The
Rooms
of
the
Tabernacle
520)
The
Rosh
of
the
King
is
established
in
HG.
GAR,
HBD,
are
called
Rosh.
The
King
is
ZA.
Because
HBD
are
not
permanent
in
ZA,
but
only
during
prayer,
on
appointed
days,
and
on
Sabbaths,
they
are
not
regarded
as
HB
but
as
HG,
VAK.
This
is
the
big
difference
between
AA—whose
GAR
is
permanent
and
they
are
actual
GAR,
entirely
mercy—and
ZA—whose
GAR
are
not
permanent.
For
this
reason,
even
when
he
has
GAR,
which
are
HBD,
they
are
regarded
for
it
as
HGT
and
there
are
judgments
in
them.
Also,
The
Zohar
does
not
consider
Tifferet
either
because
even
in
AA,
Daat
is
considered
Rosh.
Rather,
it
is
Tifferet
that
rose
to
the
Rosh
and
decided
between
Hochma
and
Bina,
and
therefore
became
the
phase
of
Rosh.
This
is
why
there
is
no
initiation
in
it.
Hair
hangs
down
from
the
Rosh
of
ZA,
hairs
over
hairs.
These
are
all
the
extensions
by
which
upper
degrees
and
lower
ones
unite.
That
is,
through
them,
the
lower
degree
rises
to
the
upper
one
and
they
become
one.
The
masters
of
the
masters
are
drawn
out
of
the
hairs,
the
true
ones,
who
are
weighty,
who
sigh
and
cry,
the
litigators,
the
merciful,
the
flavors
of
Torah,
the
secrets
of
Torah,
purities,
and
impurities.
All
are
called
“the
hairs
of
the
King,”
meaning
extensions
that
extend
from
the
holy
King.
And
everything
comes
down
form
the
hidden
Atik,
AA.
In
the
first
degree,
the
bottom
Hey
rose
to
NE
and
ended
the
degree
there,
and
the
AHP
fell
from
it
to
the
degree
below
it,
which
is
the
second
restriction.
This
is
the
degree
of
Rosh
of
SAG
of
AK.
However,
no
change
at
all
took
place
in
Rosh
of
SAG
itself.
Rather,
a
new
degree
of
ten
Sefirot
emerged
and
hung
down
the
ten
Sefirot
of
Rosh
of
SAG
of
AK.
It
is
called
“Partzuf
Se’arot
[hairs]
of
Rosh
of
SAG,”
and
the
part
that
remained
in
the
degree—GE
and
NE—are
called
“Se’arot
Rosh
[hairs
of
the
head].”
The
part
that
came
out
of
the
degree
of
Rosh
of
SAG,
which
are
AHP
that
fell
to
the
degree
below
it,
to
GAR
of
Nekudim,
is
called
“Se’arot
Dikna
[beard
hair]
of
Rosh
of
SAG.
In
the
world
of
correction,
the
Partzuf
Se’arot
hangs
on
the
Rosh
of
AA,
whose
AHP,
which
are
Se’arot
Dikna,
fell
to
the
degree
below
it,
AVI
of
Atzilut,
which
are
clothed
there
during
Katnut.
During
Gadlut,
when
the
coupling
of
AB
SAG
of
AK
is
done,
lowering
the
bottom
Hey
from
the
sides
of
Rosh
of
SAG
of
AK
to
the
Sium
[end]
of
its
Dikna,
the
Dikna
of
SAG
rises
and
bonds
with
the
Se’arot
of
the
Rosh
into
one
degree.
At
that
time,
the
bottom
Hey
descends
from
the
sides
of
the
Rosh
of
AA
to
the
Sium
of
its
Dikna,
and
Dikna
of
AA
returns
and
rises
to
the
Se’arot
Rosh
of
AA,
and
bonds
with
him
into
one
degree.
Upon
its
return,
it
raises
AVI
along
with
it
to
Rosh
AA,
where
they
receive
from
HS
[Hochma
Stimaa]
of
AA.
After
the
ascent
of
Dikna
with
AVI
to
Rosh
AA,
all
the
half-degrees
below
them—that
fell
to
the
degrees
below
them—are
drawn
after
them
and
rise
back
to
their
degrees.
Thus,
each
lower
degree—which
during
Katnut
had
the
AHP
from
the
upper
one—rises
with
these
AHP
to
the
upper
one,
as
well.
This
is
so
because
YESHSUT
rise
to
AVI
through
AHP
of
AVI,
where
they
were
in
Katnut.
Also,
ZON
rise
to
YESHSUT
through
AHP
of
YESHSUT,
where
they
were
in
Katnut,
and
the
souls
of
the
righteous
rise
to
ZON
through
AHP
of
ZON,
where
they
were
during
the
Katnut.
Thus,
each
ascent
of
the
lower
one
to
the
upper
one
in
order
to
unite
into
one
with
it
is
done
through
Se’arot
Dikna
of
AA
that
raised
AVI
to
Rosh
of
AA,
after
which
comes
the
ascent
of
each
lower
to
the
upper.
