Explaining
the
Psalm
“The
Heavens
Tell”
56.
“The
heavens
tell
the
glory
of
God.”
“Heavens”
is
ZA.
“Tell”
means
they
shine
to
the
place
called
“glory
of
God.”
“The
glory
of
God”
is
the
daughter
of
Abraham,
Malchut.
“God”
is
Abraham,
Hesed.
“Tell”
is
as
it
is
written,
“Then
He
saw
it
and
declared
it.”
“Declared
it”
is
as
it
is
written,
“Its
stones
are
the
place
of
sapphires,”
meaning
illumination.
And
these
heavens,
ZA,
correct
her
with
all
the
corrections
for
the
glory
of
God,
Malchut.
57.
For
this
reason,
Israel
below
bring
to
Malchut
light
in
secret,
from
the
fountain
of
above,
from
ZA,
and
say,
“Blessed
be
the
name
of
His
kingship
forever
and
ever.”
58.
The
place
that
is
called
“heaven”
testifies
about
them.
Hence,
the
letters
Ayin
and
Dalet
from
the
verse
“Hear
O
Israel,
the
Lord
our
God,
the
Lord
is
One,”
are
big,
to
be
a
testimony.
The
heavens
is
as
it
is
written,
“I
call
heaven
to
witness
against
you
today.”
This
is
Jacob,
ZA,
the
place
of
heaven.
And
Malchut
testifies
as
it
is
written,
“and
the
earth.”
It
is
written,
“Like
the
moon
it
shall
be
established
forever,
a
faithful
witness
in
the
skies,”
and
the
moon
is
Malchut.
59.
When
Israel
are
in
wholeness,
the
Creator
and
the
assembly
of
Israel
a
complete
testimony
testify
about
them,
ZA
and
Malchut.
At
that
time,
the
dew
above,
abundance,
is
drawn
from
the
place
of
Atik,
Keter.
This
is
when
ZA
and
Malchut
are
in
unification,
as
it
is
written,
“My
head
is
filled
with
dew.”
Dew
is
the
number
of
“the
Lord
is
one”
(39),
the
Creator
and
the
assembly
of
Israel.
This
is
so
because
at
that
time,
Israel
are
worthy
of
dew.
60.
Israel
that
know
in
them
unite
ZA
and
Malchut
twice
daily,
in
one
Shema
reading
on
the
side
of
the
day,
the
government
of
ZA,
and
one
on
the
side
of
the
night,
the
governance
of
Malchut.
61.
The
dead
are
destined
to
be
revived
for
the
next
world
from
this
dew,
as
it
is
written,
“And
many
of
those
who
are
asleep
in
the
dust
of
the
earth
shall
awaken.”
“Of
those
who
are
asleep”
is
as
it
is
written,
“I
am
asleep
and
my
heart
is
awake.”
“My
heart
is
awake,”
the
place
of
my
heart,
Malchut.
“The
voice
of
my
beloved
knocks.”
“The
voice
of
my
beloved”
is
the
place
called
“voice,”
Jacob,
ZA.
“My
head
is
filled
with
dew”
is
the
blessings
of
heaven,
which
come
to
heaven,
ZA,
when
he
is
in
unification
with
the
Nukva,
Malchut.
“And
she
will
rise
from
the
dust,”
meaning
she
will
come
out
of
the
exile.
62.
When
Isaac
blessed
Jacob,
he
said,
“May
the
God
give
you
of
the
dew
of
heaven,”
since
he
saw
that
Jacob
was
the
heir
of
the
place
that
is
called
“heaven,”
since
Jacob
became
a
Merkava
[chariot/structure],
called
heaven.
“God”
means
upper
Ima,
Bina,
who
crowned
him
with
high
crowns
so
he
would
copulate
with
the
queen.
63.
When
the
dew
comes
to
ZA,
it
freezes
from
the
north
side.
From
the
south
side,
it
is
drawn
up
to
the
throne,
the
place
called
Earth,
Malchut.
At
that
time,
the
north
side
that
grips
it
freezes
and
becomes
snow,
and
in
it,
the
world
was
created.
It
is
as
we
learn
that
the
world
was
created
from
the
snow
under
the
throne.
The
abundance
from
which
the
food
and
light,
lights
of
Hochma,
are
extended,
the
right
among
them
is
called
“dew,”
the
left
among
them
is
called
“torrent.”
Atik,
the
Keter,
from
whom
the
light
of
Hochma
is
extended,
is
all
Hesed,
and
even
the
left
in
him
returns
to
Hesed.
This
is
why
the
abundance
in
him
is
called
“dew.”
However,
when
that
abundance
reaches
ZA,
the
north
side
is
already
revealed
in
it,
meaning
left
and
judgment,
since
with
the
emergence
of
the
left
line
of
YESHSUT,
which
is
the
root
of
ZA,
a
dispute
is
made
between
right
and
left,
and
the
lights
of
the
left
freeze
and
become
concealed
until
the
middle
line
comes
and
unites
the
left
with
the
right,
south.
When
Hochma
of
the
left
clothes
in
the
Hassadim
of
the
right,
the
freezing
melts
and
the
lights
shine
in
all
the
wholeness.
When
the
dew
is
extended
from
Atik
and
reaches
ZA,
it
becomes
north
and
left,
and
the
light
freezes
in
it
since
it
cannot
shine
without
the
Hassadim
of
the
right.
When
the
middle
line
comes
and
unites
the
north,
left,
with
the
south,
right,
and
the
Hochma
on
the
left
clothes
the
Hassadim
on
the
south,
the
freezing
melts
and
is
drawn
to
the
throne,
for
the
light
shines
again
and
is
drawn
down
to
Malchut.
When
the
Hochma
is
extended
to
Malchut,
it
first
comes
in
the
north
and
on
the
left,
on
the
left
of
ZA.
At
that
time,
the
north
side
that
grips
it
freezes
and
becomes
snow,
when
the
light
freezes
in
it
as
long
as
it
does
not
connect
with
the
south.
The
world
was
created
from
the
snow
under
the
throne,
as
the
beginning
of
creation
is
extended
from
the
first
state
of
Malchut,
when
the
lights
were
frozen
in
her
like
snow.
Afterwards,
through
her
connection
with
the
south,
Hassadim,
Creation
was
completed
and
finished,
as
it
is
written,
“A
world
of
Hesed
shall
be
built.”
64.
Hence,
since
the
beginning
of
the
world
is
extended
from
snow
that
is
under
the
throne,
the
judgment
in
the
left,
the
world
could
not
withstand
the
judgment
until
the
mercies
awakened,
the
middle
line,
which
bestows
upon
her
Hesed
and
Rachamim.
This
is
the
second
state,
as
it
is
written,
“The
heavens
tell
the
glory
of
God,
the
firmament
tells
of
the
work
of
His
hands.”
This
is
the
firmament
upon
which
all
the
lights
and
stars
are
dependent,
and
this
is
the
righteous,
Yesod
of
ZA,
who
bestows
them
to
the
Place,
who
is
called
“glory,”
Malchut.
65.
“Day
to
day
expresses
speech.”
“Day
to
day”
is
heaven
and
firmament.
ZA
is
heaven,
and
Yesod
is
the
firmament.
Both
are
day;
ZA
will
express
the
abundance
to
Yesod.
“And
night
to
night
will
reveal
knowledge.”
The
place
that
is
called
“night,”
Malchut,
draws
the
abundance
to
Gabriel,
the
left
in
the
Merkava
of
Malchut.
It
receives
from
the
place
called
Daat
[knowledge],
illumination
of
Hochma
that
is
bestowed
through
Daat.
It
is
a
precious
and
pleasant
fortune
that
Daat
of
ZA
concealed
in
the
place
called
“night,”
Malchut.
And
Gabriel,
who
is
also
night,
receives
from
Malchut
and
draws
to
the
lower
ones
the
spirit
of
knowledge
and
fear
of
the
Creator.
66.
It
is
written,
“There
is
no
speech,
nor
are
there
words,
whose
voice
is
not
heard.
Their
voice
is
heard
out
through
all
the
earth,
and
their
words
to
the
end
of
the
world.
In
them
he
has
set
a
tent
for
the
sun.”
“There
is
no
speech,
nor
are
there
words.”
This
is
so
because
everything
is
in
a
whisper,
for
the
Hochma
is
not
drawn
from
above
downward;
it
is
not
heard
by
the
lower
ones.
“Their
voice
is
heard
out
through
all
the
earth”
is
the
middle
line,
which
draws
that
earth,
Malchut.
“Heaven”
is
the
sun,
as
it
is
written,
“In
them
he
has
set
a
tent
for
the
sun,”
and
he
is
like
a
groom
coming
out
of
his
Huppah
[wedding
canopy].
This
is
the
crown
with
which
his
mother
has
crowned
him,
the
Mochin
he
receives
from
Ima,
Bina.
67.
“And
rejoices
like
a
mighty
man
to
run
its
race,”
to
shine
to
the
moon,
Malchut.
“Rejoices
like
a
mighty
man,”
since
at
that
time,
the
side
of
Gevura
has
awakened.
“Its
rising
is
from
one
end
of
heaven.”
This
is
the
beginning
of
everything,
Bina,
the
beginning
and
the
outlet
of
ZA
and
Malchut.
“And
its
circuit
to
the
other
end,”
meaning
it
surrounds
everything,
stretching
from
end
to
end,
from
the
edge
of
the
upper
heaven,
Bina,
to
the
bottom
end,
Malchut.
68.
