Chapter Four

49) Atik, Keter, is covered and blocked. ZA is revealed and not revealed, and in him begins the disclosure. The disclosure is in Malchut. The revealed one, ZA, is written in letters, where the name HaVaYaH is interpreted in letters, and its meaning is “was,” “is,” and “will be,” in which everything is revealed. The covered one, Atik, is blocked in the letters EKYEH [Aleph-Hey-Yod-Hey], future tense. It does not settle in its place but in another place because the upper and lower did not settle in him, for even the upper ones do not attain him.

50) “And God said, ‘Let the earth bring forth the living creature after its kind, beast, and creeping thing.’” It is as is written, “Man and beast You preserve, O Lord.” It follows that beast is included in man, as it is written, “Should a man offer from among you an offering to the Lord from the beast.” It helps him because the beast was included in man.

51) When Adam below went down in the upper form, in an image and a likeness, two spirits were on his two sides. This was because man consists of right and left. Right is the holy soul; left is the soul of a beast. Man is the middle line uniting right and left, and then the illumination of the right spreads from above downward, and the illumination of the left only from below upward. From above downward is regarded as GAR, Neshama [soul]. From below upward is regarded as VAK, the Nefesh [also translated as soul] of an animal. It is called “animal” because there is illumination of Hochma in it, called “light of Haya.”

When man sinned, the left expanded from above downward. This is the sin of the tree of knowledge, which drew illumination of the left, Hochma, from above downward. At that time those who are without a body expanded, meaning that the force of Malchut of Midat ha Din appeared because if he is not rewarded, it is bad, and spirits without bodies are extended from her.

52) ZA is revealed and not revealed. When the right and left of Bina clung to each other, then like an animal that gives birth to many at once, twenty-two blocked letters were born, the whole of the lights of ZA, right, and twenty-two revealed letters, which are all the lights of Nukva de ZA. There are two letters Yod at the beginning and end of YAHDONHY, the combination of HaVaYaH ADNI, which are ZON. Yod in the beginning is Yod de HaVaYaH of ZA. It is blocked, and no illumination of Hochma appears in it. The Yod at the end of ADNI is revealed, and the illumination of Hochma appears in it.

Concealed and revealed, right and left were weighed in the climbing scales, where the pans of the scales climb and go up, climb and go down. This is the middle line that equalizes the two letters right and left so they weigh equally and unite with one another. Therefore, it could be said that the Hochma appears through ZA, the middle line, and it could be said that it was not revealed in it because it is the twenty-two blocked letters. However, in it begins the disclosure in the middle line, and the disclosure itself is in Malchut, in the twenty-two revealed letters. This is why it was said about it, “Revealed and not revealed.”

53) Male and female emerge from Yod, Vav-Dalet of the filling of Yod-Vav-Dalet. Instead, it is Vav, male, Dalet, female, and not Vav-Hey as in the rest of the places. This is why Du means two [in Hebrew], since Dalet-Vav are male and female. Dalet-Vav are two equal Ketarim when the levels of the male and female are equal. ZA clothes the right line of Bina, Hassadim, and the Nukva, the left line of Bina, Hochma without Hassadim. But Hochma cannot illuminate without Hassadim, so at that time she is meager and poor, hence then she has the shape of a Dalet.

Yod in itself is a male, and Hey is Nukva. Hey was initially Dalet. The Dalet in the filling Yod-Vav-Dalet. When she was impregnated with a Vav inside of her, she became Hey, which is a Vav inside the Dalet. Afterward she elicited and gave birth to Vav. This is the Yod-Hey-Vav in the name, and the Yod-Vav-Dalet appears in its appearance, which is the whole of the Yod-Hey-Vav.

Initially, Yod was included with Vav-Dalet, and then Dalet was impregnated with Vav and became Hey. Afterward Vav begot outside, and when she elicited the Yod-Vav-Dalet, which is male and female, the Hey-Vav, Ima and ZA, then Vav settled; she received Mochin and covers Ima, the Hey.

54) “And the sons of God saw the daughters of men that they were good.” This is as is written, “Two men spying silently.” What is “the daughters of men”? It is written, “Then two women who were harlots came to the king.” Because of them, it is written, “For they saw that the wisdom of God was in him to do justice.” Then they [harlots] came and not before. When the form of the unripe fruit dominates, which is to eat fruits before they are ripe, two were embracing above. When they went down they inherited dust. They lost the good part that was in them from the crown of Rachamim, and crowned themselves with the quality of grapes.

The sons of God are Uza and Azael, who fell from their sanctity, whose root is from the Achoraim of the inner AVI that illuminated in the Rosh of ZA de Nekudim. Through these Achoraim, ZAT de Nekudim expanded from above downward and died. Afterward they received a correction and fell once more by the sin of Adam HaRishon, and they became two Klipot. Some of them were established by Joshua, and they are two silent spies.

They are called “spies” because their root is from Achoraim de AVI, which are NHY, called Raglaim [legs]. “Silent” is the correction that they obtained by Joshua, which means extension of Hochma from below upward in a way that it is not heard below. This is a correction of the middle line that they received at that time, and then Rahav the harlot was also corrected.