The
Se’arot
are
the
whole
extension
by
which
the
upper
degrees
and
lower
degrees
unite
into
one,
since
through
them,
each
inferior
degree
rises
to
its
superior.
Thus,
AVI
rise
to
AA,
YESHSUT
to
AVI,
ZON
to
YESHSUT,
and
the
souls
of
the
righteous
to
ZON.
All
the
Mochin
of
Atzilut
and
BYA,
Katnut
and
Gadlut,
emerge
from
Partzuf
Se’arot
in
Rosh
AA.
The
degrees
of
the
souls
of
the
righteous
extend
from
Partzuf
Se’arot
on
Rosh
ZA.
The
masters
of
masters
extend
from
them,
the
degree
of
GAR
of
GAR,
Hochma,
as
well
as
the
true
ones,
Bina,
the
weighty,
Daat,
the
middle
line,
which
weighs
the
illumination
of
right
and
left
so
they
can
shine
together,
and
the
sighing
and
the
crying,
who
are
dominated
by
the
left
line
without
right,
from
which
harsh
judgments
are
extended.
All
who
are
attached
to
it
weep
and
wail.
They
are
called
“the
sighing”
and
“the
crying,”
and
they
are
also
called
“litigators.”
When
the
middle
line
unites
the
left
with
the
right,
the
merciful
ones
come
out
of
the
middle
line.
And
likewise
with
the
flavors
of
Torah,
as
it
is
written,
“Taste
and
see
that
the
Lord
is
good,”
and
the
secrets
of
the
Torah.
During
Gadlut,
purity
is
extended
from
them,
and
during
Katnut,
impurity
is
extended
from
them.
They
are
all
regarded
as
the
King’s
hair,
extensions
that
are
drawn
from
the
holy
King,
since
all
the
kinds
of
extensions
from
ZA
come
from
his
Se’arot.
Se’arot
Rosh
of
AA
are
the
root
of
Se’arot
Rosh
ZA.
521)
The
Metzah
[forehead]
of
the
king,
the
Metzah
of
ZA,
is
counting
of
the
wicked.
When
their
works
are
counted
and
their
iniquity
disclosed,
it
is
called
“Metzah
of
the
King.”
Gevura
increases
in
her
judgments
and
expands
on
her
side,
and
this
differs
from
the
Metzah
of
the
holy
Atik,
which
is
called
Ratzon
[desire].
The
two
Oznayim
[ears],
upper
AVI,
are
GAR
of
Bina.
Metzah
is
Daat,
which
makes
a
coupling
with
AVI,
since
there
the
screen
is
established
from
the
Yod,
Malchut,
which
rose
to
the
light
of
Bina
and
diminished
it
into
Avir,
light
of
Hassadim.
AVI
mate
on
this
screen
of
the
Yod
inside
the
Metzah
in
a
great
and
very
wonderful
coupling
to
impart
light
of
Hassadim
upon
all
the
worlds.
This
coupling
does
not
stop
and
there
is
none
like
it
in
another
degree.
Therefore,
the
Yod
never
comes
down
from
the
Avir
of
AVI,
for
if
it
did,
this
great
and
wonderful
coupling
would
stop.
It
is
written,
“Because
He
desires
mercy
[Hesed].”
“Because
He”
is
Bina,
desires
the
great
coupling
to
impart
Hassadim,
and
does
not
desire
the
Yod
to
come
down
from
her
Avir
and
to
give
light
of
Hochma.
This
is
why
Metzah
of
AA
is
called
the
Metzah
of
the
Ratzon
[desire],
since
the
judgments
in
the
Yod
that
rose
there
were
established
as
a
screen
that
makes
a
coupling
with
upper
AVI
due
to
the
desire
to
bestow
upon
the
worlds
from
the
light
of
Hassadim
that
is
extended
from
the
coupling
of
upper
AVI
that
does
not
stop.
However,
when
the
Metzah
of
ZA
does
not
receive
from
Metzah
of
AA,
the
great
coupling
of
upper
AVI
on
the
judgments
of
the
Yod
that
entered
the
light
of
Bina
is
absent
there,
and
this
screen
of
Yod
serves
only
to
punish
the
wicked
who
have
sinned
so
they
do
not
enjoy
the
light
of
Hochma.
For
this
reason,
she
entered
the
light
and
diminished
into
Avir.
When
the
iniquities
of
the
lower
ones
have
been
disclosed
and
they
are
unfit
for
reception
of
light
of
Hochma,
the
Metzah
of
the
King
serves
to
take
this
light
away
from
them
through
the
ascension
of
the
Yod
to
the
light
that
is
there,
diminishing
it
into
Avir.
The
Gevura
intensifies
in
her
judgments,
to
sentence
the
wicked,
and
spreads
on
her
side
so
the
judgment
spreads
out
to
make
the
light
disappear
from
the
wicked
and
to
punish
them.
