifferet.
Since
they
extend
from
Bina’s
left,
whose
Sefirot
are
hundreds,
they
are
250.
And
since
they
are
in
the
light
of
Hochma,
whose
Sefirot
are
thousands,
they
are
250,000.
42)
250,000
weepers
sob
and
wail
from
the
places
where
they
dwell,
from
their
origins.
They
begin
with
judgment
and
end
with
judgment.
They
sob
a
second
time
and
the
judgment
appears,
and
the
books
are
open,
to
observe
the
judgments
in
them.
At
that
time,
the
litigant
rises;
he
would
rise
against
them
and
sit
at
the
judgment
throne,
and
the
singing
would
be
silenced
before
the
sentence
was
completed.
Here
The
Zohar
wishes
to
explain
two
different
states
that
occur
in
each
of
the
three
lines:
1.
At
the
place
where
it
originally
exits,
where
each
line
acts
according
to
its
degree
to
extend
Hochma.
2.
Not
at
the
place
of
its
exit,
where
each
line
acts
to
increase
the
Hassadim
and
leaves
the
act
of
extension
of
Hochma.
It
begins
with
the
left
line
because
this
is
the
prime
operator
in
extending
Hochma,
meaning
it
acts
at
the
dot
of
Shuruk.
Extension
of
Hochma
is
called
“singing.”
This
applies
only
in
the
joining
of
all
three
lines.
However,
extension
of
Hochma
in
the
left
line
only
is
sometimes
called
“wailing,”
since
the
Hochma
is
without
Hassadim
in
it,
and
Hochma
is
intolerable
when
it
is
not
clothed
in
Hassadim.
Because
of
this
judgment,
all
those
who
receive
from
him,
meaning
250,000,
sob
and
wail.
And
there
is
another
judgment—the
judgment
of
the
screen
of
Hirik.
The
250,000
weepers
are
extended
from
the
left
line
and
their
illumination
of
Hochma
is
called
“sobbing.”
They
sob
and
howl
from
the
places
where
they
dwell,
from
their
origin,
they
begin
with
judgment
and
they
conclude
with
judgment,
since
in
the
first
act
in
the
place
from
which
they
exit,
they
begin
with
extension
of
Hochma
in
judgment,
for
lack
of
clothing
of
Hassadim.
And
until
they
complete
wanting
to
extend
Hochma
they
are
in
that
judgment.
They
sob
again,
in
the
second
act,
to
draw
Hochma.
Then
the
judgment
appears
and
the
books
open
since
the
other
judgment,
of
screen
of
Hirik,
appears.
Also,
it
is
the
carrier
of
the
quality
of
judgment
in
Malchut,
for
which
the
Hochma
departs.
At
that
time,
the
litigant
who
stands
over
them
rises,
meaning
ZA,
who
carries
the
screen
of
Hirik,
sits
on
the
throne,
meaning
Malchut
of
the
quality
of
judgment
that
removes
the
light
of
Hochma,
and
hence
the
singing
ceases.
This
is
because
the
light
of
Hochma,
called
“singing,”
stops
shining
before
the
judgment
ends,
since
they
could
not
conclude
the
act
of
drawing
Hochma,
which
is
extended
in
the
first
judgment,
called
“sobbing,”
since
the
Hochma
had
already
departed
because
of
the
second
judgment,
which
appeared
in
the
screen
of
Hirik.
And
because
of
the
screen
of
Hirik,
which
ZA,
the
middle
line,
reveals,
it
is
called
by
three
appellations:
1.
Before
the
upper
light
made
a
coupling
on
the
screen
of
Hirik,
it
was
called
“litigant,”
for
then
it
only
increases
judgments.
2.
After
the
upper
light
made
a
coupling
on
the
screen
of
Hirik,
at
his
Yesod,
which
is
called
“He
that
lives
forever.”
At
that
time,
it
draws
the
light
of
Hassadim
from
the
right
line
and
clothes
the
Hochma
in
the
left
line
with
them,
and
then
illumination
of
Hochma
is
extended
once
more.
