Explaining
the
Writings
According
to
the
Alphabet
of
Aleph-Tav
Bet-Shin
307.
It
is
written,
“And
king
Solomon
is
blessed.”
Why
is
he
called
this?
King
Solomon,
the
king
that
peace
is
his,
is
ZA,
since
it
is
written
in
several
places
“the
king,”
simply,
and
it
is
not
written
king
Solomon.
Simply
“king”
refers
to
the
house
of
David,
Malchut;
“king
Solomon”
to
the
king
that
peace
is
his,
ZA.
308.
“And
king
Solomon
is
blessed.”
“Blessed,”
since
then
the
springing
of
the
blessings
does
not
stop
above
and
below.
“Blessed,”
since
all
the
blessings
stem
from
there,
so
all
the
worlds
are
blessed
and
all
the
letters
shine,
all
in
one
connection,
in
one
wholeness.
309.
At
that
time,
the
final
letter
in
the
holy
name,
Malchut,
inherits
this
name,
so
she,
too,
will
be
blessed,
as
it
is
written,
“Blessed
be
the
Lord,
God
of
Israel,
who
spoke
with
His
mouth
with
my
father
David,”
who
is
Malchut.
310.
When
Malchut
is
called
“blessed,”
everything
is
a
complete
name
as
it
should
be,
and
all
the
worlds
are
blessed
from
the
origin
of
life,
Bina,
and
the
name
“blessed”
is
above
and
below,
at
times
above,
in
ZA,
and
at
times
below,
in
Malchut.
Happy
are
you,
holy
nation,
that
high
and
holy
secrets
are
revealed
to
you.
311.
When
the
letters
of
the
holy
name
connect,
the
Vav,
ZA,
descends
so
as
to
draw
the
Hey,
Malchut,
from
below
upward
to
be
in
one
connection.
This
is
the
meaning
of
the
alphabet
of
Aleph-Tav
Bet-Shin,
since
then
the
letters
of
the
alphabet
of
Aleph-Tav
Bet-Shin
descend
and
ascend.
Aleph
descends
to
the
Tav
to
draw
her
to
him,
so
they
will
connect
with
one
another;
Bet
rises
to
Shin
from
below
upward,
since
she
is
drawn
from
below,
from
Malchut,
and
wishes
to
be
crowned
with
her
husband,
ZA,
above.
312.
Aleph
is
Vav,
ZA,
who
wants
to
establish
the
bride,
Malchut,
with
these
songs
that
she
awakens
from
below
when
she
is
decorated,
and
ZA
gives
her
a
hand
to
draw
her
to
him,
and
the
letters
are
happy
with
each
other.
When
she
says
to
him,
“Draw
me,”
then
Aleph,
who
is
Vav,
ZA,
descends
to
the
Tav,
Malchut,
to
draw
her
to
him.
313.
When
she
says
“We
will
run
after
You,”
the
Bet,
Malchut,
ascends
and
runs
after
the
Shin,
who
is
Vav,
ZA,
and
then
she
enters
the
king’s
chambers,
which
are
three
dots,
GAR,
chambers,
HGT,
and
corridors
to
the
chambers,
which
is
the
shape
of
the
Shin,
in
which
there
are
three
dots
above,
which
are
the
chambers,
and
corridors
to
the
chambers,
which
are
the
three
letters
Vav
in
her,
and
her
base
at
the
bottom,
where
the
three
letters
Vav
connect,
and
this
is
the
combination
Bet-Shin.
314.
When
Malchut
says
“We
will
rejoice
and
delight
in
you,”
the
Gimel,
ZA,
comes
to
adhere
to
the
letter
Reish,
Malchut,
since
then
there
is
joy
and
good
will
in
the
twenty-two
letters
in
the
completeness
in
the
letter
Gimel,
ZA,
and
the
letter
Reish
frees
itself
toward
him
to
receive
from
him
without
shame
since
the
shape
of
the
Reish
is
like
a
half-circle,
the
shape
of
a
receptacle.
The
Gimel
comes
to
adhere
to
the
Reish
and
bestow
upon
her
with
good
will,
and
this
is
the
combination
Gimel-Reish
[also
GAR].
There
is
a
combination
Gimel-Dalet,
[acronym
for]
redeemer
of
the
poor.
