Ten Sefirot of Blocking

147. Explanation of the ten Sefirot of blocking. The first Sefira is Keter. The four strong directions of the world. Two sides are real, he makes his journeys within them. He established one side without anything, and one book emerged from the north side, and placed on it three inscribed letters. He set up under it three other letters, wrote one on two, and placed the letter Tav on it.

The Zohar interprets the ten Sefirot in Malchut with respect to the main innovations unique to each Sefira in itself. First it explains the first Sefira, Keter in Malchut. Because she is the first Sefira, the root of the other nine Sefirot, it brings her the three lines of ZA, from which Keter of Malchut receives, and from which it is extended to the rest of the Sefirot in Malchut. For this reason, it does not bring them in the rest of the Sefirot. Afterwards, it brings the three middle ones, HGT of Keter, and the three last ones, NHY of Keter. Finally, it brings KHB of Keter.

It says “The four strong directions of the world,” the four directions of the world—south, north, east—which are the three lines of ZA, HGT, and Ruach is the west, Malchut that receives from the three lines of ZA. “Two sides are real.” The two sides, the right line and the left line, are actual lights, since all the lights of Hassadim are in the right line, and all the lights of Hochma are in the left line.

Revealing the lights in the order of three lines is called “journeying,” and it makes its journeys to reveal the light of Hassadim and the light of Hochma only in the two lines right and left.

“He established one side without anything,” since the middle line has nothing in its own phase; it only contains those lights that are present in the right and left lines, but does not add any new light at all.

“And one book emerged from the north side,” from the north of ZA, north. “One book emerged” is Malchut, who is called a book, receiving from the three lines of ZA. This is the first Sefira of Malchut, who is called Keter.

“And placed on it three inscribed letters,” three lines that are extended from the three lines of ZA, which are HGT of Keter. “He set up under it three other letters,” three lines from the Chazeh of Partzuf Keter and below. These are called NHY of Keter.

“[He] wrote one Sefira on two,” establishing the three lines of GAR, where the middle line is on top, and the two lines right and left are below, since Keter of Keter is the middle line that unites right and left, HB of Keter.

By this, the ten Sefirot of Keter have been completed. However, there are ten Sefirot in each Sefira below the Keter, too, but it does not mention all the matters in them, but only the main ones, which are attributed especially to each Sefira in itself. Only in Keter, which is the root of all the Sefirot, it mentions the ten Sefirot in it.

The correction of the scales depends on the Keter in each degree. This is the double screen from the ascent of Malchut to Bina, from which Malchut never comes out. Were it not for this correction, the middle line would have been unable to unite the two lines right and left with one another. The scales are implied in the letter Tav in the Sefira Keter.

148. From the north, the left line of ZA, the second Sefira, Hochma, elicited a second book, a second Sefira of Malchut, called “a book,” Hochma of Malchut, in four letters, in the three lines and in the Malchut that receives them. The main relation to Malchut is from the left of ZA, but she is not emanated from the left of ZA but from the three lines and from Malchut, the four directions of the world of ZA.

The three lines in the Sefira Hochma in this Malchut, two are written on one, for the two lines right and left are above, and the middle line is below. It is not as the three lines KHB in Keter of Malchut, which are written one over two, since this applies only to Keter, but from Hochma and below, the right and left are above, and the middle one is below.

It placed the letter Hey on it, since the letter Hey implies Malchut, and Malchut is connected to Hochma.

149. The third Sefira is Bina. On the calculation of the third book Bina of Malchut, it spread one side of the letters. One side is extended from one inscription in Keter of Malchut, which is hanging on it from up above. This is the craftsman who inscribes, who places that letter in her, in which the craft was perfected, and the north side was completed and created from it. Under it, three sides from three radiances were completed, and it placed on it the letter Vav.

The Sefira Hochma does not shine Hochma to the lower ones. Rather, only the Sefira Bina, which returned to being Hochma, shines Hochma to the lower ones. This is what The Zohar tells us in the clarification of the third Sefira of Malchut: Bina.

