Sayings
for
the
Brit
Milah
[Circumcision]
385)
Happy
are
Israel,
for
the
Creator
has
chosen
them
from
among
all
peoples
and
gave
them
this
Brit
[covenant].
This
is
so
because
anyone
who
has
this
sign
on
him
does
not
go
down
to
Hell,
if
he
has
kept
it
properly
and
did
not
admit
it
into
a
different
authority—to
menstruation,
a
handmaid,
a
gentile
whore—and
did
not
lie
in
the
name
of
the
King.
Anyone
who
lies
in
His
name,
in
the
sign
of
the
covenant,
it
is
as
though
he
lies
in
the
name
of
the
Creator,
as
it
is
written,
“They
have
dealt
treacherously
against
the
Lord,
for
they
have
begotten
strange
children.”
386)
When
a
person
raises
his
son
to
admit
him
into
this
covenant,
the
Creator
calls
His
company,
the
angels
of
above,
and
says,
“See
the
value
of
the
creation
that
I
have
made
in
the
world.”
At
that
time,
Elijah
comes
and
flies
around
the
world
four
times.
387)
Hence,
a
person
must
set
up
a
special
chair
in
Elijah’s
honor
and
say,
“This
is
the
chair
of
Elijah.”
If
he
does
not
say
it,
he
is
not
there,
and
he
rises
and
testifies
before
the
Creator.
388)
In
the
beginning
it
writes,
“What
are
you
doing
here,
Elijah?”
And
it
is
written,
“I
have
been
very
jealous
for
the
Lord
...
for
the
children
of
Israel
have
forsaken
Your
covenant.”
The
Creator
said
to
Elijah,
“Yet,
where
My
sons
inscribe
this
holy
inscription
in
their
flesh,
you
will
be
present.
And
the
mouth
that
has
testified
that
Israel
have
left
the
covenant
will
testify
that
Israel
are
keeping
the
covenant.”
Elijah
was
punished
by
the
Creator
because
he
slandered
against
his
sons,
“For
the
children
of
Israel
have
forsaken
Your
covenant.”
391)
“When
Praot
[upheavals]
unfold
in
Israel.”
Why
did
Deborah
and
Barak
begin
their
song
with
these
words?
It
is
because
the
world
cannot
exist
without
the
covenant,
as
it
is
written,
“Were
it
not
for
My
covenant
day
and
night,
I
have
not
appointed
the
ordinances
of
heaven
and
earth.”
392)
For
this
reason,
as
long
as
Israel
keep
this
covenant,
the
ordinances
of
heaven
and
earth
persist.
And
whenever
Israel
revoke
this
covenant,
the
covenant
of
heaven
and
earth
does
not
persist,
and
there
are
no
blessings
in
the
world.
393)
Other
nations
rule
over
Israel
only
when
they
have
annulled
that
covenant
from
themselves.
And
what
did
they
annul
from
themselves?
They
circumcised
but
did
not
expose,
and
the
flesh
of
holiness
was
not
disclosed
[in
Hebrew,
“expose”
has
the
same
root
as
“upheaval”
and
the
words
can
be
interchanged].
This
is
why
it
is
written,
“And
the
children
of
Israel
abandoned
the
Lord.”
And
then,
“And
He
gave
them
over
into
the
hand
of
Sisera.”
Thus,
the
nations
did
not
rule
over
them
except
after
they
revoked
the
covenant
and
actually
left
the
Creator,
since
through
the
exposure,
the
letters
of
the
name
Koh
appear,
meaning
the
upper
Mochin.
This
is
why
Priah
[exposure]
has
the
letters
of
Parah
Koh
[The
Creator
exposed].
And
since
they
did
not
expose,
the
name
Koh
[Yod-Hey]
did
not
appear
over
them.
And
it
is
written,
“And
they
abandoned
the
Lord,”
meaning
that
they
actually
abandoned
the
name
Koh.
Finally,
Deborah
came
and
offered
herself
willingly
to
the
whole
of
Israel
on
that
matter
of
disclosing
the
Mochin
of
Koh,
which
is
exposing,
and
then
their
enemies
surrendered
to
them.
394)
The
Creator
said
to
Joshua,
“But
Israel
are
uncircumcised;
they
did
not
expose
and
the
flesh
of
holiness
was
not
disclosed,
and
they
are
not
keeping
My
covenant.
And
you
wish
to
bring
them
into
the
land
and
subdue
their
enemies?
Circumcise
the
children
of
Israel
once
more.”
Thus,
before
they
exposed
and
this
covenant
was
disclosed,
they
did
not
enter
the
land,
and
their
enemies
did
not
surrender.
Here,
too,
when
Israel
offered
themselves
willingly
in
the
sign
of
this
covenant,
their
enemies
surrendered
to
them
and
the
blessings
returned
to
the
world,
as
it
is
written,
“When
Praot
[upheavals]
unfold
in
Israel,”
which
is
Priah,
“When
the
people
offer
themselves
willingly,”
meaning
when
they
volunteered
to
keep
it,
“Bless
the
Lord.”
This
is
the
reason
why
the
singing
of
Deborah
and
Barak
begins
with
this
verse.
395)
The
Creator
said
to
Moses,
“How
are
you
going
to
bring
Israel
out
of
Egypt
and
subdue
a
great
and
ruling
king
while
you
yourself
are
avoiding
a
commandment,
since
your
son
was
not
circumcised?”
Promptly,
it
is
written,
“And
[the
Creator]
sought
to
kill
him.”
396)
Gabriel
came
down
in
a
flame
of
fire
to
burn
him,
and
a
serpent,
a
seraph,
was
implied
that
it
would
swallow
him
into
its
midst.
Why
specifically
a
serpent?
The
Creator
told
him,
“How
are
you
going
to
kill
a
great
and
strong
serpent,
the
great
monster
that
lies
in
the
midst
of
its
Niles—the
king
of
Egypt—while
your
son
is
uncircumcised?”
Promptly,
it
was
hinted
to
the
serpent
to
kill
Moses.
397)
Finally,
Zipporah
saw
and
circumcised
her
son.
It
is
written,
“Then
Zipporah
took
a
flint.”
A
flint
is
healing.
What
is
the
healing?
It
is
written,
“And
cut
off
her
son's
foreskin,”
since
the
spirit
of
holiness
sparked
within
her,
by
which
Moses
would
be
saved
from
death.
398)
“And
Joseph
said
to
his
brothers,
‘Please
come
closer
to
me.’
And
they
came
closer.
And
he
said,
‘I
am
your
brother
Joseph.’”
Why
did
he
call
them?
After
all,
they
were
close
to
him.
Yet,
when
he
told
them,
“I
am
your
brother
Joseph,
they
were
perplexed
because
they
saw
him
in
high
kingship.
Joseph
told
them,
“I
have
earned
this
kingship
because
of
the
commandment
of
the
circumcision.
Please
come
closer
to
me,”
and
they
came
closer.
He
showed
them
the
sign
of
the
circumcision
and
said,
“This
caused
me
this
kingship,
because
I
kept
it.”