For
this
reason,
Dalet
remains,
from
the
word
Dalut
[meagerness]
and
poverty,
since
Dalet
is
extended
from
the
first
state
in
Malchut,
which
is
then
in
the
state
of
GAR
of
Hochma.
Hence,
she
is
ashamed
to
come
down
and
receive
Hassadim
from
ZA,
so
the
Dalet
remains.
Conversely,
in
the
combination
Gimel-Dalet,
she
is
not
ashamed
since
she
is
in
the
second
state
and
she
is
already
small.
315.
When
she
says,
“We
will
praise
your
love
more
than
wine,”
extension
of
illumination
of
Hochma,
which
is
called
“wine,”
she
remembers
that
the
foreskin,
the
Sitra
Achra,
comes
inside
the
camps
of
holiness
that
receive
from
her,
to
mix
the
joy
in
order
to
take
part
in
the
joy
of
holiness.
When
she
sees
that
impurity
grips
the
edges
of
the
Temple,
Malchut,
in
order
to
suckle
from
her,
Malchut
diminishes
herself
in
order
to
give
him
a
hard-pressed
and
blocked
extract,
as
one
that
stems
from
within
the
stone.
At
that
time,
Malchut
is
called
Dalet,
meagerness
and
poverty,
and
the
Dalet
gives
the
letter
Kof,
which
implies
the
Klipa
[shell]
that
suckles
from
Malchut,
and
the
letter
Kof
expands
with
joy
to
take
a
portion
from
the
Temple,
from
Malchut.
This
is
the
combination
Dalet-Kof
in
the
Aleph-Tav
Bet-Shin.
316.
And
because
this
bride,
Malchut,
is
holy,
and
she
has
nothing
to
give
to
impurity,
she
makes
herself
Dalet,
from
the
word
Dalut
[meagerness/poverty],
as
though
she
did
not
receive
so
much
light
into
her,
and
she
is
poor,
and
so
it
should
be.
It
is
written,
“And
Jacob
said
to
his
sons,
‘Why
do
you
show
yourselves?’”
meaning
why
do
you
show
yourselves,
that
you
are
well-fed
and
wealthy,
since
the
wicked
of
the
world
are
with
you
and
will
want
to
suckle
from
you.
Hence,
show
yourselves
as
poor
and
hungry.
For
this
reason,
Malchut
showed
herself
in
the
shape
of
Dalet
with
gladness.
317.
When
Malchut
saw
that
wicked
one,
who
is
the
letter
Kof,
that
she
was
spreading
like
serpent
stretching
out
its
tail,
and
attacks
her
to
gladly
suckle
from
the
Temple,
for
then
it
comes
to
shuffle
the
joy
wherever
you
see
her.
318.
For
this
reason,
wherever
there
is
joy,
there
must
be
ample
efforts
so
the
Sitra
Achra
cannot
slander.
Also,
wherever
there
is
mourning,
the
Sitra
Achra
is
there,
and
there
must
be
ample
efforts
so
it
cannot
slander
and
break
his
strength.
319
At
that
time,
Malchut
says
“straight
ones,”
meaning
“The
straight
ones
love
you,”
and
mentions
one
letter
from
those
straight
ones,
from
the
letters
MANTZEPACH,
which
are
called
“straight
ones.”
Then,
a
letter
with
a
strong
tail
comes
out,
which
is
extended
downward
fifty
cubits,
like
that
place
on
which
Haman
was
hanged,
as
it
is
written,
“Let
them
make
a
tree,
fifty
cubits
tall.
This
is
the
letter
Tzadi
since
that
serpent
raised
its
eyes
and
saw
the
hanging
that
was
coming,
so
he
parts
from
the
Temple
and
runs.
320.
After
the
serpent
fled,
the
bride
comes
out
to
her
loved
one
and
moves
from
the
letter
Dalet
and
comes
to
the
letter
Hey
and
goes
out
to
him,
and
the
joy
is
completed
on
all
sides
without
another
complaint
and
without
confusion.
This
is
the
combination
Hey-Tzadi
in
the
Aleph-Tav
Bet-Shin.
There
are
two
states
in
Malchut.