In
the
Metzah
of
Atik,
who
is
AA,
this
screen
is
set
up
in
his
Metzah
to
mate
upper
AVI
in
a
never
ending
coupling.
Hence,
when
the
Yod
that
rose
into
the
light
that
is
there
became
a
screen,
it
is
highly
desirable
because
the
great
coupling
of
upper
AVI
was
made
on
her,
and
this
is
why
it
is
called
the
Metzah
of
the
Ratzon.
522)
The
King’s
eyes,
meaning
the
watching
over
everyone,
watching
over
upper
and
over
lower,
and
all
the
guards
of
the
King
are
called
“eyes.”
In
the
eyes,
the
colors
white,
red,
and
green
unite,
and
all
the
King’s
guards
are
called
by
these
colors,
each
according
to
his
manner.
And
all
of
them
are
called
“the
colors
of
the
eyes.
As
the
King’s
guarding
appears,
so
the
colors
awaken.
Supervision
of
Hesed
is
white,
of
judgment
is
red,
and
of
mercy
is
green.
Supervision
is
Hochma,
since
supervision
is
from
the
light
of
Hochma,
as
it
is
written,
“You
have
made
them
all
in
wisdom.”
Eyes
are
the
supervision,
Hochma,
and
the
three
colors
of
the
eyes
are
three
lines,
since
Hochma
appears
only
over
all
of
them
together.
For
this
reason,
a
color
is
special
supervision,
as
it
is
part
of
Hochma.
523)
The
eyebrows
are
called
“the
place
that
gives
supervision
to
all
the
colors
of
the
guards.”
These
brows,
in
regard
to
what
is
below,
in
regard
to
the
eyes,
are
brows,
to
look
and
to
extend
from
the
river
that
stretches
out,
Bina.
It
is
a
place
to
draw
from
the
river,
to
bathe
in
the
whiteness
of
Atik,
the
light
of
Hassadim,
the
milk
that
is
extended
from
Ima.
When
the
Gevura
spreads,
meaning
left
line,
and
the
eyes,
Hochma,
are
blazing
in
red
from
all
the
judgments
because
she
is
Hochma
without
Hassadim,
the
holy
Atik,
Keter,
shines
his
whiteness,
the
light
of
Hassadim,
and
blazes
in
Ima,
in
upper
AVI.
And
then
she
is
filled
with
milk,
light
of
Hassadim,
which
she
received
from
Keter,
and
nurses
those
eyes.
Then
all
the
eyes
bathe
in
the
milk
of
upper
Ima
that
is
always
flowing
out.
Hochma,
the
eyes,
clothe
in
Hassadim.
The
eyes
both
in
milk,
as
it
is
written,
“His
eyes
are
like
doves
beside
streams
of
water,
bathed
in
milk,
and
reposed
in
their
setting,”
meaning
they
are
bathing
in
the
mother’s
milk
that
always
and
incessantly
flows,
since
the
coupling
of
upper
AVI
never
stops.
The
Se’arot
[hairs],
which
are
called
“eyebrows,”
are
the
forces
of
judgment
that
extend
from
the
Metzah,
from
the
screen
of
the
Yod
in
the
Avir
that
is
there,
on
which
upper
AVI
mate
in
a
never
ending
coupling,
and
they
are
hanging
at
the
end
of
the
Metzah.
For
this
reason,
they
have
the
power
to
evoke
upper
Ima
to
impart
her
milk,
light
of
Hassadim,
to
wash
the
eyes
in
it,
meaning
Hochma.
Were
it
not
for
these
Se’arot,
upper
Ima
would
not
be
imparting
Hassadim
for
washing
the
eyes,
and
without
Hassadim,
Hochma
cannot
shine.
This
is
regarded
as
the
eyes
blazing
in
the
color
red.
The
brows
evoke
upper
Ima
to
impart
Hassadim
for
washing
the
eyes.
Without
those
Hassadim,
Hochma
would
not
shine.
It
follows
that
the
eyebrows
give
the
power
to
supervise
to
all
the
guards.
They
give
Hochma
the
strength
to
illuminate,
for
without
them
she
would
not
shine.
These
eyebrows,
with
respect
to
what
is
below,
toward
the
eyes,
are
eyebrows,
to
look
and
to
draw
from
the
river
that
is
extended
and
comes
out,
Bina,
because
they
are
those
judgments
in
the
Metzah
itself.
However,
those
that
are
in
the
Metzah
are
for
the
coupling
of
upper
AVI,
and
those
that
have
breached
and
went
outside
are
for
what
is
below
the
forehead,
for
the
eyes.
524)
The
Hotem
of
the
holy
King,
ZA,
is
the
correction
of
the
Partzuf
when
the
Gevurot
expand
and
unite.
These
Gevurot
unite
and
come
out
in
one
Gevura,
and
when
the
judgments
awaken
and
come
out,
each
from
his
side,
they
are
perfumed
in
the
smoke
of
the
altar.
Then
it
is
written,
“And
the
Lord
smelled
the
sweet
savor.”