It is also known that Hochma is called “calculation.” Bina that returned to Hochma is called “calculation,” and in order to reveal the Hochma in her, it spread on her one side in the letters, the north side, the left line, in which the Hochma in Bina is revealed. In its beginning, the left line cannot shine due to the dispute with the right, until the middle line diminishes the GAR of Hochma in it and unites it with the right.

The middle line draws strength to diminish the Hochma in the left from the scales, which is established in the sefira Keter. One inscription, the scales, the letter Tav, which is established in the first Sefira of Malchut, in Keter of Malchut, is hanging on Bina from up above, since above Bina, there is Hochma, and above Hochma, there is the inscription, which is the scales.

One side is drawn from the scales, the inscribing craftsman, the middle side, who is extended and receives strength from the inscription in Keter of Malchut in order to correct the left and unite it with the right. This correction is regarded as the craft of the middle line. It placed that letter in her, and that letter, which is the middle line, is placed in Bina in order to correct the left line in her. In this letter, in the middle line, the craft was completed, which is the correction of the unification of right and left.

The north side was completed and created from her, where through this letter, in the middle line, the north was completed, the left line, and was diminished by her since the GAR of Hochma on the left were diminished by the middle line.

Three other lines from the Chazeh and below, NHY, are extended from those three lines. From the Chazeh and below of this Bina, three sides were completed, three lines NHY from the three radiances, from his three lights, which are the three lines above the Chazeh of Bina. It placed in Bina the letter Vav, which implies the correction of the middle line.

150. The fourth Sefira, Hesed, elicited above the darkness of the moon. It has four heads. It imprinted her in the fourth book, Hesed, in the wealth of the great abyss. It is a great abyss for the judgment in given in her, the place and the dwelling of the courthouse, as it is written, “Your judgments are a great abyss.”

It placed on it two letters inscribed with the king’s ring. This is the ring with which they journey and with which they park. It placed one on four, and placed on it the letter Aleph.

Malchut was four, and then became five, since there are two states in Malchut: 1) When she receives from the left line of Bina and she is in Hochma without Hassadim, Malchut is four, as there are only four angels in her, her Merkava. At that time, she is meager and dark, without light. 2) When she adheres to the middle line and becomes the middle point, when ZA corrected the screen in her for drawing Hassadim in a coupling by striking with the upper light, because of it, she adhered to the middle line and became the middle point. At that time, the middle point was added to the Merkava of the four and became five. It follows that the Sefira Hesed shines in Malchut only in the second state, which is five.

At first, Malchut emerged in the phase of the darkness of the moon, in the first state, when she received Hochma without Hassadim from the left line of Bina. She has four heads, for in that state, she has only a Merkava of four, which is meager and dark without light.

In the second state, in the fourth book, when she is the Sefira of the light of Hesed, which she achieves in the second state, when she is five, he drowns her in the wealth of the great abyss. He drowns the darkness and the judgments in the darkness of the moon in the plentiful Hassadim that emerge on the screen on the great abyss, since all the darkness and the judgments have fled from her and she became full of light.

There are two screens: 1) the small abyss, the screen from Malchut alone, 2) the great abyss, the screen that is sweetened in Bina. It is called “great” after Bina, who is great.

The correction of the screen that Malchut received from the middle line is the screen of the great abyss, which is sweetened in Bina. It is a great abyss since the judgment is given in her. There is no judgment in the screen itself since it is from Bina. However, the judgment is given in it from Malchut that rose to the place of Bina in a way that it is a place in which the courthouses sit.

As there is no judgment in the place of the courthouse because of itself, but because of the placing of the courthouse in it, so there is no judgment in Bina herself, although Malchut, which is a courthouse, rose within her, as it is written, “Your judgment are a great abyss,” since sentence implies Rachamim [mercies] because the screen is from the great abyss, which does not have judgment in it, in and of itself. For this reason, Rachamim are revealed on it.