In
the
first
state,
she
receives
only
from
the
left
line
of
Bina
and
has
no
connection
with
the
middle
line,
and
she
cannot
shine
without
the
Hassadim
of
the
right.
At
that
time,
there
was
the
complaint
of
the
moon
and
Malchut
was
diminished
and
came
to
the
degree
below
ZA,
when
she
receives
from
ZA,
which
is
the
middle
line
that
diminishes
the
left
line
of
GAR
of
Hochma
and
unites
it
with
the
right.
And
since
the
illumination
of
Hochma
clothed
in
Hassadim,
she
can
shine.
This
matter
was
repeated
in
every
coupling
of
Malchut
with
ZA,
that
when
she
receives
Hochma
from
ZA,
as
it
is
written,
“His
left
under
my
head,”
the
first
state
awakens
in
her
first,
left
without
right,
before
the
middle
line
diminished
the
GAR
of
Hochma.
At
that
time,
it
is
possible
to
draw
Hochma
from
the
left
line
from
above
downward,
which
is
GAR
of
Hochma
that
all
the
shells
crave
to
draw.
Hence,
the
serpent
promptly
approaches
so
as
to
suckle
from
Malchut
and
draw
Hochma
from
above
downward.
When
she
says,
“We
will
praise
your
love
more
than
wine,”
the
extension
of
illumination
of
Hochma,”
called
“wine,”
meaning
in
the
beginning
of
the
coupling,
when
the
suckling
of
the
left
without
right
from
the
first
state
awakens
in
her,
GAR
of
Hochma,
she
remembers
that
the
foreskin,
the
Sitra
Achra,
came
in
order
to
take
part
in
the
joy
of
the
holiness,
for
since
she
feels
the
illumination
of
GAR
of
Hochma,
she
promptly
remembers
the
serpent,
the
shell
that
is
called
“foreskin,”
that
it
will
come
to
draw
the
Hochma
of
holiness
to
impurity,
to
draw
Hochma
from
above
downward.
When
Malchut
sees
that
the
impurity
is
gripping,
she
diminishes
herself
as
she
was
in
the
first
state,
when
Hochma
was
in
the
state
of
dark
light,
in
order
to
give
it
as
little
illumination
as
possible
so
it
will
not
be
enough
for
it
to
draw
from
above
downward.
Then
it
is
considered
that
Malchut
is
the
letter
Dalet,
meager
and
poor
of
light.
The
shell
is
in
the
shape
of
the
letter
Kof,
whose
leg
is
extended
downward
from
the
line,
implying
her
passion
to
draw
Hochma
from
above
downward,
and
the
Dalet
gives
to
the
letter
Kof
which
implies
the
shell
that
suckles
from
Malchut.
The
letter
Kof
gladly
expands
in
order
to
take
a
part
from
the
Temple,
from
Malchut.
When
the
shell
is
attached
to
the
edges
of
Malchut
to
suckle
from
her,
Malchut,
who
is
then
Dalet,
gives
of
her
illumination
to
the
letter
Kof,
which
is
the
impure
foreskin,
and
the
letter
Kof
gladly
expands,
extending
her
leg
downward
in
order
to
take
part
of
the
illumination
of
Malchut
and
extend
it
as
she
wishes
from
above
downward.
For
this
reason,
in
order
not
to
draw
lights
of
holiness
into
impurity,
she
shows
herself
in
the
shape
of
a
Dalet,
gladly,
for
by
her
own
choice
and
volition
she
returns
herself
to
the
poverty
of
light
as
she
was
in
the
first
state.
When
Malchut
sees
this
wicked
one,
which
is
the
letter
Kof,
that
she
expands
like
a
serpent
and
stretches
out
her
tail,
which
is
the
leg
of
the
Kof,
extending
downward
from
the
line,
and
attacks
her
in
order
to
suckle
gladly
from
the
Temple,
for
by
this
stretching
of
her
leg,
she
attacks
the
Temple
in
order
to
draw
Hochma
from
above
downward,
at
that
time,
in
order
to
chase
away
the
impure
foreskin,
she
says
“The
straight
ones
love
you.”