399)
Thus,
one
who
keeps
the
sign
of
the
covenant,
the
kingship
is
kept
for
him.
How
do
we
know
that?
From
Boaz,
as
it
is
written,
“As
the
Lord
lives;
lie
down
until
the
morning,”
since
the
inclination
was
deviating
him
until
he
swore
this
oath,
“As
the
Lord
lives,”
and
“kept
the
covenant.”
This
is
why
he
was
rewarded
with
kings
and
rulers
of
kings
and
the
Messiah
King—who
is
called
“the
Creator”—coming
out
of
him.
Thus,
one
who
keeps
his
covenant
from
defiling
him,
the
kingship
is
kept
for
him.
400)
David
said,
“Though
a
host
encamp
against
me,
my
heart
will
not
fear;
...In
this,
I
am
confident.”
“In
this”
is
the
sign
of
the
covenant,
which
is
always
present
in
a
person
and
is
implied
above
in
Malchut,
who
is
called
“This.”
This
is
why
it
was
said,
“In
this,”
as
it
is
written,
“This
is
the
token
of
the
covenant,”
“This
is
My
covenant,”
and
it
is
all
one
degree.
“This”
[in
male
form
in
Hebrew]
and
“This”
[in
female
form
in
Hebrew]
are
in
the
same
degree,
and
they
are
not
separated.
The
covenant,
Yesod,
is
called
“This.”
However,
Malchut
is
called
“This”
only
when
she
is
bonded
with
the
covenant
in
one
degree,
as
it
is
written,
“This
is
My
covenant,”
and
it
is
about
that
that
David
said,
“In
this
I
have
confidence.”
401)
Can
the
rest
of
the
people
in
the
world
say,
“In
this
I
have
confidence,”
like
David?
Why
did
only
David
say
it
and
none
other?
It
is
because
this
degree
adheres
to
David
and
is
implied
in
him,
since
the
name
David
implies
to
Malchut,
and
she
is
his
crown
of
Malchut
[kingship].
402)
Because
David
did
not
properly
keep
this
“This,”
the
kingship
was
taken
away
from
him
for
as
long
as
he
was
fighting
with
Absalom,
his
son.
Also,
we
learn
that
this
“This”
is
implied
in
the
Malchut
above,
and
is
implied
in
Jerusalem,
the
city
of
holiness.
403)
When
David
broke
it,
with
the
deed
with
Bat
Sheba,
a
voice
came
out
and
said,
“David,
that
to
which
you
were
tied,
this
‘This,’
which
is
implied
in
Malchut
and
implied
in
Jerusalem,
it
has
been
permitted
that
you
should
be
expelled
from
Jerusalem
and
for
the
kingship
to
be
taken
away
from
you.”
It
is
written
about
it,
“Behold,
I
will
raise
up
evil
against
you
out
of
your
own
house,”
his
very
home,
the
Nukva,
who
is
called
“This.”
And
the
evil
is
that
he
will
part
from
her.
And
so
it
was:
Where
he
transgressed,
there
he
was
punished,
since
he
did
not
keep
that
degree,
the
covenant,
and
hence
was
parted
from
it.
And
as
it
is
for
King
David,
it
is
all
the
more
so
for
the
rest
of
the
people
in
the
world.
404)
“Unless
the
Lord
had
been
my
help,
my
soul
would
soon
have
dwelt
in
silence.”
What
was
Israel’s
reward
that
they
do
not
go
down
to
Hell
like
the
rest
of
the
nations,
who
are
idol
worshipers,
and
were
not
given
into
the
hands
of
Dumah,
the
minister
of
Hell?
They
were
rewarded
so
by
that
token
of
the
covenant.
405)
When
a
person
passes
away
from
the
world,
several
parcels
of
shells
come
to
him
to
harm
him.
When
they
raise
their
eyes
and
see
this
sign,
the
holy
covenant,
they
part
from
him
and
he
is
not
given
into
the
hands
of
Dumah,
to
go
down
to
Hell,
since
anyone
who
is
given
into
his
hands
certainly
descends
to
Hell.
406)
The
upper
ones
and
lower
ones
fear
this
sign,
and
harsh
judgments
do
not
govern
a
person
if
he
is
rewarded
with
keeping
this
sign,
since
by
that
he
unites
with
the
name
of
the
Creator.
407)
After
King
David
did
not
keep
this
covenant
and
the
kingship
was
taken
away
from
him,
and
he
was
expelled
from
Jerusalem,
he
was
afraid.
He
thought
that
he
would
be
brought
down
immediately
and
would
be
given
into
the
hands
of
Dumah,
and
he
would
die
in
the
world
of
truth,
meaning
that
he
would
not
be
granted
the
spiritual
life.
Finally,
he
was
told,
“The
Lord
also
has
taken
away
your
sin;
you
shall
not
die.”
At
that
time,
he
started
and
said,
“Unless
the
Lord
had
been
my
help,
my
soul
would
soon
have
dwelt
in
silence,”
for
he
would
be
given
into
the
hands
of
Angel
Dumah.
408)
David
said,
“And
show
me
both
Him,
and
His
habitation.”
Who
could
see
the
Creator?
At
the
time
when
he
was
sentenced
to
that
punishment
from
Absalom,
and
David
knew
that
he
did
not
keep
this
token
properly
with
the
deed
with
Bat
Sheba,
he
was
punished
by
his
kingship
being
taken
away
from
him.
This
is
so
because
everything
is
united
as
one,
and
everything
is
implied
in
this
sign—the
kingdom
above
and
Jerusalem—and
one
who
did
not
keep
this
sign
properly
is
not
considered
righteous.
409)
This
is
why
he
was
praying
his
prayer
and
said,
“And
show
me
both
Him,
and
His
habitation.”
“Him”
is
the
sign
of
the
holy
covenant,
since
I
fear
losing
the
sign
of
the
covenant,
since
both—Malchut
and
Jerusalem—grip
to
the
sign
of
the
covenant.
And
since
he
lost
the
kingship
[Malchut]
and
was
expelled
from
Jerusalem,
he
thought
that
he
had
also
lost
the
sign
of
the
covenant.
This
is
why
with
his
prayer,
he
connected
Him
and
His
habitation
together,
where
Him
is
the
sign
of
the
covenant,
and
His
habitation
is
the
Malchut.
He
prayed
for
the
return
of
Malchut,
which
is
connected
to
his
place
by
this
sign,
and
it
is
all
one
issue.
410)
“From
my
flesh
shall
I
see
God.”
What
is
“From
my
flesh”?
It
should
have
said,
“From
myself.”
However,
it
is
indeed
“from
my
flesh,”
from
Yesod,
that
“I
shall
see
God,”
as
it
is
written,
“And
the
hallowed
flesh
is
passed
from
you,”
which
is
the
holy
covenant?
It
is
written,
“And
My
covenant
shall
be
in
your
flesh,”
meaning
Yesod.