And
since
it
was
clothed
in
Hassadim,
it
shines
in
completeness
without
judgments,
and
then
ZA
is
called
“Patron,”
protecting
the
Hochma
so
it
can
shine
without
judgments.
3.
After
it
intensifies
to
draw
the
thirteen
qualities
of
mercy
from
Dikna
of
AA,
ZA
is
called
Saba,
the
protector
of
everything.
Saba
is
named
after
AA.
He
is
called
“the
protector
of
everything”
because
he
is
all
mercy
without
any
judgment.
This
is
so
because
then
he
draws
plentiful
Hassadim
from
Holy
Atik,
who
is
all
mercy,
and
since
these
Hassadim
are
preferable
to
Hochma,
since
Atik
is
above
AA,
from
whom
comes
Hochma,
the
Hochma,
too,
is
extended
to
them
by
itself.
It
turns
out
that
he
is
the
protector
of
everything
because
he
protects
both
the
proliferation
of
Hochma
and
the
proliferation
of
Hassadim.
43)
The
Zohar
explains
the
two
operations
on
the
right
line.
It
says,
“They
surround
those
with
eyes
from
the
right
side,”
with
whom
there
are
eighteen
thousand
other
ones
who
blow,
meaning
the
screen
of
Hirik
at
Yesod
of
ZA,
called
“lives,”
which
is
eighteen
in
Gematria.
And
since
it
causes
the
extension
of
Hassadim,
within
which
shines
Hochma,
it
is
called
“thousands.”
Extension
of
Hassadim
is
called
“blowing,”
a
simple
voice.
Then
those
who
receive
Hochma
from
the
right
line
neither
sob
nor
wail.
They
begin
with
singing,
meaning
drawing
out
of
Hochma,
and
250,000
startle,
referring
to
the
weepers.
The
250,000
on
the
left
line,
too,
are
called
“those
who
sob,”
and
now
they,
too,
receive
illumination
of
Hochma.
Although
the
sobbing
and
wailing
has
already
stopped,
they
are
still
startled
by
the
dread
of
the
judgment
that
happened
to
them
before
they
received
the
Hassadim
from
the
right
line.
44)
He
blew
and
extended
Hassadim
a
second
time,
in
the
second
act
in
the
right
line,
where
there
is
no
sobbing.
The
patron,
ZA,
journeys
from
throne
of
judgment
during
the
disclosure
of
Hassadim
in
the
screen
and
sits
at
the
throne
of
mercy
to
extend
abundant
Hassadim.
At
that
time,
ZA
mentions
the
great,
sublime,
Holy
Name,
which
is
HaVaYaH
with
the
filling
of
MA,
Yod-He-Vav-He,
for
life
for
all
is
extended
through
that
name.
45)
There
are
two
operations
in
the
middle
line.
He
opened
and
said,
“ZA,
the
middle
line,
once,
Yod-He-Vav-He.
Yod-He-Vav
are
the
three
lines—right,
left,
and
middle—that
are
included
in
ZA.
The
bottom
Hey
is
the
Nukva,
which
receives
from
them,
as
it
is
written,
“And
called
upon
the
name
of
the
Lord.”
As
in
the
beginning,
they
start
with
those
with
the
holy
wheels
in
the
Merkava
[chariot/assembly].
Also,
a
thousand
thousands,
which
is
Hochma,
and
ten
thousand
ten
thousands,
which
are
Hassadim,
clothe
them
and
sing,
praising
the
angels
and
saying,
“Blessed
be
the
glory
of
the
Lord
from
the
place
of
His
dwelling,”
meaning
that
the
Shechina
will
be
blessed
by
ZA
and
receive
Hochma
clothed
in
Hassadim
from
him.
46)
Then
comes
that
garden,
the
Shechina,
which
is
hidden
in
the
250
worlds
above
the
Chazeh
of
ZA,
where
there
are
two
Sefirot,
Hesed
and
Gevura
of
ZA,
and
half
of
the
Sefira
of
Tifferet
of
ZA,
which
are
hundreds
since
they
extend
from
Bina,
and
they
are
250.
Also,
they
are
called
“worlds”
because
the
Hochma
in
them
is
clothed
and
concealed
in
Hassadim.
This
is
the
precious
the
Shechina
in
the
brightness
of
her
Hochma,
which
emerges
from
the
brightness
of
Hochma
and
clothes
and
conceals
in
the
brightness
of
Hassadim.
And
the
brightness
is
extended
from
her
to
the
four
directions,
HG
TM,
which
are
the
four
heads,
to
keep
them
with
the
Mochin,
as
it
was
written
that
from
there
he
would
separate
and
become
four
heads.
And
the
brightness
extended
from
her
to
all
the
lower
ones,
and
she
is
the
one
called
“Garden
of
Eden.”
She
is
hidden
in
250
worlds,
meaning
above
Chazeh
of
ZA,
it
is
because
this
is
not
her
real
place,
for
she
begins
only
from
Chazeh
of
ZA
downwards.
However,
to
be
able
to
receive
Hochma,
she
rose
above
the
Chazeh
and
should
therefore
be
hidden
there
so
that
the
outer
ones
will
not
slander
her,
since
it
was
impossible
for
her
to
receive
Hochma
at
that
time.
This
explains
the
first
operation
in
the
middle
line,
which
is
to
extend
Hochma.
47)
Saba
starting
again
means
that
after
ZA
rose
to
AA,
he
is
called
Saba,
like
him.
This
is
the
second
act
of
the
middle
line,
ZA,
both
for
extending
Hochma,
and
for
extending
Hassadim.
He
mentions
his
name,
Yod-He-Vav-He,
and
everyone
start
by
extending
Hochma
from
the
thirteen
qualities
of
mercy,
which
extend
at
that
time
from
the
thirteen
corrections
in
Dikna
of
AA.
Who
saw
all
those
lights,
the
highest
of
high,
the
fiercest
of
fierce,
from
among
the
holy
Merkavot
[plural
of
Merkava]?
The
heavens
and
all
their
hosts
are
startled
and
shake
in
great
dread,
and
they
praise
the
Holy
Name
and
say
songs.
Happy
are
the
souls
of
the
righteous,
for
they
are
in
that
subtleness
and
they
know
it,
as
it
is
written,
“Who
would
not
fear
You,
O
king
of
the
nations?
For
it
befits
You.”
48)
When
the
Shechina
came
down
to
Egypt,
another
animal
from
the
four
animals
of
the
Merkava
came
down,
and
its
name
was
Israel,
in
the
shape
of
that
Saba,
ZA.
And
forty-two
holy
angles
were
with
it,
forty-two
angels.
Each
of
them
had
a
holy
sign
with
him,
from
the
Holy
Name
Mem-Bet
[forty-two].
These
angels
that
serve
the
animal,
whose
name
is
“Israel,”
are
called,
“the
sons
of
Israel,”
they
extend
from
the
name
Mem-Bet,
and
they
are
the
GAR
in
that
animal.
And
all
of
them
came
down
to
Egypt
with
Jacob,
as
it
is
written,
“These
are
the
names
of
the
sons
of
Israel
who
come
to
Egypt
with
Jacob.”
It
is
written,
“The
sons
of
Israel”
and
then
it
is
written,
“With
Jacob.”
It
does
not
say,
“With
him.”
Rather,
the
name
“Israel”
is
not
the
name
of
Jacob
but
of
the
upper
animal
in
the
screen,
whose
name
is
“Israel,”
and
the
sons
of
Israel
are
its
forty-two
servants.
49)
The
sons
of
Israel
are
the
forty-two
holy
angels.
Thus,
why
is
it
written,
“They
came
each
man
with
his
household”?
After
all,
there
is
no
household
in
angels.
However,
the
high
angels
are
higher
than
the
lower
ones
among
them,
as
it
is
written,
“They
came
each
man
with
his
household,”
where
the
upper
angel
is
called
“man”
and
the
one
below
it
is
called
“his
household.”
And
all
those
angels
in
the
upper
degree
are
called
“male
men,”
and
those
in
the
degree
below
them
are
called
“females”
and
“home,”
since
a
woman,
female,
receives
from
the
male
and
she
is
like
a
house
to
him.