She
mentions
one
letter
from
those
straight
ones,
from
the
letters
MANTZEPACH,
which
are
called
“straight,”
extending
one
letter
from
the
MANTZEPACH
of
ZA,
who
is
the
illumination
of
Hochma
that
is
united
with
the
Hassadim
in
the
right
through
the
power
of
the
screen
of
Hirik
in
the
middle
line,
which
diminishes
the
GAR
of
Hochma
of
the
left
and
unites
her
with
the
right.
For
this
reason,
MANTZEPACH
is
called
“straight
ones”
since
the
power
of
the
screen
of
hirik
of
the
middle
line
controls
them,
and
the
middle
line
is
called
straight.
For
this
reason,
they,
too,
are
called
“straight,”
and
the
screen
of
Hirik
chases
away
the
foreskin.
At
that
time,
a
letter
with
a
strong
tail
comes
out,
which
is
extended
downward
fifty
cubits.
This
is
the
letter
final
Tzadi.
The
five
letters
MANTZEPACH
in
their
order
are
[final
letters]
Kaf,
Mem,
Nun,
Peh,
Tzadi,
which
are
five
Sefirot.
Each
Sefira
consists
of
ten,
and
they
are
fifty
cubits,
whose
end
is
in
the
final
letter
Tzadi,
which
is
the
tree
on
which
Haman
was
hanged,
which
was
fifty
cubits
tall.
This
is
the
letter
Tzadi,
since
in
the
final
Sefira,
there
is
the
power
of
the
screen
of
Hirik,
which
is
the
fiftieth
gate
on
which
Haman
was
hanged.
And
since
that
serpent
raises
its
eyes
and
sees
the
approaching
hanging,
when
it
sees
the
power
of
judgment
in
the
letter
final
Tzadi,
which
is
Haman’s
hanging
pole,
it
parts
from
the
Temple
and
flees,
since
that
power
of
judgment
diminishes
the
left
and
all
that
are
extended
from
it.
It
is
known
that
the
first
state
of
Malchut
is
called
Dalet
which
is
meager
and
poor.
In
the
second
state,
after
having
received
the
illumination
of
the
middle
line,
she
is
called
Hey,
the
middle
point
that
rides
on
the
Merkava
of
the
Dalet,
as
was
said,
“the
bride
comes
out”
and
moves
from
the
letter
Dalet
to
the
letter
Hey,
at
which
time
she
is
rich
and
filled
with
abundance.
321.
When
she
said
“Draw
me,”
ZA
is
Aleph
and
Malchut
is
Tav.
When
she
said
“We
will
run
after
you,”
she
is
Bet
and
he
is
Shin.
When
she
said
“We
will
rejoice
and
delight
in
You,”
he
is
Gimel
and
she
is
Reish.
When
the
serpent
came,
when
she
said
“We
will
praise
your
love
more
than
wine,”
she,
Malchut,
is
Dalet,
and
that
slanderer
is
Kof.
Why
are
the
letters
swapped
from
place
to
place,
where
ZA
is
swapped
for
other
letters
and
Malchut
is
swapped
for
other
letters?
322.
When
Malchut
says
“Draw
me,”
there
is
no
letter
to
draw
the
Malchut
except
the
Aleph,
which
shines
in
the
first
light,
which
is
the
right,
Hesed,
since
the
right
always
brings
her
closer
and
holds
her,
to
pull
her
up.
For
this
reason,
he
is
Aleph
and
she
is
Tav.
When
Malchut
is
Tav,
she
is
decorated
on
all
the
sides
in
order
to
rise
up
to
ZA;
hence,
she
praises
and
returns
to
awaken
above.
This
explains
the
unification
of
ZA
and
Malchut
in
the
combination
Aleph-Tav
in
the
Aleph-Tav
Bet-Shin.
323.
When
Malchut
says
“We
will
run
after
You,”
she
takes
with
her
all
her
inner
camps,
who
are
her
body,
and
whom
she
trusts,
and
she
is
a
house
to
receive
all
the
camps,
who
are
her
seven
damsels,
to
bring
them
to
the
king,
as
it
is
written,
“The
virgins,
her
companions
who
follow
her,
shall
be
brought
to
You.”
For
this
reason,
she
is
a
home,
Bet
[spelling
out
the
letter
Bet
creates
the
word
“home”],
and
he,
ZA,
is
crowned
with
the
Shin,
and
opens
the
halls,
which
are
the
king’s
chambers,
GAR,
implied
in
the
shape
of
the
Shin,
to
welcome
her
and
bring
her
to
them.