This
is
so
because
whenever
a
person
is
inscribed
in
the
holy
inscription
of
this
sign,
meaning
that
the
sign
of
the
covenant
is
written
in
him
to
always
keep
him,
he
sees
the
Creator
actually
from
within
it,
and
the
holy
soul
grips
to
him
in
the
sign
of
the
covenant.
411)
And
if
he
is
not
rewarded,
since
he
did
not
keep
this
covenant,
it
is
written
about
him,
“By
the
breath
of
God
they
perish,”
since
the
inscription
of
the
Creator
was
not
kept.
And
if
he
is
rewarded
and
keeps
it,
the
Shechina
never
parts
from
him.
412)
When
is
the
Shechina
present
in
him?
When
he
marries
a
woman.
This
token
enters
in
its
place,
in
the
Shechina,
and
they
conjoin,
the
male
and
the
female,
who
are
the
sign
of
the
covenant
and
the
Shechina.
And
they
are
called
by
one
name.
And
then
there
is
high
grace
on
them,
on
the
male
side,
the
grace
in
the
name
“God,”
which
comes
and
exits
from
the
upper
Hochma
and
is
crowned
in
the
male.
Thus,
through
these
Hassadim,
the
Nukva
is
sweetened.
413)
In
the
name
Elokah
[God],
the
El
is
illumination
of
Hochma.
Vav
is
the
male,
and
Hey
is
the
female.
The
male
and
female
conjoin,
and
they
are
called
by
one
name,
Elokah.
Then
the
holy
Neshama
[soul]
grips
from
that
place
and
everything
depends
on
that
sign
of
the
covenant.
414)
This
is
why
it
is
written,
“From
my
flesh
shall
I
see
God,”
for
it
is
the
completion
of
everything.
From
my
very
flesh,
from
the
Yesod,
from
the
actual
sign
of
the
covenant.
This
is
why
the
holy
Israel
are
happy,
for
they
unite
with
the
Creator.
Happy
are
they
in
this
world
and
in
the
next
world.
It
is
written
about
them,
“And
you
that
cleave
unto
the
Lord
your
God
are
alive
every
one
of
you
this
day.”
422)
“Happy
is
the
man
whom
You
choose
and
bring
near,
that
he
may
dwell
in
Your
courts;
may
we
be
satisfied
with
the
goodness
of
Your
house,
the
holy
place
of
Your
temple.”
In
the
beginning,
it
is
written,
“Your
courts,”
afterwards,
“Your
house,”
and
after
that,
“Your
temple.”
This
is
within
that,
and
one
is
above
the
other—the
three
degrees
of
Malchut
from
below
upward,
one
atop
the
other.
In
the
beginning,
it
is
“may
dwell
in
Your
courts,”
NHY,
which
are
outside
the
Guf
[body],
and
are
called
“courts.”
It
is
written
about
it,
“And
it
shall
come
to
pass
that
he
that
is
left
in
Zion,
and
he
that
remains
in
Jerusalem
shall
be
called
‘holy,’”
since
the
primary
part
of
NHY
is
Yesod,
and
Zion
is
the
internality
of
Yesod,
while
Jerusalem
is
its
externality,
and
both
are
called
“courts.”
After
that
comes
“may
we
be
satisfied
with
the
goodness
of
Your
house.”
Once
he
is
completed
in
the
degree
of
the
court,
he
is
rewarded
with
the
degree
of
house,
as
it
is
written,
“In
wisdom
is
a
house
built.”
423)
It
does
not
say,
“The
wisdom
[Hochma]
will
build
a
house,”
for
if
it
did
say
so,
it
would
mean
that
Hochma
is
called
“a
house.”
Rather,
it
writes,
“In
wisdom
is
a
house
built,”
which
means
that
Malchut
receives
Hochma
and
then
she
is
called
“a
house.”
It
is
written
about
it,
“And
a
river
comes
out
of
Eden
to
water
the
garden.”
The
river
that
comes
out
of
Eden
is
Bina
that
returns
to
Hochma,
and
the
garden
is
Malchut,
and
then
she
is
called
“a
house.”
424)
“The
holy
place
of
Your
Temple”
is
once
he
has
been
completed
in
the
degree
of
a
house,
the
completeness
of
everything.
Heichal
[hall]
is
Hey
Kol
[all/everything].
One
who
is
rewarded
with
this
degree
wonders
and
says,
“How
was
all
this
revealed?”
Here,
everything
is
completed
together,
and
each
thing
finds
its
final
perfection
here.
425)
The
words
“Happy
is
the
man
whom
You
choose
and
bring
near,
that
he
may
dwell
in
Your
courts”
prove
to
us
that
anyone
who
offers
his
son
as
sacrifice
before
the
Creator,
meaning
circumcises
him,
the
Creator
wants
that
offering.
He
wants
it
and
brings
him
closer,
and
places
him
there—in
the
two
rooms
of
Yesod,
Zion
and
Jerusalem,
and
he
grabs
both
of
them
because
the
two
of
them
are
connected
as
one.
When
it
writes,
“Your
courts,”
it
is
indeed
two
courts.
426)
This
is
why
when
the
first
Hassidim
offered
their
sons
to
this
sacrifice
of
the
circumcision,
they
started
with
saying,
“Happy
is
the
man
whom
You
choose
and
bring
near,
that
he
may
dwell
in
Your
courts.”
And
those
who
stood
with
them
said,
“May
we
be
satisfied
with
the
goodness
of
Your
house,
the
holy
place
of
Your
Temple.”
Afterwards,
he
blessed,
“who
sanctified
us
with
His
Mitzvot
[commandments]
and
commanded
us
to
admit
him
into
the
covenant
of
Abraham
our
Father.”
And
those
who
stood
with
them
said,
“As
You
admitted
him
into
the
covenant.”
427)
First,
one
must
plead
for
mercy
on
himself,
and
then
on
his
friend,
as
it
is
written,
“And
he
atoned
for
him
first,”
and
afterwards,
for
the
whole
of
the
congregation
of
Israel.
We
took
this
path,
and
it
is
good
for
us.
Thus,
first,
the
celebrator
of
the
circumcision
should
say
the
verses
of
the
pleas,
and
then
those
who
stand
with
him
speak.
428)
This
is
certainly
so,
and
it
is
good
to
say,
“Whom
You
choose
and
bring
near.”
One
who
does
not
say
so
excludes
himself
from
the
ten
wedding
canopies,
which
the
Creator
is
destined
to
make
for
the
righteous
in
the
next
world,
and
they
all
tie
to
that
verse.
This
is
the
reason
why
there
are
ten
circumcisions
of
the
faith
in
this
verse,
“whom
You
choose
and
bring
near,”
and
each
word
becomes
one
canopy.
429)
Happy
are
you
in
this
world
and
in
the
next
world
because
the
Torah
is
tied
to
your
hearts
as
if
you
stood
at
Mount
Sinai
in
person
when
the
Torah
was
given
to
Israel.
430)
Anyone
who
offers
his
son
as
an
offering
of
circumcision,
it
is
as
though
he
made
all
the
offerings
in
the
world
before
the
Creator,
and
as
though
he
built
a
whole
altar
before
Him,
as
it
is
written,
“An
altar
of
earth
you
shall
make
unto
Me.”
431)
This
is
why
an
altar
must
be
set
up
with
a
vessel
filled
with
earth
on
which
to
circumcise
this
holy
covenant.
This
is
considered
by
the
Creator
as
though
he
slaughtered
on
it
offerings
and
sacrifices,
sheep
and
cattle.
432)
The
circumcision
is
favored
by
the
Creator
more
than
all
the
offerings,
as
it
is
written,
“And
you
shall
sacrifice
on
it
your
burnt
offerings
and
your
peace
offerings,
your
sheep
and
your
oxen,
in
every
place
where
I
cause
My
name
to
be
mentioned.”
“I
cause
My
name
to
be
mentioned”
is
circumcision,
as
it
is
written,
“The
counsel
of
the
Lord
is
for
those
who
fear
Him;
and
His
covenant
is
to
make
them
know
it.”
433)
“An
altar
of
earth”
is
as
it
is
written,
“And
if
you
make
Me
an
altar
of
stone.”
This
is
an
intimation
for
a
proselyte
when
he
converts.
When
he
is
from
a
stiff-necked
and
hard-hearted
people,
it
is
called
“an
altar
of
stone.”
434)
“You
shall
not
build
it
of
cut
stones.”
The
proselyte
must
be
ushered
into
the
work
of
the
Creator,
and
he
will
not
circumcise
him
until
he
forgets
the
idol
worship
that
he
has
been
performing
thus
far,
until
it
departs
from
his
heart,
and
until
the
foreskin
in
his
heart
is
removed.
435)
And
if
he
is
circumcised
but
did
not
remove
the
hardness
of
the
heart
so
as
to
be
admitted
into
the
holy
work
of
the
Creator,
then
he
is
like
a
stone
statue—sculptured
from
this
side
and
from
that
side,
but
the
stone
remains
a
stone
as
in
the
beginning.
This
is
the
reason
why
“You
shall
not
build
it
of
cut
stones,”
for
if
he
remains
in
his
hardness,
this
circumcision
that
he
was
circumcised
will
not
help
him.
436)
For
this
reason,
happy
is
one
who
offers
this
sacrifice
willingly
and
joyfully
before
the
Creator,
and
one
should
delight
in
this
part
all
day,
as
it
is
written,
“So
shall
all
those
that
take
refuge
in
You
rejoice,
they
shall
ever
shout
for
joy.”
437)
“And
when
Abram
was
ninety
year
and
nine
years
old,
the
Lord
appeared
to
Abram.”
Did
the
Creator
not
appear
to
Abraham
thus
far?
Moreover,
it
writes,
“Ninety
year
and
nine
years
old.”
Why
does
it
begin
with
“year”
and
ends
with
“years”?
438)
For
all
those
days
thus
far,
it
does
not
say,
“The
Lord
appeared
to
Abram.”
As
long
as
he
was
uncircumcised
and
blocked,
the
Creator
did
not
properly
appear
to
him.
Now
He
has
properly
appeared
to
him,
as
it
is
written,
“Appeared,”
since
He
wished
to
disclose
this
token
of
the
covenant
in
him,
which
is
the
holy
crown.
439)
Also,
the
Creator
wished
to
elicit
holy
seed
out
of
him,
and
he
could
not
be
holy
while
he
was
uncircumcised.
Thus,
the
Creator
said,
“Now
that
he
is
ninety-nine
years
old,
the
time
is
near
for
the
holy
seed
to
come
out
of
him,
for
he
is
close
to
being
one
hundred
years
old.
Let
him
be
holy
first;
let
him
circumcise
himself,
and
then
holy
seed
will
come
out
of
him.
This
is
why
he
counted
his
days
with
nine
years,
since
he
drew
close
to
the
time
when
he
should
beget
in
wholeness,
and
not
at
any
of
the
times
before.
440)
It
writes,
“ninety
year,”
and
not
“years,”
since
all
the
days
before
he
was
circumcised
were
not
years.
They
were
considered
as
one
year
because
his
days
were
not
days.
Now
that
he
has
reached
those
years,
to
the
ninety-nine
years,
so
he
will
circumcise
himself,
they
counted
for
him
as
years
and
it
does
not
write
“year”
in
regards
to
them.
Rather,
it
writes,
“And
nine
years.”
441)
“And
said
unto
him,
‘I
am
God
Almighty
[Heb:
El
Shadai].’”
What
is
the
reason
that
thus
far,
the
Creator
did
not
tell
him,
“I
am
God
Almighty”?
The
Creator
made
Ketarim
[crowns]
below,
which
are
not
holy,
and
all
those
who
were
not
circumcised
will
be
defiled
in
them.
442)
There
are
records
in
the
lower
Ketarim,
since
only
Shin
and
Dalet
are
visible
in
them,
and
not
more.
The
Yod
from
the
name
Shadai
[Almighty]
is
missing
there,
and
this
is
why
they
are
defiled
in
them
and
the
lower
Ketarim
cling
to
them,
compared
to
the
ten
Ketarim
of
Kedusha
[crowns
of
holiness],
since
“God
has
made
one
opposite
the
other,”
and
the
sorcerers
and
the
demons
suck
their
livelihood
and
all
their
strength
from
these
bottom
Ketarim.
After
they
are
circumcised,
they
come
out
of
these
bottom
Ketarim
and
enter
the
wings
of
the
Shechina,
and
the
Yod,
the
holy
record,
appears
in
them,
meaning
the
sign
of
the
complete
covenant.
Then
the
name
Shadai
is
inscribed
in
them,
and
he
is
completed
with
complete
existence.
This
is
why
it
is
written
in
relation
to
Abraham,
“I
am
God
Almighty,”
which
was
not
written
so
before
he
was
instructed
with
the
circumcision.
443)
“Walk
before
Me,
and
be
wholehearted.”
“Wholehearted”
means
complete.
Until
now,
he
was
missing
the
Yod
in
the
record
of
the
Shin
and
Dalet.
This
is
why
the
Creator
told
him,
“Circumcise
yourself
and
be
whole
in
the
record
of
the
Yod,
and
the
name
Shadai
will
be
whole
in
you.”
And
one
who
is
whole
in
this
record
is
worthy
of
being
blessed
in
this
name,
as
it
is
written,
“And
God
Almighty
will
bless
you.”
444)
What
is
the
name
“God
Almighty”?
It
is
the
name
from
which
the
blessings
come
out.
It
is
the
one
that
rules
over
all
the
lower
Ketarim,
and
everyone
fears
and
trembles
for
the
fear
of
him.
For
this
reason,
anyone
who
is
circumcised,
all
those
who
are
not
holy
depart
from
them
and
do
not
govern
him.
Moreover,
he
does
not
go
down
to
Hell,
as
it
is
written,
“Then
all
your
people
will
be
righteous;
they
shall
inherit
the
land
forever.”
445)
Rabbi
Aba
said
about
Rashbi
and
his
disciples,
“Happy
are
you
in
this
world
and
in
the
next
world.