Through the correction of the middle line, the two lines right and left, HG, are incorporated in each other. There is HG in Hesed, and there is HG in Gevura. It placed on it, on the Sefira Hesed, two letters, two lines, HG. They are inscribed in the middle point called “the king’s ring,” for were it not for the middle point, HG would not have united with each other.

This is the ring with which they journey and with which they park. During the journeying, illumination of Hochma shines in her. During the parking, only illumination of Hassadim shines in her. Both the lights of the journeying and the lights of the parking are dependent on the ring.

It placed one on four. It places the middle point on the Merkava of the four, correcting her with five, and placing on it the letter Aleph, since the letter Aleph implies the unification of the right and left lines together, as this unification causes the illumination of the Sefira Hesed.

151. The fifth Sefira, the Gevura in Malchut, is on the radiance of the fifth book, which is Gevura, the spreading of the veil of the screen to divide between upper ones and lower ones. In it, permission was given to that inscription. Above her, two strong ones journey. There are a thousand worlds in it. The inheritance of the lot is supported by it. There are five letters in it, inscribed in two, three over two. It established in them two other letters which are inscribed in five-five within five. It placed on it the letter Yod.

The veil of the screen is the ending that was done in the middle of each degree under the Hochma due to the ascent of Malchut to the place of Bina. Even at the time of Gadlut, when Malchut descends from Bina to her place, and Bina and TM return to their degree, the Parsa is not canceled, but rather Bina and TM must rise above the Parsa, where they connect with their degree. That correction assists the middle line, which corrects the left line so it shines only from below upward and does not expand below the Parsa.

For this reason, it spread the veil of the screen, the Parsa that limits the left, Gevura, called the fifth book, on the radiance of the fifth book, which is Gevura, so it does not shine below the Parsa, to divide between the lower ones and the upper ones, for the Parsa divides between HGT above the Parsa and NH below the Parsa. In it, permission was given to that inscription. The Parsa gives permission, assisting the middle line, the inscription, so the illumination of the left does not shine from above downward, since the Parsa stops it.

The right and the left, Hesed and Gevura, are incorporated in each other. There is HG in Gevura, and there is HG in Hesed. Above the Parsa, two strong ones journey in it, meaning two strong lights shine, HG in Gevura. Since they are both in Gevura, it therefore calls them strong, since HG of Gevura do not shine at all below the Parsa, but only above the Parsa.

There are a thousand worlds in it, in which the illumination of Hochma, called “a thousand words,” shines. An “inheritance of a lot.” The illumination of upper AVI, who are called “lot,” relies on it. They rely on the illumination of Hochma in the left, for because there is no room for illumination of Hochma in AVI themselves, their illumination relies on the Hochma of the left.

Each Partzuf is divided into two times five Sefirot, HGT HG and the third of Tifferet up to the Chazeh, which are GAR, since HGT are complete GAR and Rosh, and HG and a third of Tifferet up to the Chazeh are regarded as the GAR of the Guf, but essentially, they are HG, since Tifferet is already regarded as VAK of the VAK. Also, there are five Sefirot below the Chazeh, which are regarded as VAK of the Guf, TNHYM.

The first five Sefirot KHB HG shine in Gevura in the fifth book. Since Gevura contains HG, it is therefore considered that the five Sefirot KHB HG shine in Hesed in Gevura, and five Sefirot KHB HG shine in Gevura of Gevura, meaning five letters inscribed in two, three over two.

It established two other letters in them: the right and left in Tifferet, which are inscribed in five-five within five. This is so because Tifferet consists of five Sefirot TNHYM below the Chazeh, and the five Sefirot KHB HG also shine in it. Each of the right and left of Tifferet is written from two times five, from the five upper ones, above the Chazeh, and from the five lower ones, below the Chazeh. You find that there are five within five in the right of Tifferet, and five within five in the left of Tifferet.

It was said that it placed on it the letter Yod, since Yod implies that the illumination is not drawn from above downward, since she is a Rosh without a Guf. The Vav implies that her illumination is drawn from above downward. Because the Parsa that will not be canceled, and whose light is not drawn downward, was set up in Gevura, it therefore placed on it the letter Yod.

152. The sixth Sefira, Tifferet in Malchut, is the middle line. It elicited two sides, right and left, in sparks of fire on the sixth book, on Tifferet. This is so because the middle line contains within it the right and left lines. One side, the right line, awakens Gevurot, and one side, the left line, has in it the bright spirit of Hochma. That radiance of the middle line spreads into its three faces: lion, ox, and eagle, which are HGT.

This is so because the middle line corrects the HG above it and expands into three lines. The radiance of the three lines HGT sustains the three Sefirot below, NHY. They are inscribed four in four: One controls opposite one, one rides, two letters are inscribed in one, and it placed on it the letter Vav.

The sixth book is the Sefira Tifferet, the middle line. By the force of the screen of Hirik in it, it diminishes the left line and unites it with the right. By this, both of them can shine. That screen of Hirik is regarded as sparks of fire since it diminishes the left line from GAR of Hochma. Since the middle line corrected the two lines right and left, it contains them within it, since everything that the lower ones causes to shine in the upper one, the lower one is rewarded with it, too, and the revealing of Hassadim is in the right, and the revealing of Hochma in the left.

The middle line, which is the sixth book, elicited and established two sides right and left on the sparks of fire, which is the screen of Hirik. The right side, in which there is light of Hassadim, awakens Gevurot, in which the screen of Hirik is established, to preserve the Hassadim in it so they are not canceled by the force of the left line. The left side has in it the bright spirit of Hochma in which the bright Hochma is revealed.

That radiance of the middle line spreads into its three faces: lion, ox, and eagle, HGT. This is so because the radiance and the correction of the middle line reaches the three of them, and the radiance of the three lines HGT sustains three Sefirot below, NHY, since three lines NHY emerge from the HGT.

There is no Merkava of less than four, which are three lines and Malchut that receives them. Since there are two lines Hassadim and Hochma in the middle line, there was a need for two Merkavot: one Merkava for the light of Hassadim, and one Merkava of the light of Hochma. This is why two Merkavot are written in the sixth book, with four in each, four for extension of Hassadim, and four for extension of Hochma.

Through the Merkavot, one controls opposite one, meaning that there is existence for both kinds of light: Hassadim and Hochma. However, one light rides the two Merkavot—only the light of Hassadim. For this reason, two letters, right and left, in which there are two lights, Hochma and Hassadim, are inscribed in one light, light of Hassadim.

This is so because the rule is that the rider of the Merkavot is the ruler of the Merkavot. Since only the light of Hassadim rides both Merkavot, it is the ruler.

It placed on it the letter Vav since the Vav indicates its illumination from above downward. For this reason, she has a leg, unlike the Yod, who does not have a leg, indicating that her illumination is not extended downward. For this reason, since only the light of Hassadim controls in the sixth book, its light is extended from above downward, and this is why it placed on it the letter Vav, whose illumination is extended all the way down.

153. The seventh Sefira is Netzah in Malchut. It spread force without anything on the radiance of the seventh book, Netzah. The rule of the scrutiny, and the storm that is healing, are jewels in the seventh, and close over the seventh. They are led and do not journey. They journey and do not walk. They walk and are not present; they are present and are not created; they were created and are not real. Upper ones and lower ones descend and ascend; three ride, four are inscribed, and they were returned to one. One is because of that trail that is on it, and it placed on it the letter Dalet.

The boundary and the power of the judgment that was done in the middle of the degree, which is called Parsa, due to the ascent of Malchut to Bina, remains in its strength during the Gadlut, as well, although at that time, Malchut has returned and descended from Bina. That correction connects with the force of the screen of Hirik in the middle line and assists it in enhancing the right line and diminishing the left line. By this, the left line surrenders and the Hochma on the left unites with the Hassadim in the right.

That force of judgment that remained in the Parsa governs mainly from itself and below on the three lines and Malchut below the Parsa, NHYM, since it distinguishes between the upper ones, above the Parsa, and the lower ones, below the Parsa.

As in the right line in Tifferet above the Parsa, where the force of judgment on the screen was established in the right line in order to increase the prominence of Hassadim in it over the Hochma in the left, similarly, in the right line below the Parsa, Netzah, the force of judgment was established in it in order to increase the Hassadim in it and diminish the Hochma in the left, so the two of them would unite.

We should know that although NH, which are right and left below the Parsa, are incorporated with each other through the middle line, Yesod, it does not mean that the right received the form of the left, or that the left received the form of the right. Rather, the right and left forms remain separate from each other as before their incorporation where the right shines in Hassadim, which is illumination of VAK, and does not receive Hochma, and the left shines in illumination of Hochma, which is GAR.

However, the matter of the incorporation of the right and left in one another that was done by the middle line means that two lines right and left were made in the right, right and left in Netzah, and also that two lines right and left were made in the left, right and left in Hod. They swap their governance, where at one time the right of Netzah rules, as it does in the illumination of VAK, and at one time the left of Netzah rules as it does in the illumination of Hochma, and likewise in the right and left in Hod.

It is known that there is revealing of Hochma only while journeying. Hence, journeying is regarded as illumination of GAR. But all this is if he journeys with his own strength. If he is led by others, he is regarded as VAK. Also, if he walks with his legs, he is regarded as VAK since he is swayed from right to left and from left to right as one who walks on foot.

When the right line rules in Netzah, the right and left of Netzah are led by the upper one, which is illumination of VAK. They do not journey with their own strength, which is illumination of GAR. When the left line rules in Netzah, they journey and do not walk, for because the right and left of Netzah are both under the governance of the left, they journey, which means that they shine in illumination of GAR and do not walk, which is illumination of VAK.

There are two states in walking: When the one who is walking relies on the right, they walk and are not present. Although they walk, the judgments are not there at all, since judgments do not grip the light of the right. When the one who walks relies on the left, they are present and they are not created. At that time, the judgments are already present but do not diminish the light since the light of walking in general is light of Hassadim and illumination of VAK, which the judgments do not govern so as to diminish it. This is so because judgments govern only illumination of Hochma and not Hassadim, since there was no restriction whatsoever on the Hassadim.

However, they were created in illumination of GAR, in journeying, and there, the force of the judgment that is concealed in Netzah is present, diminishing the GAR of Hochma. But they are not real, meaning there is no reality in these judgments since the Malchut has already descended from the Bina, and these judgments are a force without anything.

It is known that the light of Hassadim in the right shines from above downward, and the light of Hochma on the left shines only from below upward. This is why it was said, “Upper ones and lower ones descend and ascend.” When the right governs, they descend, shining from above downward. When the left governs, they ascend, shining only from below upward.

These right and left in Netzah do not mean that they are actually two lines right and left. Rather, both are regarded as the right line, and only because of the incorporation with the left, it is necessarily inscribed from the left, as well. But besides this, each line in the three lines is in itself incorporated with all three lines.

Three lines ride over the Netzah, as it consists of all the NHY. If we also consider the Malchut that receives them, there are four, NHYM. These three are inscribed in four, with the Malchut that receives them. All these were returned to one, returned under the rule of the right, alone, which is Hassadim. It is one, which is why it is governed by one light, Hassadim, because of that path which is the force of judgment established in Netzah, who is called “a path” which is on it.

There are two discernments in judgments: 1) judgments in the left without right, meagerness and darkness, since the Hochma in the left cannot shine without incorporation in the illumination of Hassadim in the right. These are implied by the letter Dalet, from the word Dalut [meagerness] and darkness. 2) Judgments in the right, judgments in the screen and in the Parsa. They are implied by the letter Hey, which implies the judgments in the middle point.

The judgments in the left are sweetened by their incorporation with the right. This is why it placed on it the letter Dalet that is over the Sefira Netzah, right: It placed the letter Dalet in order to sweeten it. It gave the letter Hey, which implies judgments in the right, in order to sweeten it in Hod, which is left.

154. The eighth Sefira—Hod in Malchut. It elicited the impression of one star, only one record on the reason of the eighth book. It is on four, and four are on it. They control one in one. One rises, the other sits, and that one leaves. One ascends, and one descends. They are hanging from one; they were created from one. It is holy; it is supreme; it exists, it is one. It inscribed the letter Hey in it.

The reason for the emergence of the right line is the ascent of Malchut to Bina. The reason for the left line is the emergence of Malchut from Bina to her place. Over the reason for the eighth book, which is Hod, it elicited one impression, one star, Malchut. It elicited from Bina, and then the left line emerged. That is, only in one record, that there was no act of taking out here but only a record of that act.

This is so because the act of taking the Malchut out from Bina was done in the left line above the Parsa. Only a record from that act is drawn here, to the left line below the Parsa.

There are two discernments in the right and in the left: 1) This is on the right side, and that is on the left side. 2) The right side is regarded as being above, and the left side is regarded as being below.

After the right and left were incorporated through the middle line, they became right and left in Netzah, and right and left in Hod. Each side contains four phases—three lines and Malchut that receives them. It follows that there are four phases in the right in Hod, and four phases in the left of Hod. The left side in Hod consist of four phases—three lines and Malchut that receives them, and the four on him are four phases in the right of Hod, above the left in it.

These right and left control one in one, controlling one another. At one time, the right rules over the left, and at one time, the left rules over the right. The illumination of the right is VAK, and the illumination of the left is GAR.

One rises, if the left governs. It rises and draws GAR, since rising implies GAR. One sits, if the right rules. It sits and shines only VAK since sitting implies VAK. This is so because one who sits does not use his vessels of NHY, and one who lacks NHY of vessels lacks GAR of lights.

This one takes: When this one takes its lights and governs, that one leaves, namely its neighbor leaves its lights and leaves its dominance. One rises, when the left shines, shines from below upward, and that one descends, when the right shines, shining from above downward.

Nevertheless, they are both hanging off from one; but are hanging in the middle line. They were created from one; both are diminished by the middle line, since they are right and left in the left, and the left was diminished by the middle line.

It inscribed in it the letter Hey, indicating the judgments in the Parsa and in the screen, which are sweetened by the Sefira Hod.

The ninth Sefira is Yesod. It spread on the upper radiance that ninth book, and it is not seen. It is concealed in 248 worlds that walk in it. It is weighed in the image of the owner of the inscription, in five riding on five, which is the king. These 248 worlds serve it. It descends in the day that shines, rises in the night that is darkened, it wrote on it three letters, placed on it the letter Yod.

The illumination of Yesod is only in Hassadim. At the time of the coupling, when Yesod shines in the upper radiance, it does not shine in Hochma, which is seeing, but is hidden in illumination of Hassadim. It is hidden in 248 worlds that walk in it, which are Hassadim.

Tifferet consists of 613 worlds—248 to the right, Hassadim, which are the 248 commandments to-do, and 365 on the left, which are illumination of Hochma, and they are the 365 not-to-do. The 248 worlds of Hassadim shine during the coupling in Yesod, and the Yesod hides from the Hochma.

Yesod is weighed by the image of Tifferet, which is the owner of the inscription, in five riders over fire, where the five Sefirot KHB HG shine in it in five Sefirot TNHYM since Yesod is tantamount and equal to the Sefira Tifferet.

Tifferet is the king whom the 248 worlds use. When not in a coupling, when there is Hochma in Yesod, it is in the state of night. During the coupling, when it is in the state of day, in which Hassadim govern, it descends and shines to the lower ones. When the illumination of Hochma rules in it, when not in a coupling, it is in the state of night and darkness due to the lack of Hassadim, and it departs from the lower ones and does not shine.

It wrote three letters on it, meaning that three lines shine in Yesod, including illumination of Hochma, but the Hassadim govern in it. It placed on it a Yod because the Yod implies the token of the covenant, the illumination of Yesod.