This
explains
the
unification
of
ZA
and
Malchut
in
the
combination
Bet-Shin
in
the
Aleph-Tav
Bet-Shin.
324.
When
Malchut
said
“We
will
rejoice
and
delight
in
you,”
it
is
the
joy
of
the
righteous,
Yesod
of
ZA
and
Yesod
of
Malchut,
who
was
summoned
to
the
joy.
This
is
why
he
is
Gimel,
which
is
twenty-two
letters,
the
control
of
the
Hassadim,
and
she
is
Reish,
for
then
she
is
alone
when
she
is
corrected,
without
the
seven
damsels,
and
she
is
freed
toward
him
to
take
the
joy
of
that
place
like
a
woman
who
is
free
to
make
a
coupling
with
her
husband.
This
is
so
because
when
she
said
“We
will
run
after
you”
in
the
combination
Bet-Shin,
Malchut
took
with
her
the
seven
damsels,
who
are
the
posterior
vessels
of
Malchut
which
receive
Hochma,
and
brought
them
to
the
king
because
she
wanted
to
receive
Hochma
from
ZA,
too,
and
they
are
the
receptacle
for
Hochma.
But
during
the
coupling
with
ZA,
she
receives
only
Hassadim;
therefore,
she
does
not
need
the
seven
damsels
now.
Then,
when
she
was
corrected
alone,
only
for
reception
of
Hassadim.
Hence,
now
she
does
not
need
to
correct
the
seven
damsels,
who
receive
Hochma.
This
explains
the
reason
for
the
unification
of
ZA
and
Malchut
in
the
combination
Gimel-Reish
in
the
Aleph-Tav
Bet-Shin.
325.
When
Malchut
said,
“We
will
praise
your
love
more
than
wine,”
that
slanderer
approached
so
as
to
draw
the
Hochma
from
above
downward.
When
she
saw
him,
she
pretended
to
be
poor,
the
letter
Dalet,
so
he
would
not
defile
the
Temple.
Then
that
slanderer
stretched
out
its
tail
with
joy
in
order
to
receive
from
the
pleasure
of
joy,
to
draw
illumination
of
Hochma
from
above
downward.
This
is
why
the
shape
of
the
slanderer
is
in
the
letter
Kof,
whose
leg
is
extended
below
the
line.
This
explains
the
combination
Dalet-Kof
in
Aleph-Tav
Bet-Shin.
326.
Finally,
Malchut
said
“straight
ones,”
and
the
final
Tzadi
was
revealed,
and
that
slanderer
fled.
Then
Malchut
came
and
moved
from
the
letter
Dalet
and
entered
the
letter
Hey,
and
then
the
“straight
ones”
was
revealed,
which
is
the
combination
Hey-final
Tzadi
in
Aleph-Tav
Bet-Shin,
which
is
“straight
ones.”
The
final
Tzadi
is
“straight
ones,”
as
she
is
from
the
MANTZEPACH,
and
the
combination
Vav-final
Peh
from
Aleph-Tav
Bet-Shin
is
also
from
the
“straight
ones,”
since
the
final
Peh
is
“straight
ones.”
327.
Hence,
the
letters
of
the
combinations
Aleph-Tav
Bet-Shin
swap
from
place
to
place
and
from
degree
to
degree
since
each
combination
points
to
a
different
unification,
and
it
is
all
letters
of
the
Torah.
Happy
is
the
holy
nation,
which
adheres
to
the
high
king,
and
everything
is
corrected
for
it.
328.
Rabbi
Shimon
was
glad.
Elijah
told
him,
“Rabbi,
open
your
mouth
and
let
your
words
shine
before
Atik
Yomin.”
Rabbi
Shimon
opened
and
said,
“If
it
pleases
my
lord
that
I
may
ask
him
one
question:
Why
do
the
lights
need
to
ask
permission?”
329.
Elijah
told
him,
as
it
is
written,
“Draw
me,
we
will
run
after
you.”
“Draw
me”
means
give
me
permission,
and
then
we
will
run
after
you,
since
where
the
permission
of
the
high
king
goes,
there
everyone
goes
and
follow
him.