Hotem
of
Atik
of
AA
is
different
in
that
it
does
not
need
the
smoke
of
the
altar
because
it
is
considered
completely
Erech
Apaim
[Aramaic:
having
a
long
face],
and
the
illumination
of
HS
is
called
“His
Hotem.”
King
David
commented
about
this,
“A
praise
of
David.”
The
Hotem
is
the
middle
line
that
unites
the
two
lines,
the
two
eyes,
since
there
are
two
times
HBD
in
the
Rosh:
1)
two
Oznayim
and
a
Metzah,
HBD
or
upper
AVI,
in
which
Hochma
disappears;
2)
two
Einayim
and
a
Hotem,
HBD
of
YESHSUT,
in
which
the
Hochma
appears
through
the
middle
line,
Hotem.
The
middle
line
carries
the
two
kinds
of
judgments
of
the
screen
of
Hirik,
the
screen
of
the
first
restriction
and
of
the
second
restriction.
It
also
contains
judgments
in
the
left
line,
its
superior,
and
judgments
in
the
upper
one
must
be
in
the
lower
one.
It
follows
that
there
are
three
kinds
of
judgments
in
it:
upper
judgments
of
the
left
line
from
the
dot
of
Shuruk,
two
kinds
of
judgments
of
the
screen
of
the
dot
of
Hirik,
and
when
they
unite,
the
power
of
the
middle
line
is
complemented,
deciding
and
unifying
the
two
lines.
Out
of
that
unification,
the
middle
line,
called
Hotem,
is
made
and
reveals
the
Hochma.
However,
when
they
unite,
they
all
rise
to
the
upper
Gevura,
to
judgments
of
the
left
line,
and
are
perfumed
there.
These
judgments
were
included
in
Gevura
of
the
left
line,
and
from
there
they
come
out
and
operate.
If
their
unification
is
spoiled
and
they
act
separately,
they
can
be
corrected
only
by
the
smoke
of
the
altar
that
rises
from
the
offerings,
since
the
smoke
of
the
offering
includes
the
unification
of
three
kinds
of
Gevurot,
each
of
which
comes
out
to
its
side,
they
are
not
united,
and
the
smoke
of
the
altar
reunites
them.
Then
it
is
written,
“And
the
Lord
smelled
the
sweet
savor,”
when
Hochma,
called
“savor,”
appears.
This
is
so
in
the
Hotem
of
ZA,
where
Hochma
of
YESHSUT
appears.
This
Hochma
appears
only
through
the
correction
of
the
judgments,
savor.
However,
it
is
not
actual
Hochma,
but
Bina
that
returned
to
being
Hochma.
But
Hotem
of
AA
does
not
need
corrections
because
his
actual
Hochma,
called
HS,
shines
in
him.
He
is
called
Hotem
from
the
words
“boundary”
and
“end,”
as
it
is
written,
“And
My
praise
I
will
restrain
for
you.”
Restrain
comes
from
the
word
sealing,
as
in
sealing
that
ends
the
illumination,
which
is
called
“praise,”
as
in
the
verse,
“When
His
lamp
shone
over
my
head,”
and
the
illumination
of
the
Hotem
is
called
“praise.”
525)
The
Oznayim
of
the
King
are
when
the
will
is
present
and
Ima
nurses
the
light
of
Hassadim
to
ZA,
and
the
illumination
of
holy
Atik
illuminates.
Then
the
illumination
of
the
two
Mochot
[“brains/minds”]
awakens,
and
the
illumination
of
AVI
and
all
those
that
are
called
“the
Mochot
of
the
King”
are
flaming
together.
When
they
are
flaming,
they
are
called
“the
ears
of
the
Creator”
because
the
prayers
of
Israel
have
been
received.
Then
there
is
awakening
for
better
and
for
worse,
and
in
this
awakening
the
fowls
awaken,
meaning
receive
the
voices
of
the
world,
and
all
of
them
are
called
“the
ears
of
the
Creator.”
There
is
illumination
of
three
Mochin
HBD
for
dispensing
the
Hochma,
and
there
is
illumination
of
two
Mochin
HB
alone
for
dispensing
the
Hassadim.
The
two
Oznayim
are
upper
AVI,
which
impart
Hassadim
in
a
never
ending
coupling,
which
are
illumination
of
two
Mochin.
When
the
will
is
present
and
Ima
nurses,
upper
Ima
nurses
the
light
of
Hassadim
to
ZA,
and
the
illumination
of
the
holy
Atik
illuminates
because
the
light
of
Hassadim
is
extended
from
the
illumination
of
Keter,
holy
Atik.
At
that
time
the
illumination
of
the
two
Mochot
awakens
and
a
coupling
is
made
of
two
Mochin
to
impart
Hassadim
to
ZA,
and
illumination
of
AVI,
which
is
a
coupling
of
upper
AVI,
and
all
those
who
are
called
“the
Mochot
of
the
King,”
HB,
since
only
HB
are
called
“the
Mochin
of
the
King.”