But before the flood, it is written about them, “And the sons of God saw the daughters of men, that they were good, and took them wives from all that they chose,” without any limits. They extended the Hochma from above downward as do the Klipot. And also, the daughters of men are Achoraim de Nukva that fell down by the sin of the tree of knowledge. This is why they were named after Adam [men], after his sin. The right one received correction in the days of Joshua, but not completely. She is the harlot, Rahav.

They both, the two harlot women, received correction in the days of Solomon. Both were in the left. One was the right of the left and was already corrected in the days of Joshua, and the other was the left of the left. Hence, a dispute occurred between them, for after the son of the left harlot died, since Hochma was without Hassadim, she wanted to rob the son of the right harlot, in whom there were also Hassadim because of her correction in the days of Joshua. She said to her, “No; but the dead is your son, and the living is my son.” She said that her Hochma, which extends from above downward like the Klipot, is the light of life, since Hochma is the light of life, and she denied that the absence of Hassadim would harm him and would put him to death.

This is why Solomon said, “Cut the living child in two,” because he knew that it was impossible that the left harlot would want to receive from the side of the Hassadim of the child, which extends from the middle line that diminishes GAR de Hochma. Therefore, it is necessary to cut the boy in two, so the right one will take the side of Hassadim, and the left one would take the side of Hochma. This is why the left harlot promptly confessed that she had no wish for Hassadim, that she does not wish to be diminished into VAK de Hochma and said, “Neither I nor you will have, cut him.” And even though the right harlot said, “Give her the living child,” she did not want to receive. Then everything became clear: the right one, the corrected one, is his mother, and the left one is unfit to bear fruit until she surrenders to the middle line of Kedusha like the right one. By that she received her correction from him, and this is why it is written, “For they saw that the wisdom of God was in him,” as he corrected the Klipot and elicited from them illumination of Hochma and connected it to Kedusha.

“And the sons of God saw the daughters of men that they were good.” These are Uza and Azael, who fornicated with the daughters of men to extend the Hochma from above downward. This is why the daughters of men were called after the man [Adam], for his sin.

It is written, “Two men spying silently.” They received through Joshua a correction in silence, to extend the Hochma only from below upward, and it will not be heard below.

And what has become of the daughters of men? It is written, “Then two women who were harlots came to the king,” whose correction was clarified in the verse, “Cut the living child.” Because of them it is written, “They saw that the wisdom of God was in him.” Through that scrutiny, he brought the Hochma out of the Klipa and connected it to Kedusha. “Then two women came” and not before because they were not worthy of correction previously, not in the days of Joshua, and not prior to the flood.

Because Uza and Azael were holy angels, why did they err in connecting with the daughters of men to extend Hochma from above downward like the Klipot? However, it is under the dominion of the form of an unripe fruit. At that time there was domination to eating fruits before they are ripe. This is the sin of Adam HaRishon, who ate it unripe. He should have waited until the end of correction, for then he would not have failed with extending the Hochma from above downward. And the serpent misled him in that, and made him believe that it was possible to extend the end of correction immediately. Similarly, Uza and Azael erred in the dominion of that force of the unripe fruit.

Uza and Azael were united with one another above because they were holy angels. This is why the text calls them, “The sons of God.” Because they descended to the world of Assiya and extended the Hochma of above downward, they inherited dust like the serpent, who was told, “And dust you will eat all the days of your life.” They lost the good part that was in them from the crown of Rachamim, the middle line, which includes Hochma and Hassadim together, and they crowned themselves with the quality of grapes, the left line without right, the tree of knowledge, which was grapes.

55) “And the Lord said to Moses, ‘Why are you crying out to Me?’” It is precisely, “to Me.” “Speak to the children of Israel that they will go.” It is precisely “they will go.” It depends on fortune [luck]. He wanted to honor the Dikna, as it is written, “Do what is right in His eyes, listen to His commandments, and keep all His statutes, ...for I, the Lord, am your healer.”

To divide the sea, save Israel, and drown the Egyptians, the light of Hochma had to be revealed in seventy-two names, which is three lines implied in three verses, “And went,” “and came,” and pitched.” It is written, “Why are you crying out to Me?” to ZA, for they had to extend the great illumination of Hochma in the seventy-two names, which extends from the thirteen corrections of Dikna. And it is written, “Speak to the children of Israel that they will go,” since Hochma appears only through the three lines, but by traveling to three places.

56) The matter depends on fortune. He wanted to honor the Dikna, for then illumination extended from the upper fortune, from the eighth correction of the thirteen corrections of Dikna, called “fortune.” It is written, “And do what is right in His eyes.” This is the left line, in which the Hochma, called “His eyes,” extends. “And listen to His commandments” is the right line, in which Hassadim are extended from Bina, who is called “ears.” “And keep all His statutes” is the middle line, which keeps the laws that the right will draw from above downward, and the left only from below upward. Thus far we must extend and unite the three lines in one another. “For I, the Lord, am your healer,” that My healing is drawn specifically by the unification of the three lines.

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Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

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Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm