The
Sefira
Yesod
in
Vav
100.
After
The
Zohar
explained
NH
of
the
Vav
of
HaVaYaH,
it
now
explains
its
Yesod.
It
says
that
the
fountain
in
the
well
whose
water,
abundance,
never
stops,
the
well
is
Malchut,
and
the
fountain
is
Yesod.
That
Yesod
maintains
existence,
to
sustain
everything.
All
the
upper
ones
and
all
the
lower
ones
are
in
this,
for
the
love
of
passion,
since
Yesod
is
passion
above
and
below,
to
illuminate
the
Panim
[anterior/face]
and
to
water
the
garden,
Malchut.
This
is
so
because
the
completion
of
Yesod
in
vessels
elicits
GAR
in
lights,
and
you
find
that
it
illuminates
the
face.
Also,
it
bestows
upon
Malchut.
101.
The
Merkava
is
not
destined
to
be
revealed
in
Yesod.
Rather,
everything
is
concealed
in
concealment
and
does
not
stand
revealed.
Rather,
all
the
upper
names
and
all
the
Merkavot
come
to
it
with
a
whisper.
Yesod
is
the
middle
line
below
the
Chazeh.
Although
it
incorporates
Hochma
and
Hassadim,
the
control
in
it
is
primarily
that
of
Hassadim
that
are
covered
from
Hochma.
The
Merkava
is
not
destined
to
be
revealed
in
it
since
the
Merkava
is
not
revealed
in
it
in
illumination
of
Hochma.
Rather,
all
the
upper
names,
HGT,
and
all
the
Merkavot,
NH,
come
to
Yesod,
bestowing
their
abundance
upon
it
and
incorporated
in
it
in
a
whisper,
for
the
illumination
of
Hochma
is
not
heard
in
it.
This
is
so
because
raising
the
voice
points
to
illumination
of
Hochma.
Although
it
incorporates
Hochma
and
Hassadim,
yet,
the
Hochma
is
not
heard
in
it,
but
only
the
Hassadim.
During
the
coupling,
ZA
bestows
upon
Malchut
only
Hassadim.
102.
When
these
names
HGT
of
ZA
come,
meaning
that
their
illumination
is
drawn
to
Yesod,
the
Merkavot
Netzah
and
Hod
are
spread
out
and
hover
over
the
whole
side
of
Yesod
and
of
the
degree
below,
Malchut.
They
are
called
“the
wings
of
the
husband
of
Malchut,”
to
cover
everything.
This
degree,
Yesod,
enters
in
a
whisper,
like
a
fountain
into
a
well
whose
water
never
stops.
The
fountain
never
separates,
and
everything
is
a
well:
Yesod
and
Malchut
together
are
called
“a
well,”
as
it
is
written,
“a
well
that
the
ministers
dug,”
as
well
as
“a
well
of
living
waters.”
Although
the
coupling
is
in
covered
Hassadim,
illumination
of
Hochma
is
also
bestowed
upon
Malchut,
but
not
in
a
coupling
face-to-face,
but
in
posterior
illumination
around
her.
Also,
the
Yesod
that
bestows
during
the
coupling,
its
bestowal
is
mainly
in
Hassadim
and
not
in
Hochma.
Still,
the
Merkavot
NH
are
spread
and
hover
over
every
side.
In
other
words,
the
Merkavot
that
shine
in
illumination
of
Hochma
are
spread
outside
the
coupling
and
bestow
illumination
of
Hochma
in
the
posterior.
Because
their
illumination
is
in
the
manner
of
posterior
and
not
anterior,
they
are
called
“wings,”
which
cover
Yesod
and
Malchut.
There
are
two
meanings
in
this:
1)
Through
their
illumination
of
Hochma,
they
cover
and
protect
the
illumination
of
the
coupling
due
to
the
approaching
of
the
external
ones,
since
illumination
of
Hochma
pushes
the
external
ones
away
from
any
grip
on
the
illumination
of
the
coupling.
2)
The
posterior
illumination
is
extended
in
judgments,
and
these
judgments
are
like
a
lid
and
wings
over
the
illumination
of
Hochma
itself,
which
reaches
the
coupling
so
the
external
ones
do
not
suckle
from
it
since
the
fear
of
the
judgments
is
upon
them.
103.
The
fountain
of
the
well,
Yesod,
is
blocked
from
Hochma
to
the
well,
Malchut,
since
it
enters
it
in
a
whisper,
where
the
illumination
of
Hochma
is
not
heard
in
it.
Yesod
mines
inside
a
dot,
which
is
the
bottom
Hey,
Malchut,
and
mines
in
it,
and
enters
it,
and
is
not
known
at
all.
When
Malchut
receives
from
the
left
line
of
Bina,
which
is
Hochma
without
Hassadim,
she,
too,
becomes
far
from
ZA,
who
is
right.
At
that
time,
she
is
darkness
and
not
light
since
the
Hochma
in
her
cannot
shine
without
Hassadim.
The
correction
for
this
is
as
in
the
unification
of
right
and
left
in
Bina,
where
the
middle
line
awakens
the
screen
of
Hirik,
and
through
it,
it
diminishes
the
GAR
of
Hochma
on
the
left
line.
By
this,
the
left
surrenders
and
unites
with
the
right.
With
respect
to
Malchut,
Yesod
is
regarded
as
the
middle
line.
It,
too,
diminishes
the
GAR
of
Hochma
from
Malchut
through
the
screen
of
Hirik
in
it,
and
then
Malchut
is
appeased
to
make
a
coupling
with
ZA,
who
is
right.
The
diminution
of
GAR
of
Hochma
from
Malchut,
which
makes
the
Yesod,
is
called
“mining”
for
two
reasons:
1)
Malchut
was
complete
in
illumination
of
Hochma,
and
Yesod
came
with
the
screen
of
Hirik
and
made
in
her
a
lack
of
GAR
of
Hochma,
regarded
as
a
hole
that
Yesod
mined
in
her
through
the
screen
of
Hirik.
2)
While
Malchut
is
adhered
to
Bina,
she
is
in
Hochma
without
Hassadim
although
she
is
complete
in
Hochma
in
and
of
herself.
Nevertheless,
she
cannot
shine
anything
to
the
lower
ones
because
Hochma
does
not
shine
without
Hassadim.
As
long
as
she
is
adhered
to
the
left
of
Bina,
she
has
no
receptacle
to
receive
Hassadim
from
ZA
so
she
can
shine
to
the
lower
ones.
You
find
that
by
Yesod’s
diminishing
of
the
GAR
of
Hochma
in
her,
she
acquires
a
receptacle
to
receive
Hassadim
from
ZA,
since
only
then
is
she
appeased
to
make
a
coupling
with
ZA.
For
this
reason,
the
diminution
of
GAR
that
Yesod
makes
is
regarded
as
mining
in
Malchut
and
making
a
receptacle
in
her.
Yesod
mines
inside
a
dot,
diminishing
her
from
GAR
through
the
screen
of
Hirik
in
him,
as
by
this,
he
mines
and
makes
a
receptacle
in
her.
He
mines
in
her,
enters
her,
for
if
he
did
not
mine
in
her
and
make
a
receptacle
in
her,
he
would
not
be
able
to
enter
her
and
bestow
upon
her
since
she
does
not
leave
the
left
line
of
Bina
before
she
has
been
diminished
from
the
GAR
of
Hochma
in
him.
You
find
that
by
mining
in
her,
he
can
enter
her.
But
it
is
not
known
at
all
that
he
bestows
in
her
Hassadim
that
are
covered
from
Hochma,
which
are
regarded
as
not
known
at
all
in
Hochma.
104.
When
Aleph
connects
with
Hey,
or
Yod
connects
with
Hey,
that
Hey
is
in
one
point
to
do
good
to
the
world,
like
Aleph-Hey
or
Yod-Hey.
This
is
so
because
then
that
fountain
of
the
well
mines
within
that
dot
and
enters
it,
and
is
not
known,
since
the
combinations
Aleph-Hey
or
Yod-Hey
imply
that
she
is
already
in
a
coupling
with
ZA,
that
Yesod
bestows
Hassadim
in
her,
since
Aleph
and
Yod
are
Hassadim,
and
these
two
combinations
are
in
the
name
EKYEH.
105.
At
that
time,
the
dot,
Malchut,
stands
in
the
Holy
of
Holies,
in
Bina,
which
is
why
the
memory
of
her,
the
coupling,
is
in
the
Holy
of
Holies,
in
the
place
where
the
emergence
of
the
Ruach
is
in
the
Garon
[throat],
which
is
called
EKYEH,
meaning
in
Bina,
who
is
called
Garon
and
is
called
EKYEH.
Because
that
place
that
stands,
the
Holy
of
Holies,
is
a
great
voice
and
is
unknown,
and
it
is
not
actually
Ruach,
at
that
time,
she
is
a
Hey
in
connection
of
upper
letters,
Yod-Hey-Vav,
and
it
is
all
one
name,
HaVaYaH,
to
shine
from
above
and
from
below.
Yesod
of
ZA
of
Gadlut
is
considered
that
his
water
never
stops,
and
he
is
always
adhered
to
Malchut,
a
well.
When
ZA
and
Malchut
rise
to
upper
AVI,
when
ZA
clothes
upper
Abba,
and
Malchut
clothes
upper
Ima,
at
that
time,
as
the
coupling
of
upper
AVI
is
perpetual
and
never
stops,
so
the
coupling
of
ZA
and
Malchut
never
stops.
That
degree,
Yesod,
enters
in
a
whisper,
in
Hassadim,
in
which
illumination
of
Hochma
is
not
heard
since
Yesod
of
ZA
is
like
upper
Abba
then,
GAR
of
Bina,
who
bestows
only
Hassadim
and
not
Hochma,
like
a
fountain
in
a
well
whose
water
never
stops,
since
Yesod
and
Malchut
are
like
Yesod
and
Malchut
of
AVI
then,
whose
coupling
never
stops,
and
the
fountain,
Yesod,
never
parts
from
the
well.
Everything
is
a
well,
for
the
fountain,
too,
Yesod,
is
regarded
as
part
of
the
well
since
it
is
not
separate
from
it.
For
this
reason,
her
memorial,
the
coupling
in
the
Holy
of
Holies,
in
GAR
of
Bina,
which
is
the
emergence
of
the
Ruach
that
is
in
the
Garon,
meaning
the
level
of
Hassadim,
called
Ruach,
which
emerges
and
is
bestowed
upon
from
upper
Ima,
called
EKYEH
and
is
called
Garon,
Malchut,
too,
is
in
reception
of
Hassadim,
like
her:
Ruach
that
emerges
from
the
Garon.
This
is
so
because
the
place
in
which
the
Holy
of
Holies
stands
is
a
great
voice
that
is
not
known
since
the
Hassadim
are
in
the
Holy
of
Holies,
GAR
of
Bina,
and
they
are
called
“a
great
voice,”
since
they
are
in
Gadlut
and
GAR,
like
Hochma,
and
yet,
it
is
not
known
at
all
in
Hochma,
but
it
is
all
Hassadim.
It
is
not
actually
Ruach
although
we
name
the
abundance
by
the
name
Ruach,
Hassadim.
Nevertheless,
it
is
not
actually
Ruach,
since
Ruach
is
VAK,
but
these
Hassadim
in
the
Holy
of
Holies
are
GAR.
When
Malchut
is
in
this
phase,
she
is
a
Hey
in
connection
of
upper
letters,
Yod-Hey-Vav,
since
all
three
letters
Yod-Hey-Vav
shine
in
her,
for
the
Vav
is
ZA,
and
they
clothe
upper
AVI,
which
are
Yod-Hey.
At
that
time,
everything
is
one
name
HaVaYaH,
one
Yod-Hey
with
Vav-Hey,
since
they
clothe
one
another
to
shine
from
above
and
from
below,
since
the
illumination
from
above,
from
upper
AVI,
and
the
illumination
from
below,
from
ZA
and
from
Malchut,
shine
equally.
106.
When
the
fountain,
Yesod,
mines
at
that
dot,
Malchut,
diminishing
her
from
GAR
of
Hochma
and
entering
into
her,
all
those
high
names
El,
Elokim,
HaVaYaH,
and
all
those
high
sides,
which
are
right,
left,
and
middle,
above
the
Chazeh
of
ZA,
whose
abundance
is
covered
Hassadim,
all
enter
into
Malchut
with
passion,
with
the
complete
Ruach
above,
complete
in
the
phase
of
upper
AVI.
They
enter
her
with
passion,
and
not
with
something
else.
It
is
all
in
the
Ruach
[wind/spirit]
and
not
in
the
Guf
[body],
like
a
husband
denied
of
all
his
garments
when
he
comes
to
connect
in
his
wife.
Here,
too,
all
those
Merkavot
above
and
below
encircle
her
from
afar
and
cover
her,
while
her
husband,
ZA,
is
denied
all
of
them.
For
this
reason,
all
those
organs
do
not
come
to
connect
in
her,
but
actually
in
Ruach,
and
then
everything
is
one
desire.
There
are
three
discernments:
Neshama,
Guf,
Levushim
[soul,
body,
garments
respectively].
Upper
AVI,
which
are
not
known
at
all
in
illumination
of
Hochma,
as
they
are
light
of
Hassadim,
Ruach,
are
regarded
as
Neshama.
HGT
of
ZA,
which
are
known
in
Hochma
only
to
bestow
below
the
Chazeh,
and
for
themselves,
are
Hassadim
that
are
covered
from
Hochma,
are
regarded
as
the
Guf.
The
Neshama,
upper
AVI,
is
clothed
in
it.
NH,
in
which
Hochma
is
revealed
to
themselves,
are
called
Levushim
[garments]
which
dress
the
Guf,
HGT,
from
the
outside.
When
the
fountain,
Yesod,
mines
at
that
point,
Malchut,
they
all
enter
Malchut
with
passion
in
the
complete
Ruach,
the
complete
Ruach
of
AVI,
which
is
GAR.
They
enter
her
with
passion,
as
she
is
internality,
which
is
extended
from
the
Neshama
that
is
clothed
in
her,
as
she
is
AVI,
and
not
in
something
else,
in
Guf
and
in
Levushim.
It
is
all
in
the
Ruach;
everything
is
bestowed
in
the
complete
Ruach
of
upper
AVI,
and
not
in
the
Guf,
and
not
in
HGT
of
ZA,
the
Guf,
and
not
garments
that
clothe
the
Guf,
NH.
It
is
like
a
husband
denied
of
all
his
garments
since
he
does
not
bestow
into
her
but
from
the
complete
Ruach
in
the
internality
of
HGT,
Guf.
For
this
reason,
not
all
those
organs
of
the
body,
HGT,
come
to
connect
in
her,
but
actually
in
Ruach,
for
the
complete
Ruach
of
AVI
is
clothed
in
the
internality
of
HGT.
At
that
time,
everything
is
one
desire,
for
the
desire
of
AVI
controls
in
ZA,
in
Yesod,
and
in
Malchut,
as
one
desire.
107.
Hence,
when
the
Creator
converses
with
Malchut,
and
Israel
are
unfit
to
be
a
wick
for
her,
to
shine,
meaning
they
are
unworthy
of
raising
MAN
for
the
purpose
of
the
coupling
of
ZA
and
Malchut,
it
is
written,
“I
have
taken
off
my
gown;
how
can
I
wear
it?
I
have
washed
my
feet;
how
can
I
make
them
filthy?”
“I
have
taken
off
my
gown”
are
the
appellations
Netzah
and
Hod,
the
garments.
When
everyone
connects,
they
are
regarded
as
the
gown
of
the
Creator.
When
He
convenes
with
her,
He
is
denied
all
the
garments
in
order
to
unite
with
her.
This
is
why
the
Creator
said,
“I
have
taken
off
my
gown,”
in
order
to
be
corrected
and
be
ready
to
do
good
to
you,
and
you
are
not
corrected
as
you
should
be.
Now
“how
can
I
wear
it?”
How
can
I
wear
those
garments
once
more,
for
they
shine
only
in
posterior,
from
aside,
and
by
this,
I
will
be
removed
from
you
once
more.
108.
“I
have
washed
my
feet;
how
can
I
make
them
filthy,
since
I
washed
my
feet
from
that
filth.
And
what
is
it?
When
I
fixed
myself
and
was
destined
for
you,
I
removed
that
other,
impure
side
from
my
feet.
Now,
how
will
I
put
that
filth
back
on,
covering
the
Temple,
since
you
are
not
ready
with
your
corrections
to
be
fixed
for
me?
From
this
we
learn
that
when
the
spirit
of
impurity
passes
from
the
world,
everything
grows,
above
and
below.
And
for
this,
“I
have
washed
my
feet;
how
can
I
make
them
filthy”
as
before?
When
we
want
to
remove
the
Sitra
Achra
and
correct
Malchut
to
be
suitable
for
a
coupling
with
ZA,
we
must
place
a
mine
to
the
Sitra
Achra,
as
it
is
written,
“I
will
put
hooks
in
your
cheeks,”
giving
him
a
grip
in
holiness,
at
first,
and
by
this
we
later
fail
him
completely.
He
said,
“I
have
washed
my
feet
from
that
filth,”
since
when
I
fixed
myself
and
was
destined
for
you,
meaning
when
Malchut
is
corrected
into
being
worthy
of
coupling,
I
removed
the
other,
impure
side
from
my
feet,
meaning
that
by
first
giving
him
a
grip
on
holiness,
by
this
he
later
dropped
him
and
removed
him
entirely.
Now,
how
will
he
place
that
filth
again,
covering
the
Temple,
if
she
moves
away
from
him
once
more,
and
he
will
have
to
fix
her
once
again?
It
follows
that
he
will
have
to
give
the
Sitra
Achra
a
grip
on
the
Temple
once
again
in
order
to
drop
it,
as
this
early
grip
is
regarded
as
soiling
the
feet.
109
For
this
reason,
it
was
stripped
off
from
all
the
appellations
when
that
fountain
mines
in
that
dot
and
concealed
within
it.
Then,
when
the
fountain
concealed
the
Hassadim
in
her
from
illumination
of
Hochma,
then
everything
shines,
and
the
well
is
filled
by
the
fountain,
which
enters
it
and
conceals
in
it
in
a
whisper.
At
that
time,
those
appellations
cover
it
and
expand
to
the
right
and
to
the
left
also
in
an
illumination
of
Hochma
on
the
left.
110.
These
fine
membranes
of
the
walnut,
which
stand
and
hover
inside,
on
the
Moach
[brain]
of
the
walnut,
which
is
the
fruit,
which
are
eaten
along
with
the
fruit,
are
not
regarded
as
actual
shell.
However,
that
hard
shell
of
the
walnut,
the
external
one,
an
actual
shell,
has
already
been
broken
and
does
not
stand
there
at
the
time
of
the
coupling.
At
that
time,
everything
is
in
a
high
secret,
to
walk
in
those
secrets.
Happy
are
they
who
look
in
their
will;
matters
of
the
high
secrets,
to
walk
on
the
path
of
truth,
to
be
rewarded
in
this
world
and
to
shine
for
them
for
the
next
world.
It
is
written
about
them,
“And
the
enlightened
ones
will
shine.”
Happy
are
they
in
this
world
and
in
the
next
world.
Those
who
adhere
to
the
Creator
in
truth,
their
will
guides
them
to
walk
in
their
work
as
is
corrected
above,
in
the
upper
worlds,
as
it
is
written,
“And
Abraham
walked
as
the
Lord
had
spoken
to
him.”
For
this
reason,
when
they
later
look
in
their
will,
they
know
upper
secrets
since
they
look
in
the
tendencies
in
their
desire
and
know
how
high
secrets
are
determined
above.