But
the
Daat
is
essentially
only
Tifferet
that
rose
and
decided
between
HB,
hence
it
is
not
a
complete
Moach.
When
they
are
flaming
together
they
are
called
“the
Oznayim
of
the
Creator”
for
two
reasons:
1)
Because
of
the
prayers
of
Israel,
who
prayed
for
disclosure
of
light
of
Hassadim,
their
prayer
was
answered
and
the
Hassadim
flowed
out.
This
is
why
they
are
called
“Oznayim”
[ears],
which
hear
the
prayer.
2)
There
is
a
sentence
there.
Is
the
screen,
on
which
the
coupling
was
made,
good
or
bad?
In
Katnut
it
is
bad,
for
then
it
punishes
the
wicked.
And
in
Gadlut
it
is
good,
for
it
is
all
mercy.
This
is
why
they
are
called
Oznayim,
from
the
words
Moznayim
[scales]
of
the
sentence.
In
this
awakening,
the
winged
ones,
the
angels
that
receive
the
voices
of
the
world,
meaning
raising
of
MAN,
awaken
through
the
coupling
of
upper
AVI
to
raise
MAN
there.
526)
The
face
of
the
King,
who
is
ZA,
is
the
illumination
of
AVI
and
their
expansion
over
the
three
dots—Holam,
Shuruk,
and
Hirik—that
shine
in
Holam,
encircle
in
Shuruk,
and
flame
in
Hirik,
in
this
Rosh
of
the
King.
Then
testimony
is
extended
from
them,
which
is
illumination
of
Hochma,
which
testifies
in
the
King,
ZA.
The
shape
of
the
King
is
more
dignified
than
all.
At
the
Rosh,
there
is
the
upper
Hesed
and
Gevura.
The
illumination
of
AVI
divides:
illumination
of
Aba
into
three
lights,
and
illumination
of
Ima
into
two
lights,
thus
five
lights.
HG
are
included
in
one
light,
thus
six.
Hesed
is
crowns
and
flames
in
the
two
lights
that
illuminated,
and
they
are
eight,
and
Gevura
illuminates
in
one
light,
thus
nine
lights.
When
all
the
lights
join
together,
they
are
called
“the
shape
of
the
King,”
and
then
it
is
written,
“The
Lord
will
go
forth
like
a
mighty
man;
He
will
arouse
zeal
like
a
man
of
war,”
since
illumination
of
Hochma
is
extended
only
in
Gevura.
The
lights
of
upper
Bina,
which
came
out
of
Rosh
of
AA,
which
is
AVI,
is
complemented
in
three
dots—Holam,
Shuruk,
Hirik.
First,
the
dot
of
Holam
comes
out,
the
ascent
of
Malchut
to
Bina.
At
that
time
Bina
divides
into
two
halves.
Keter
and
Hochma
that
remained
in
the
degree
were
established
as
GAR,
HBD,
although
there
is
only
light
of
Hassadim
in
them.
They
are
called
Aba
or
upper
AVI.
ZAT
of
Bina
are
called
Ima,
were
divided
into
KH
in
lights
of
NR
that
remained
in
the
degree
in
VAK,
and
to
Bina
and
TM
that
fell
to
the
degree
of
ZA.
Upon
the
exit
of
the
dot
of
Holam,
which
is
the
ascent
of
Malchut
to
Bina,
upper
Bina
divided
into
two
degrees—Aba,
which
is
GAR
of
Bina,
and
Ima,
which
is
ZAT
of
Bina.
Aba
was
established
with
GAR,
the
three
lights
HBD,
and
they
are
also
called
upper
AVI.
Ima
is
in
two
vessels,
KH,
with
two
lights
NR,
which
was
not
established
in
GAR
because
she
needed
the
light
of
Hochma,
she,
too,
is
called
YESHSUT,
and
this
is
the
Holam.
Afterwards
the
dot
of
Shuruk
emerges.
It
is
the
descent
of
Malchut
from
Bina
to
her
own
place,
where
Bina
and
TM
that
fell
from
Ima
rise
back
up
and
unite
in
the
degree
of
Ima.
Then
she
is
completed
with
five
vessels
KH,
Bina,
and
TM,
and
with
five
lights
NRNHY.
However,
the
Bina
and
TM
that
rose
did
not
completely
join
in
KH.
Rather,
KH
that
remained
in
the
degree
were
established
as
the
right
line,
Hesed,
and
Bina
and
TM
that
fell
and
returned
were
established
as
the
left
line,
Gevura,
and
the
domination
was
to
the
left
line.
At
that
time,
the
dot
of
Shuruk
came
out,
returning
Bina
and
TM
to
their
degree
and
being
established
as
the
left
line,
Gevura,
and
the
KH
as
the
right
line,
Hesed,
but
dominated
by
the
light
of
the
left.
The
light
of
the
right,
Hesed,
disappeared
from
there,
and
this
is
the
Shuruk.
Afterwards
the
dot
of
Hirik
comes
out.
This
is
the
arrival
of
the
middle
line
that
unites
the
two
lines
HG
in
one
another,
sustaining
the
illumination
of
both.
Then
Keter
is
crowned
by
the
decision
of
the
middle
line,
spreading
in
two
lights,
in
the
right
line,
which
is
Hesed,
and
in
the
left
line,
which
is
Gevura,
meaning
through
the
middle
line.
There
are
two
discernments
in
that:
1)
After
they
unite,
only
the
right
line,
Hesed,
illuminates.
2)
Once
they
have
united,
the
light
of
the
left
illuminates
in
clothing
of
the
right.
That
is,
afterwards
it
is
crowned
a
second
time
and
the
Gevura—light
of
the
left
line—shines
in
its
illumination
by
clothing
in
Hesed.
This
is
the
dot
of
Hirik.
When
all
of
these
lights
unite,
they
are
called
“the
shape
of
the
King.”
527)
The
lips
of
the
King.
When
the
light
of
Aba
illuminated,
meaning
upper
AVI,
it
illuminated
in
three
lights.
1.
Hochma,
light
of
upper
Hesed.
2.
Bina,
light
of
the
Moach
of
the
King.
3.
Daat,
when
the
Yod
rose
to
the
Avir
and
the
light
remained
hanging
still
until
the
light
of
Ima
illuminated,
meaning
YESHSUT.
Then
the
Yod
went
out
of
the
Avir
once
more,
the
light
returned
to
its
place,
and
five
lights
illuminated
in
five
vessels.
528)
From
what
did
Ima
illuminate?
Two
Yesodot
[plural
of
Yesod]
were
established
from
the
Malchut
that
rose
to
the
place
of
Bina,
since
they
were
incorporated
in
one
another
and
the
Malchut
that
acquired
the
form
of
Bina
became
Yesod
of
Bina
in
Aba,
and
the
form
of
Malchut
herself
became
Yesod
of
Hochma
of
Aba,
which
is
called
“a
trail.”
It
clung
to
it
as
a
male
to
a
Nukva,
which
is
the
50th
gate,
and
the
trail
of
Hochma
of
Aba
illuminated
in
the
path
of
Bina
of
Aba,
and
Bina
in
Aba
was
impregnated
and
gave
birth
to
five
lights—KHB
TM
of
Ima—who
is
YESHSUT,
in
the
same
order
as
the
three
dots
Holam,
Shuruk,
Hirik.
Fifty
gates
of
many
lights
were
carved
of
these
five
lights,
which
are
KHB
TM,
and
each
of
them
comprises
ten
Sefirot,
thus
they
are
fifty.
Opposite
them
are
49
pure
faces
and
49
impure
faces
in
the
Torah.
One
remains
uncounted—the
50th
gate—and
that
one
illuminates
everything.
This
is
the
trail
of
Aba,
who
is
Moses,
to
whom
the
50th
gate
was
given,
too.
That
light
of
Aba,
the
third
light,
remains
hanging
until
the
light
of
Ima
illuminates.
It
remains
hanging
even
after
the
exit
of
the
Yod
from
Avir
of
Ima
because
in
Aba,
the
Yod
never
comes
out
of
his
Avir.
When
AVI
join
together
and
clothe
in
the
King,
ZA,
they
are
called
“the
King’s
lips.”
Aba
dresses
in
the
upper
lip
and
Ima
in
the
lower
lip.
This
is
why
He
sentences
words
of
truth.
529)
The
opening
of
the
mouth
depends
on
the
lips
of
ZA
because
Daat
is
concealed
in
the
mouth
of
the
King,
who
is
called
Tifferet,
ZA,
since
Daat
is
the
expansion
of
Tifferet,
ZA,
which
is
ZA
that
rose
and
became
the
middle
line
to
unite
AVI.
All
the
treasures
and
the
colors
united
in
Daat,
as
it
is
the
middle
line.
Also,
that
Daat
is
concealed
in
the
king’s
mouth
and
fills
all
the
rooms
and
corridors,
meaning
it
expanded
in
HGT
NHY
of
ZA,
as
HGT
are
called
“rooms”
and
NHY
are
corridors.
When
the
light
of
Daat
awakens
and
comes
out,
it
is
called
“the
mouth
of
the
Creator.”
When
the
lips,
which
are
the
two
lights
of
AVI,
meet
the
light
of
Daat,
they
unite
through
it
into
one,
and
the
matters
are
determined
in
truth,
in
Hochma
[wisdom],
Tevuna
[intelligence],
and
Daat
[knowledge].
Then
all
the
words
of
the
Creator
are
decided
in
those
HBD.
530)
HBD
illuminate
in
Rosh
ZA
in
the
form
of
Ima.
From
there
they
expand
and
crown
in
the
Guf
of
ZA.
When
HBD
conjoin
in
one
crown,
they
are
the
King’s
palate,
which
is
at
the
beginning
of
the
Guf
and
is
called
“the
sweetness
of
the
King.”
This
is
why
it
is
written,
“Taste
and
see
that
the
Lord
is
good,”
since
the
sense
of
taste
is
in
the
palate.