156. The tenth Sefira, Malchut of Malchut, elicited the tenth book, which is Malchut, from eighteen thousand, which is Yesod, in ten letters in the name that was engraved in ten and controls ten. When he came to be rattled in eighteen worlds, four come walking on her, ten in ten ride on her, the rings of the rings unite from her. He and his woman are one.

Malchut is always built primarily from the illumination of Hochma in the left, except then it is regarded as posterior, which does not shine. For this reason, she is later established to make a coupling with ZA and shine with Hassadim as he does. At that time, she is in the state of Panim [anterior/face].

When Yesod of ZA bestows Hochma upon her, he is called eighteen thousand since the name of Yesod is “living” [Hebrew: Het-Yod (eighteen, as well as “living)] since he lives only in bestowal. Hochma is called thousands, and when Yesod of ZA bestows Hassadim, he is called eighteen worlds. Eighteen is the name of Yesod, Olamot [worlds] comes from the word He’elem [concealment], since the illumination of Hochma is concealed in him.

He elicited the tenth book, Malchut, in ten letters from the bestowal of Hochma in Yesod of ZA, which passes to Malchut, the left of Bina, which is then called eighteen thousand. She is incorporated with ten letters, ten Sefirot, in the name that was engraved in ten, since Malchut is called “name,” and when she receives Hochma, it is ten Sefirot in posterior. Engraved, since posterior vessels are called “engraving.” At that time, Malchut governs her ten Sefirot since the illumination of Hochma is regarded as the governance of Malchut. All this is for the construction of Malchut.

“When he came to be rattled,” when the time of coupling comes, called clashing and rattling, in eighteen worlds, to receive from the bestowal of Hassadim in Yesod of ZA, at that time, he is called “eighteen worlds.” Four times three lines and Malchut of ZA, which are called HGTM, come and walk on her, bestowing Hassadim upon her, since bestowal of Hassadim is called “walking.”

“Ten in ten ride on her,” ten Sefirot of ZA ride on the ten Sefirot of Malchut. Riding means controlling. It indicates that there is no governance to the illumination of Hochma that is in the ten Sefirot of Malchut, and only the Hassadim of the ten Sefirot of ZA govern.

At that time, Malchut is regarded as the middle point, which is completely under the governance of the middle line, ZA, and the degrees that are extended from the middle point are called “rings” because they encircle and enclose the degree so it receives only Hassadim.

From the control of the ten of ZA over the ten of Malchut, all the degrees unite. They are called rings of the rings, as from there they take their strength. He and his woman are one, meaning that ZA and his woman, Malchut, are one, and there is no distinction to the form of Malchut, but she is completely incorporated in ZA.

157. These ten Sefirot were divided and extended from the ten upper letters of the holy name HaVaYaH, which, when filled, is ten letters Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph. Opposite that, the world was created in ten, eliciting its powers in ten utterances. His name is hidden and is not explained. Ten over five, five over ten. Six over five, five over six.

The Yod of HaVaYaH, upper AVI, are Hassadim that are covered from Hochma. The first Hey of HaVaYaH is YESHSUT, in which Hochma is revealed. Vav of HaVaYaH is ZA, which shines in Hassadim that are covered from Hochma. The bottom Hey of HaVaYaH is Malchut, in which the Hochma is revealed. During the coupling, the bestowal of Hassadim overcomes the illumination of Hochma, and for this reason, the letters Yod Vav, which are in illumination of Hassadim, also receive the illumination of Hochma in the first Hey and the bottom Hey during their coupling.

His name is hidden because the males, Yod Vav, which are concealed from Hochma, prevail over the females. For this reason, it is not interpreted, for there is no illumination of Hochma in the name. Nevertheless, the males, too, receive illumination from the illumination of Hochma in the females.

Six over five: Vav, ZA, shines the covered Hassadim in the Vav to the bottom Hey of HaVaYaH, Malchut. Five over six: The bottom Hey, too, Malchut, shines from the Hochma in her to the Vav, ZA. However, the main governance is to the males, Yod Vav, which is why his name is concealed and is not explained.