You
are
all
holy;
you
are
all
sons
of
the
Holy
God.
It
is
written
about
you,
‘One
shall
say,
‘I
am
the
Lord's’;
and
another
shall
call
himself
by
the
name
of
Jacob.’
Each
of
you
is
tied
and
connected
to
the
High
and
Holy
King,
and
you
are
appointed
ministers
with
a
shield
from
that
land,
called
‘the
land
of
the
living,’
the
Nukva
that
clothes
upper
Ima,
whose
ministers
eat
from
the
MAN
of
the
Holy
dew.”
446)
Happy
are
you,
land,
for
your
king
is
free.
Land
is
the
Nukva,
who
rose
and
clothed
Bina.
She
governs
all
of
the
life
above,
in
Bina,
and
this
is
why
she
is
called
“the
land
of
the
living.”
It
is
written
about
her,
“A
land
which
the
Lord
your
God
always
cares
for.”
It
is
also
written,
“A
land
...
without
scarcity,
in
which
you
will
not
lack
anything.”
It
is
precisely
“in
which
you
will
not
lack
anything,”
for
she
receives
from
a
never-ending
coupling.
“For
your
king
is
free”
refers
to
the
Creator,
as
it
is
written,
“My
son,
My
firstborn,
Israel.”
When
ZA
rises
and
clothes
upper
AVI,
and
the
Nukva
rises
and
clothes
YESHSUT,
and
they
are
face-to-face,
then
ZA
is
called
“Israel,”
as
it
is
written,
“My
son,
My
firstborn,
Israel,”
and
he
is
called
“free.”
Also,
the
Nukva
is
called
“the
land
of
the
living,”
as
it
is
written,
“in
which
you
will
not
lack
anything,”
since
ZA
bestows
upon
her
from
the
coupling
of
AVI,
which
is
incessant.
447)
What
is
“free”?
It
is
written,
“For
it
is
a
jubilee
[Yovel];
it
shall
be
holy
unto
you.”
Yovel
means
Bina.
It
is
written,
“And
proclaim
liberty
throughout
the
land.”
Thus,
each
freedom
comes
from
Yovel,
Bina.
Because
ZA
has
Mochin
of
Bina,
he
is
called
“free.”
Why
“free”
and
not
“the
son
of
free”?
The
Mochin
of
illumination
of
Hochma
are
called
“freedom.”
This
is
so
because
these
Mochin
subdue
all
the
shells
and
the
Sitra
Achra.
Also,
these
Mochin
of
Hochma
shine
only
from
below
upward,
which
is
VAK
of
GAR,
and
it
is
considered
female
light
because
any
light
that
does
not
shine
from
above
downward
is
not
male
light.
This
is
why
the
Mochin
are
called
“freedom,”
in
female
form,
and
not
“son
of
free,”
who
is
in
male
form.
But
this
is
so
indeed;
it
should
be
“son
of
freedom”
because
the
Mochin
are
not
imparted
from
above
downward.
448)
Why
does
it
say,
“Son
of
free”?
It
is
because
when
the
Yod
unites
with
the
Hey,
it
is
written,
“A
river
comes
out
of
Eden,”
ZA,
“To
water
the
garden.”
You
must
not
say,
“When
they
unite,”
but
rather,
“unite,”
certainly.
This
is
why
it
is
written,
“Son
of
free,”
since
when
they
unite,
it
indicates
that
their
coupling
stops,
and
at
times,
they
unite.
And
since
this
concerns
upper
AVI,
whose
coupling
does
not
stop,
it
cannot
be
said,
“When
they
unite,”
but
rather,
“Always
unite.”
Then,
when
ZA
receives
these
Mochin
of
upper
AVI,
which
shine
from
above
downward,
he
is
called
“son
of
free.”
When
upper
AVI
are
in
coupling
with
YESHSUT,
they
give
them
the
Mochin
of
illumination
of
Hochma,
and
then
AVI,
too,
are
considered
Mochin
of
freedom,
although
in
themselves
they
are
only
covered
Hassadim.
This
is
so
because
they
include
the
Mochin
of
YESHSUT.
Additionally,
they
give
from
above
downward,
hence,
they
are
called
“holes,”
in
male
form.
This
is
why
it
is
written
about
ZA,
“Happy
are
you,
land,
for
your
king
is
free,
and
whose
princes
eat
in
due
time,”
happily,
in
wholeness,
and
willingly.
449)
It
is
written,
“Woe
unto
you,
a
land
whose
king
is
a
youth.”
This
land
below
is
the
Nukva
in
Beria,
the
wife
of
Matat.
All
the
other
lands
of
the
rest
of
the
idol-worshiping
nations
were
given
to
ministers
who
are
appointed
over
them.
And
the
one
atop
them
all
is
the
one
of
whom
it
is
written,
“I
have
been
a
youth,
and
now
am
old.”
This
is
the
minister
of
the
world,
Matat,
who
is
called
“a
youth.”
It
is
written
about
him,
“Woe
unto
you,
a
land
whose
king
is
a
youth.”
Woe
unto
the
world,
who
nurses
from
the
side
of
Matat.
When
Israel
are
in
exile,
they
nurse
from
him
as
one
who
nurses
from
a
foreign
authority,
since
Israel
should
nurse
from
the
Creator,
not
from
him.
450)
“And
your
princes
eat
in
the
morning,”
not
in
the
rest
of
the
hours
of
the
day.
When
the
sun
shines
and
the
people
of
the
world
bow
to
the
sun,
there
is
anger
in
the
world.
Also,
during
the
midday
prayer
there
is
anger
in
the
world,
and
that
is
the
time
of
judgment.
Who
caused
it?
It
is
because
your
king
is
a
youth,
Matat.
451)
And
you,
the
true,
holy,
high
righteous,
sons
of
the
holy
King,
are
not
nursed
from
that
side
of
Matat,
but
from
that
holy
place
above,
from
Nukva
of
ZA,
who
is
called
“the
land
of
the
living.”
It
is
written
about
you,
“And
you
that
cleave
unto
the
Lord
your
God
are
alive
every
one
of
you
this
day.”
452)
“I
shall
sing
to
my
well-beloved,
a
song
of
my
beloved
to
his
vineyard.”
It
is
written,
“singing,”
but
should
it
not
have
written,
“admonition,”
since
admonition
is
for
Israel?
It
is
written,
“To
my
friend.”
Should
it
not
have
written,
“To
my
beloved,”
as
it
is
written,
“A
song
of
my
beloved
to
his
vineyard”?
And
why
is
it
written,
“My
friend
had
a
vineyard
at
the
horn
of
Ben-Shemen,”
while
in
the
whole
Torah,
there
is
no
such
place
called
Ben-Shemen?
453)
“I
shall
sing
to
my
well-beloved”
is
Isaac,
who
was
well-beloved.
He
was
called
“well-beloved”
before
he
came
out
to
the
world.
It
is
said
about
him,
“Who
sanctified
a
well-beloved
one
from
the
womb.”
454)
Why
is
Isaac
called
“well-beloved”?
It
is
because
the
Creator
had
great
love
for
Isaac,
for
he
was
not
made
until
Abraham
the
patriarch
was
circumcised
and
was
called
“wholehearted,”
for
then
he
was
told,
“And
be
wholehearted,”
and
the
letter
Hey
was
added
to
complement
his
name.
This
Hey
was
given
to
Sarah,
too,
for
he
was
called
Abraham,
and
she—Sarah.
455)
It
is
appropriate
that
the
Hey
was
given
to
Sarah,
but
why
was
a
Hey
given
to
Abraham
and
not
a
Yod?
After
all,
a
Yod
should
have
been
added
to
his
name
because
he
is
a
male,
and
the
Yod
belongs
to
the
discernment
of
a
male,
while
the
Hey
belongs
to
the
female.
However,
this
is
a
high
and
secret
thing:
Abraham
rose
up
and
took
a
secret
from
the
first
Hey,
Bina,
the
male
world.
This
is
so
because
in
the
first
Hey
and
the
bottom
Hey
in
the
name
HaVaYaH,
the
first
Hey
depends
on
the
male
and
the
bottom
Hey
depends
on
the
female.
The
Hey
that
Abraham
took
is
the
first
Hey,
which
is
male,
Bina.
Abraham,
Isaac,
and
Jacob
are
three
lines
that
are
extended
from
the
three
dots
Holam,
Shuruk,
and
Hirik.
ZON
is
the
middle
line,
the
dot
of
Hirik,
and
in
the
two
lines—right
and
left—meaning
Holam
and
Shuruk,
ZON
have
nothing
in
them,
since
they
are
MI
ELEH
in
the
name
Elokim
in
Bina.
However,
since
three
come
out
of
one,
meaning
that
the
three
lines
of
Bina
came
out
through
the
screen
of
Hirik
of
ZON,
one
is
rewarded
with
all
three
of
them,
and
ZON,
too,
were
rewarded
with
the
two
lines—right
and
left
of
Bina.
And
along
with
the
middle
line
that
is
within
them,
they
are
three
lines,
since
the
lower
one
is
rewarded
with
the
full
amount
that
it
causes
to
illuminate
in
the
upper
one,
as
well.
It
is
said
that
he
is
called
“well-beloved”
before
he
came
out
to
the
world,
since
“well-beloved”
is
the
left
line,
where
there
is
the
love
of
lovers.
And
all
the
souls
are
extended
from
ZON,
who
are
called
“world.”
Is
there
no
existence
to
the
left
line
in
the
world,
which
is
ZON,
except
in
Bina?
Rather,
Isaac
extends
from
Bina
before
he
came
out
to
the
world
to
ZON.
And
even
when
he
has
come
out
of
ZON,
his
birth
is
still
not
from
Bina,
where
there
is
existence
of
the
left
line.
Rather,
he
comes
out
through
ZON
by
transference,
since
because
the
souls
are
a
lower
degree
than
ZON,
they
must
go
through
ZON,
although
their
root
is
from
Bina.
And
why
is
Isaac
called
“friend”?
It
is
because
he
came
out
of
ZON
and
was
born
to
Abraham.
Yet,
how
is
it
possible
that
Isaac
would
be
extended
from
the
left
line,
called
“friend,”
when
ZON
and
Abraham
are
already
from
the
screen
of
Hirik,
which
is
the
middle
line?
The
Creator
had
great
love
for
Isaac,
as
he
was
not
made
until
Abraham
the
patriarch
was
circumcised
and
the
Hey
was
added
to
his
name
as
a
complementation,
for
the
Hey
that
was
added
to
his
name
is
Bina.
It
indicates
that
Abraham
rose
to
Bina
and
took
the
Bina
herself.
And
there,
while
still
in
Bina,
he
begot
Isaac,
since
there
he
clothed
the
right
line
of
Bina,
Holam,
and
begot
Isaac
in
the
left
line
of
Bina,
Shuruk.
This
is
why
Isaac
came
out
as
well-beloved,
the
left
line
of
Bina,
above
ZON.
456)
“So
shall
your
seed
be,”
meaning
your
actual
seed,
that
is,
Koh,
Malchut,
will
actually
be
his
seed.
This
is
so
because
he
began
to
enter
this
covenant,
and
anyone
who
begins
to
enter,
enters
this
covenant,
Malchut,
which
is
called
Koh.
And
this
is
why
a
proselyte
who
is
circumcised
is
called
“a
proselyte
of
justice
[Tzedek].”
Since
he
does
not
come
from
a
holy
seed
that
was
circumcised,
he
begins
to
enter
the
covenant,
and
anyone
who
begins,
enters
Malchut.
Thus,
one
who
enters
Malchut,
who
is
called
Tzedek,
is
called
“a
proselyte
of
Tzedek.”
457)
This
is
why
it
is
written
about
Abraham,
“So
shall
your
seed
be,”
which
means
“your
seed,”
literally,
since
Koh,
the
lower
Hey,
meaning
Malchut,
will
actually
be
your
seed.
And
how
did
Malchut
become
a
seed
to
him?
It
is
because
“the
two
letters
Hey—Bina
and
Malchut—joined
together.”
This
means
that
once
Abraham
rose
to
the
first
Hey,
the
bottom
Hey,
Malchut,
rose
to
him
and
the
two
of
them
conjoined
and
bore
two
lines
above,
in
Bina,
MI
ELEH.
In
the
beginning,
ELEH
fell
to
Bina
through
the
ascent
of
Malchut
to
Bina,
and
remained
in
the
two
letters
MI
of
Elokim.
This
is
considered
the
entrance
of
the
Yod
into
the
light
of
Bina,
and
the
making
of
the
Ohr
[light]
into
Avir
[air].
This
is
the
dot
of
Holam.
Afterwards,
Malchut
descended
from
Bina
to
her
place,
and
ELEH
returned
to
Bina
and
became
a
left
line,
the
Shuruk.
What
comes
out
of
them
during
the
birth
of
the
left
line
is
Yod,
the
Yod
that
comes
out
of
the
Avir
of
Bina,
and
the
return
of
Bina
to
being
light
of
GAR.
This
is
the
reason
why
the
first
letter
of
the
name
Isaac
is
Yod,
male,
since
it
is
from
the
letter
Yod
that
the
male
begins
to
expand.
Also,
male
is
Mochin
of
GAR,
which
spread
through
the
exit
of
the
Yod
from
the
Avir.
This
is
why
it
is
written,
“For
in
Isaac
shall
a
seed
be
called
unto
you,”
precisely
in
Isaac,
who
is
the
left
line—ELEH
that
returned
to
Bina.
Also,
the
Yod
went
out
of
Avir,
and
the
Bina
returned
to
being
light
of
GAR.
It
does
not
say,
“In
you,”
for
there
is
no
completeness
in
Abraham
himself,
for
he
is
MI
of
Elokim,
who
was
diminished
due
to
the
ascent
of
the
bottom
Hey
to
the
first
Hey,
and
became
VAK.