Also,
all
the
King’s
rulers
and
ministers
depend
upon
this
palate,
as
it
is
written,
“And
by
the
breath
of
His
mouth
all
their
host.”
531)
There
is
the
wholeness
of
everything
in
this
palate,
and
because
of
this,
the
wholeness
is
seen
in
all
the
letters
are
in
it.
The
four
letters
Aleph-Het-Hey-Ayin
(AHHA)
are
from
the
outlet
of
the
throat.
The
letter
Aleph
is
the
light
of
holy
Atik,
the
most
hidden
of
all
that
are
hidden,
Keter.
The
letter
Het
is
the
light
of
Hochma,
which
is
not
found
and
is
unattained
because
it
was
concealed
in
Mocha
Stimaa
of
AA
and
does
not
extend
to
the
Partzufim
of
Atzilut,
as
it
is
written,
“Man
does
not
know
its
value.”
The
letter
Hey
is
light
of
Ima,
Bina,
which
returns
to
being
Hochma,
from
whom
arrives
all
the
Hochma
in
the
Partzufim
of
Atzilut.
It
shines,
drawn
out,
comes
out,
waters
all,
and
nurses
the
children,
ZON,
until
the
holy
ointment
comes
and
fills
the
righteous,
Yesod,
which
connects
with
the
bottom
Nukva,
Malchut,
which
is
blessed
by
him,
and
they
do
not
separate.
The
abundance
of
Ima
is
white
out
of
red,
that
is,
for
the
left,
red,
is
included
in
the
right,
which
is
white,
as
it
is
written,
“to
the
mountain
of
myrrh
and
to
the
hill
of
frankincense.”
This
verse
is
written
about
Ima,
for
myrrh
is
red
and
frankincense
is
white.
The
letter
Ayin
is
the
light
of
Ayin
(70)
faces
that
feed
on
the
wind
that
comes
out
of
the
mouth,
the
seventy
names
of
the
Creator,
ZA.
Corresponding
to
them
on
the
earth,
it
is
written
“All
the
persons
of
the
house
of
Jacob,
who
came
to
Egypt,
were
seventy,”
since
Jacob
is
a
tree
in
the
earth,
corresponding
to
ZA,
and
his
seventy
souls
are
seventy
branches
of
the
tree.
532)
From
those
four
letters
AHHA,
the
four
letters
Gimel-Yod-Kaf-Kof
(GYCK)
illuminate
from
the
outlet
of
the
palate.
From
the
Aleph
of
AHHA
shines
the
Gimel
of
GYCK,
which
is
a
good
reward
for
the
righteous,
which
is
called
a
Gemul
[reward],
meaning
Gimel.
It
is
written
about
that,
“Then
you
will
delight
in
the
Lord.”
From
the
letter
Het
of
AHHA
shines
the
Yod
of
GYCK,
Hochma,
and
is
completely
hidden
in
Yod,
hidden
on
all
its
sides,
for
there
is
no
white
in
it.
This
is
why
Hochma
is
not
present,
as
it
is
written,
“Nor
is
it
found
in
the
land
of
the
living.”
From
the
letter
Hey
of
AHHA
shines
the
Kaf
of
GYCK,
meaning
light
and
oil
of
the
ointment,
which
is
poured
out
of
Ima
to
a
place
called
Keren
[corner].
It
is
called
“Corner
of
the
Yovel”
because
“corner”
is
Malchut
and
Yovel
is
Bina.
When
Malchut
receives
the
abundance
of
Bina,
she
is
called
“the
corner
of
the
Yovel.”
This
is
the
kingdom
of
David,
and
this
is
why
there
is
anointing
for
the
kings
only
with
the
letter
Kaf
[also
means
spoon
in
Hebrew,
and
anointing
means
spreading
with
oil,
too].
533)
The
Kof
of
GYCK
illuminates
from
the
Ayin
of
AHHA,
as
the
Ayin
is
seventy,
having
seven
Sefirot
HGT
NHYM,
in
each
of
which
are
ten
Sefirot.
So
is
Kof
100
because
there
is
HBD
in
her
as
well,
the
perfection
of
the
ten
Sefirot.
For
this
reason,
there
is
the
perfection
of
everything
in
the
palate,
and
anyone
who
knows
this
secret
and
is
watchful
with
it
is
happy.
534)
The
Guf
of
the
King
is
the
expansion
of
the
Sefira
Tifferet,
in
which
the
colors
white
and
red
unite,
meaning
the
two
lines
right
and
left,
and
the
body—the
middle
line,
unites
them.
The
King’s
arms
are
the
lights
HG,
the
two
lines—right
and
left—and
the
Guf
is
the
middle
line
that
unites
them.
His
intestines
are
the
internality
and
are
corrected
in
Daat,
which
enters
the
Rosh
and
sentences
between
the
two
lines
HB,
expanding
to
the
internality
and
within
the
Guf,
Tifferet.
535)
The
thighs
unite
in
two
lights,
NH.
The
thighs
and
the
two
kidneys
unite
in
one
place
because
the
two
kidneys
are
NH
as
well,
where
all
the
ointment
is
collected,
and
all
the
oil
of
the
body.
From
there
is
extended
every
holy
ointment
to
the
Yesod
of
the
world,
meaning
to
Yesod,
from
a
place
called
“world,”
which
is
NH.
This
is
why
it
is
written,
“The
Lord
of
hosts
is
His
name,”
since
NH
is
“Hosts.”
536)
All
the
corrections
come
to
unite
in
the
Nukva
until
Yesod
receives
all
the
oil
of
the
holy
ointment
and
pours
it
to
the
Nukva,
Malchut,
who
is
blessed
by
it
when
the
judgments
are
established
below
and
established
above.
Also,
all
the
corrections
are
the
King’s,
which
are
the
holy
name,
in
joy
and
wholeness,
and
they
are
all
one.
Then
He
is
within
them,
as
it
is
written,
“God
takes
His
stand
in
His
own
congregation;
He
judges
in
the
midst
of
the
rulers.”
Hence
the
judgments
are
regarded
as
fire:
As
light
and
cooking
come
from
the
fire
when
it
is
set
up
in
the
right
vessels,
and
destroys
everything
when
it
is
not
set
up
properly,
so
are
the
judgments.
537)
When
the
judgments
are
not
set
up
below,
it
is
seemingly
so
above—all
the
corrections
are
not
established
so.
This
is
because
Ima
departs
from
over
the
children,
who
are
ZON,
the
children
do
not
nurse,
the
Yesod
does
not
pour
out
to
the
Nukva,
Malchut,
all
the
judgments
awaken,
and
the
strong
serpent
rules.
It
would
seem
that
all
the
corrections
of
the
King
have
departed
due
to
the
judgment.
Because
Nukva
is
not
blessed,
and
the
righteous,
Yesod,
is
not
receiving
for
her,
and
the
strong
serpent
rules.
Woe
unto
the
world,
which
suckles
from
them.
538)
Rabbi
Elazar
said,
“Rabbi
Shimon
revealed
all
these
corrections
so
he
would
not
come
to
the
next
world
disgraced.
Now
they
must
appear
for
the
friends,
for
they
know
and
understand
the
matters.”
Indeed,
they
must
know
them,
as
it
is
written,
“And
you
shall
know
that
I
am
the
Lord.”
It
is
written,
“And
you
shall
know
that
I
am
the
Lord,”
and
indeed
matters
have
been
reconciled
in
our
heart.
Happy
are
we
in
this
world
and
in
the
next.
539)
I
saw
Rabbi
Shimon
in
a
dream
and
I
asked
him,
“The
Yod
of
the
name
HaVaYaH
is
Hochma.
Why
is
the
letter
Hey
of
HaVaYaH
Bina?”
He
replied,
“It
is
written,
‘And
a
river
comes
out
of
Eden
to
water
the
garden.’
The
river
that
comes
out
of
Eden
is
Bina.
It
comes
out
of
Eden,
which
is
Hochma.
This
is
why
the
Yod
is
hidden
within
that
river,
meaning
Hochma,
and
the
Yod
spreads
the
light
of
Bina
above,
which
is
right,
and
below,
which
is
left,
which
are
four.
Afterwards,
Bina
brought
forth
a
son
beneath
her,
who
is
Vav,
the
middle
line,
and
became
as
the
letter
Hey.
This
is
why
Yod-Hey
is
HB.
Then
she
begot
and
brought
forth
that
son
and
placed
him
in
front
of
her.
This
is
why
he
is
Yod-Hey-Vav,
since
the
Vav
sat
before
her
so
she
would
nurse
it.
We
learn
about
it
that
the
Hey
was
initially
Dalet,
and
when
the
male,
Hochma,
conjoined
with
her,
she
was
conceived
with
one
son,
and
she
was
called
Hey.
Then
she
begot
him
and
brought
the
Vav,
meaning
that
son,
outside
of
her
and
placed
him
in
front
of
her.
It
is
written
about
that,
‘And
a
river
comes
out
of
Eden.’
This
is
Bina
that
comes
out
of
Hochma,
who
is
called
‘Eden,’
from
whom
she
came
out
to
water
the
garden,
Malchut,
to
nurse
it.”
540)
I
held
his
hands
and
kissed
him
on
his
hand.
With
this
refinement
I
awoke.
I
wept
and
laughed
and
three
days
went
by
without
me
eating
anything—one
because
of
joy,
one
because
I
was
not
privileged
with
seeing
him
another
time.
For
this
reason,
I
immediately
became
connected
to
Him,
since
when
the
law
shines
for
me,
I
see
His
shape
awakening
before
me.
Happy
are
the
righteous
in
this
world
and
in
the
next.
It
is
written
about
them,
“Surely
the
righteous
will
give
thanks
to
Your
name;
the
upright
will
dwell
in
Your
face.”