But
during
the
birth
of
the
left
line,
which
is
Isaac,
Abraham,
too,
returned
to
being
GAR.
This
is
why
the
text
makes
the
precision
that
precisely
“In
Isaac
shall
a
seed
be
called
unto
you,”
and
through
him,
you
will
obtain
wholeness,
and
not
in
you,
for
in
you,
yourself,
there
is
no
GAR
without
Isaac.
Isaac
begot.
It
is
written,
“You
will
give
truth
to
Jacob,
mercy
to
Abraham.”
Jacob
complemented
everything,
although
Jacob
is
the
middle
line,
ZA,
and
thus
did
not
need
to
be
born
above,
in
the
place
of
Bina,
like
Isaac.
However,
since
Jacob
complemented
everything—for
without
the
middle
line
the
two
lines
in
Bina
would
not
be
able
to
shine—Isaac
bore
Jacob
above,
in
Bina’s
place,
and
Jacob
became
Daat
there,
determining
between
Hochma
and
Bina,
which
are
Abraham
and
Isaac.
458)
Can
it
be
that
Abraham
is
included
in
the
left
line
of
Isaac?
After
all,
it
is
written,
“Mercy
[Hesed]
to
Abraham,”
which
means
that
he
was
gripped
to
the
right.
However,
his
part
is
Hesed
because
he
was
merciful
with
the
people
of
the
world.
However,
to
beget,
he
was
included
in
the
left
line,
and
from
here
he
begins.
This
is
so
because
there
is
begetting
only
from
illumination
of
Hochma,
which
is
obtained
through
integration
of
right
and
left,
as
it
is
written,
“For
in
Isaac
shall
a
seed
be
called
unto
you,”
and
not
in
you.
A
hundred
years
are
ten
Sefirot,
in
each
of
which
are
ten.
In
the
vessels
of
the
ten
Sefirot,
the
upper
ones
grow
first—beginning
with
Keter
and
ending
in
Malchut.
Thus,
the
correction
of
the
100th
year,
Malchut
of
Malchut,
is
very
hard.
This
is
why
Abraham
was
circumcised
in
the
99th
year,
so
he
could
correct
the
100th
year.
459)
And
this
is
the
reason
why
Isaac—who
is
harsh
judgment,
left
line,
who
was
concealed
due
to
the
absence
of
clothing
of
Hassadim—went
out
to
complement
his
part
and
to
beget
the
middle
line,
Jacob.
He
is
called
Hesed
because
he
drew
the
level
of
Hassadim
on
the
screen
of
Hirik,
the
middle
line,
which
is
called
Jacob,
who
increased
the
Hassadim,
and
then
the
right
and
left
were
mingled
in
one
another.
This
is
why
Jacob
complemented
everything
from
the
right
side
and
from
the
left
side—since
the
parts
of
Abraham
and
Isaac
were
mingled
above
through
Jacob,
the
middle
line,
by
which
the
Hassadim
on
the
right
were
completed.
This
is
the
first
completion
of
Jacob.
The
second
completion
of
Jacob
is
that
it
was
made
possible
for
them
to
beget
from
below
upward.
In
other
words,
the
Hochma
on
the
left
was
complemented
through
the
clothing
of
Hassadim
on
the
right,
and
then
the
Hochma
shines
from
below
upward
and
he
becomes
worthy
of
begetting.
All
this
was
complemented
through
Jacob,
and
this
is
Jacob’s
second
completion.
Thus,
Jacob
complemented
from
the
right
and
from
the
left.
This
is
why
it
is
written,
“Israel,
in
whom
I
will
be
glorified,”
since
in
him,
in
Israel,
the
colors,
meaning
lights
were
complemented
from
above
and
from
below.
460)
This
is
why
it
is
written,
“I
shall
sing
to
my
well-beloved,”
singing
indeed,
to
remind
my
well-beloved.
This
indicates
the
birth
of
a
male,
Isaac,
the
Mochin
of
the
left
line
from
Bina,
the
male
world.
This
is
so
because
Isaac
was
called
“well-beloved”
even
before
he
came
out
to
the
world,
before
he
came
out
through
ZON,
which
are
called
“world,”
while
he
was
still
a
left
line
in
Bina.
And
this
is
why
he
is
a
male,
like
Bina,
which
is
why
it
writes
here,
“I
shall
sing,”
since
there
is
singing
in
a
male,
who
is
GAR.
461)
Some
say,
“I
shall
sing
to
my
well-beloved”
is
Abraham,
as
is
written,
“What
has
My
beloved
to
do
in
My
house,”
who
is
Abraham.
Similarly,
here
“My
well-beloved”
is
Abraham.
Abraham
inherited
an
inheritance—a
glebe
of
a
field,
which
is
the
Malchut,
which
is
called
“vineyard”
here.
It
says
about
her,
“a
song
of
my
beloved
for
His
vineyard.”
462)
“A
song
of
my
beloved
for
His
vineyard.”
“My
beloved
is
the
Creator,”
as
it
is
written,
“My
beloved
is
white
and
red.”
When
“My
well-beloved”
is
gripped
to
“My
beloved,”
he
is
a
male.
“My
beloved”
is
ZA.
He
grips
to
my
well-beloved,
the
left
line
of
Bina
when
ZA
serves
as
a
middle
line
there.
And
then
ZA
has
these
Mochin
of
Bina,
male.
And
from
him,
with
the
illumination
of
the
left
of
Bina,
he
planted
a
vineyard—the
Malchut
and
Nukva
of
ZA,
as
it
is
written,
“My
well-beloved
had
a
vineyard,”
for
she
is
built
of
the
left
of
Bina.
463)
“My
friend
had
a
vineyard
at
the
horn
of
Ben-Shemen”
is
as
it
is
written,
“With
horn
of
the
Yovel,”
meaning
Malchut
that
is
sweetened
in
Bina.
This
is
so
because
the
horn
is
Malchut
and
the
Yovel
[jubilee]
is
Bina.
This
horn
here
united
with
this
male,
who
is
called
Ben-Shemen,
Bina.
The
exit
and
planting
of
the
vineyard,
Malchut,
were
done
only
because
of
her
ascent
to
Bina,
to
the
male,
as
it
is
written,
“And
he
dug
it,
and
cleared
it
of
stones.”
464)
Ben-Shemen
[son
of
oil]
is
like
Ben-Horin
[son
of
free],
Bina.
And
both
of
them—Ben-Shemen
and
Yovel—are
Bina.
It
is
called
Shemen
[oil]
because
oil
and
Gadlut
are
extended
from
there,
from
Bina,
to
light
the
candles,
until
this
horn,
Malchut,
takes
them
and
collects
them.
It
is
also
called
“the
horn
of
the
Yovel,”
and
for
this
reason,
the
kingship
of
the
house
of
David
was
anointed,
since
he
was
anointed
with
a
horn
and
was
united
in
it.
465)
How
was
the
vineyard
born
and
came
out
of
the
horn
of
Ben-Shemen
through
her
ascent
to
Bina?
It
is
written,
“And
he
dug
it,”
meaning
he
restricted
it
and
fenced
it
all
around
like
a
ring
that
surrounds
from
all
sides.
The
writing
brings
the
correction
of
the
vineyard
from
its
Katnut
to
its
Gadlut,
which
is
done
due
to
its
ascent
to
Bina.
First,
when
Malchut
rose
to
Bina,
it
is
considered
that
the
Yod
entered
the
light
of
Bina
and
became
Avir.
Then
Bina
was
diminished
into
VAK
since
at
that
time,
ELEH
fell
from
her
to
ZON
and
she
remained
in
MI.
Then
ZON,
too,
were
diminished
into
VAK.
It
is
written
about
it
that
the
writing
says,
“And
he
dug
it,”
meaning
surrounded
it
from
all
sides,
diminishing
it
into
VAK
because
of
the
Yod
that
entered
the
light
of
Bina
and
made
the
Avir,
the
level
of
Ruach,
meaning
VAK.
“And
cleared
it
of
stones”
means
that
he
removed
from
the
vineyard
and
from
his
lot
all
those
big
ones
and
all
those
ministers,
and
all
the
lower
Ketarim.
Through
the
ascent
of
Malchut
to
Bina,
she
was
diminished
into
VAK
without
a
Rosh,
and
the
Emanator
removed
from
Malchut
all
the
great
forces
of
the
Sitra
Achra
that
were
attached
to
Malchut.
This
is
so
because
after
she
was
diminished
into
VAK,
they
have
nothing
to
suckle
from
her,
and
then
he,
Bina,
takes
the
vineyard
into
his
lot,
meaning
that
she
adhered
to
Bina
and
became
a
part
of
the
Bina,
as
it
is
written,
“For
the
portion
of
the
Lord
is
His
people,
Jacob
the
lot
of
His
inheritance.”
This
is
so
because
since
Malchut
became
a
part
of
Bina,
Israel
became
a
part
of
Bina,
too,
since
they
are
attached
to
her.
466)
“And
[He]
planted
it
with
the
choicest
vine,”
as
it
is
written,
“Yet
I
had
planted
you
a
noble
vine,
wholly
a
seed
of
truth.”
It
writes,
“Wholly”
with
the
letter
Hey,
like
any
Hey,
which
is
Malchut.
This
is
so
because
by
Bina
lowering
the
Yod
from
the
Avir
once
more,
and
bringing
ELEH
back
to
her,
the
left
line,
Shuruk,
came
out,
meaning
the
light
of
Hochma
without
Hassadim,
and
Bina
imparted
these
Mochin
to
the
Malchut.
At
that
time,
every
Hey
is
a
seed
of
truth
because
the
light
of
Hochma
that
illuminates
the
Bina
to
the
vineyard
is
called
“truth.”
From
that
state,
from
the
light
of
Shuruk,
Abraham
began
to
beget
Isaac
above,
since
he
is
considered
that
Shuruk.
And
out
of
that
came
the
seed
of
truth,
since
illumination
of
Hochma
is
called
“truth,”
as
it
is
written,
“So
shall
your
seed
be,”
since
when
this
left
line
shines
in
Malchut,
Malchut
is
called
Koh.
It
is
all
one
thing:
Shuruk,
seed
of
truth,
the
birth
of
Isaac,
“so
shall
your
seed
be.”
They
are
all
one
thing—the
illumination
of
the
left
line
from
Bina.
Happy
are
Israel,
for
they
inherit
this
great
inheritance,
since
these
Mochin
are
called
inheritance
because
they
are
from
above
ZON,
and
ZON
receive
them
from
AVI
by
inheritance.
Israel,
too,
like
a
son
who
inherits
from
his
father
and
is
rewarded
with
it
even
though
it
is
not
the
deed
of
his
own
hands,
ZON
is
rewarded
with
Mochin
of
Bina,
although
for
themselves,
they
have
nothing
of
him.
And
so
are
Israel
from
ZON.
467)
“And
[He]
built
a
tower
in
the
midst
of
it.”
What
is
a
tower?
It
is
written,
“The
name
of
the
Lord
is
a
strong
tower:
the
righteous
runs
into
it,
and
is
set
up
on
high.”
The
righteous
runs
indeed,
since
with
respect
to
the
illumination
of
Shuruk,
Malchut
cannot
exist
because
she
is
Hochma
without
Hassadim,
and
the
construction
of
the
tower
means
clothing
of
Hochma
in
Hassadim,
at
which
time
“the
righteous
runs
into
it,
and
is
set
up
on
high,”
and
not
before.
468)
“And
also
hewed
out
a
wine
vat
in
it.”
This
is
the
gate
of
Tzedek,
as
it
is
written,
“Open
to
me
the
gates
of
justice.”
The
screen
of
Hirik,
upon
which
the
level
of
Hassadim
and
the
middle
line
are
extended,
without
it,
the
Hochma
would
not
shine.
This
is
the
reason
why
there
is
integration
of
Hochma
in
these
Hassadim.
What
is
the
meaning
of
“Open
to
me
the
gates
of
justice”?
Anyone
from
Israel
who
is
circumcised
enters
through
both
of
them
and
is
rewarded
with
both
of
them—the
tower
and
the
wine
vat.
The
tower
is
integration
of
Hochma
in
Hassadim;
the
wine
vat
is
integration
of
Hassadim
in
Hochma.
This
is
why
David
asked,
“Open
to
me
the
gates
of
justice,”
to
be
rewarded
with
both.
469)
One
who
offers
his
son
as
a
sacrifice
of
circumcision
admits
him
into
the
holy
Name.
It
is
upon
this
sign
that
the
heaven
and
earth
exist,
as
it
is
written,
“Were
it
not
for
My
covenant
day
and
night,
I
have
not
appointed
the
ordinances
of
heaven
and
earth.”
That
celebrator
is
rewarded
with
everything,
and
he
is
rewarded
with
seeing
the
Creator
face-to-face
on
that
day.
470)
Happy
are
we,
for
we
have
been
rewarded
with
this
day,
and
happy
is
he
with
us.
This
son
that
is
born
to
him
is
called
upon
as
it
is
written,
“Every
one
that
is
called
by
My
name,
and
whom
I
have
created
for
My
glory,
I
have
formed
him,
yea,
I
have
made
him,”
and
also,
“And
all
thy
children
shall
be
taught
of
the
Lord.”
475)
Rabbi
Shimon
said,
“Since
the
secrets
have
been
revealed
between
the
host
and
his
friends
so
much,
they
were
sentenced
to
exile
among
the
friends
in
Babel
and
to
learn
their
ways,
and
the
secrets
will
be
covered
among
them.
This
is
so
because
the
secrets
will
be
revealed
only
among
us,
for
the
Creator
concurred
with
us
and
the
matters
will
be
revealed
through
us.”
476)
The
Creator
is
destined
to
declare
His
sons,
as
it
is
written,
“Then
shall
your
light
break
forth
as
the
morning,
and
your
healing
shall
spring
forth
speedily.”