“And
there
is
nothing
hidden
from
its
heat,”
as
it
is
written,
“Can
a
man
hide
himself
in
secret
places
so
that
I
cannot
see
him?”
The
law
of
the
Lord
is
whole,
as
it
is
written,
“And
Jacob
was
a
whole
[complete]
man,”
since
the
Torah
is
ZA,
who
is
called
Jacob.
Therefore,
it
is
complete,
just
as
Jacob
is
a
complete
man.
“Reviving
the
soul,”
as
it
is
written,
“The
Lord
of
hosts
swore
by
His
soul,”
which
is
Malchut,
the
Nefesh
[soul]
of
ZA,
who
is
called
the
“Lord
of
hosts.”
This
is
so
because
ZA
corrects
Malchut
with
her
corrections
and
dwells
in
her
home,
bestowing
upon
her
according
to
her
phase,
Hochma,
which
is
called
“home,”
as
it
is
written,
“In
wisdom
shall
a
house
be
built,”
and
nourishes
her
with
all
that
she
needs.
This
is
why
she
is
reviving.
69.
“The
testimony
of
the
Lord
is
trustworthy,
making
wise
the
simple.”
“The
testimony
of
the
Lord
is
trustworthy”
is
the
place
of
Joseph,
who
is
called
“testimony.”
It
is
trustworthy
because
he
is
the
place
of
the
river
whose
water
never
runs
dry,
from
the
coupling
of
upper
AVI,
which
never
stops,
where
ZON
clothe
upper
AVI.
“Making
wise
the
simple.”
ZA
makes
wise
the
place
that
has
no
Daat
[knowledge],
Malchut,
who
has
only
two
Mochin
HB,
and
lacks
the
Moach
[brain]
of
the
Daat.
He
makes
her
wise
with
the
small
Hochma
she
receives
from
Him.
For
this
reason,
Malchut
is
called
“bottom
Hochma,”
small
Hochma.
He
visited
her
to
nourish
the
world,
and
she
gives
to
one
who
has
no
merit
of
his
own.
70.
“The
statutes
of
the
Lord
are
right,
rejoicing
the
heart.”
The
statutes
of
the
Lord
are
commandments
that
depend
on
Malchut,
for
all
the
treasures
of
the
king
were
deposited
in
her
hands.
This
is
why
it
is
written,
“right,”
as
it
is
written,
“He
is
righteous
and
upright.”
Justice,
Malchut,
is
called
“straight”
[also
“right”].
“Rejoicing
the
heart”:
Joy
is
the
assembly
of
Israel,
Malchut
that
connects
with
the
heart
of
heaven,
ZA.
71.
“The
commandment
of
the
Lord
is
pure.”
When
Malchut
connects
with
ZA,
she
becomes
a
pure
commandment.
At
first,
she
was
called
“commandment,”
and
now
that
the
Written
Torah,
ZA,
is
on
her,
she
is
called
a
“pure
commandment,”
as
it
is
written,
“as
pure
as
the
sun.”
Righteous
and
justice
are
Yesod
and
Malchut,
of
the
same
weight.
72.
“Enlightens
the
eyes,”
as
it
is
written,
“The
eyes
of
the
Lord
roam.”
Hochma
is
eyes.
What
is
the
reason
it
enlightens
the
eyes?
In
the
beginning,
it
is
written
about
Malchut,
“lights,”
without
a
Vav,
indicating
a
curse,
as
it
is
written,
“Let
there
be
lights
in
the
firmament
of
the
heaven.
When
the
firmament
of
the
heaven,
Yesod
of
ZA,
shines
for
Malchut,
it
shines
with
a
Yod,
meaning
that
the
illumination
of
the
righteous—Yesod
of
ZA,
Yod
and
its
well
wishing—has
been
added
to
it.
At
that
time,
Malchut
is
in
great
Gadlut,
and
she
is
pure
when
male
and
female
are
incorporated.
73.
“The
fear
of
the
Lord
is
pure.”
This
is
the
praise
of
the
assembly
of
Israel,
Malchut,
which
is
in
purity,
when
ZA
is
favorable
toward
her.
“She
stands
forever”
means
she
always
stands
as
a
high
and
strong
wall
over
her
children
when
the
ordinances
of
the
Creator
shine
in
her
from
a
place
of
truth,
for
ZA
is
called
“truth.”
It
is
written,
“The
ordinances
of
the
Lord
are
true;
they
are
right
together,”
when
ZA
and
Malchut
are
together,
in
justice,
in
the
name
of
Malchut,
and
both
take
her
name,
justice.
They
are
right
together
means
that
the
name
justice
concerns
both
of
them,
and
Malchut
takes
his
name,
for
ZA
is
called
“ordinance,”
Malchut,
the
“ordinances
of
the
Lord,”
so
the
name
“ordinance”
concerns
both
of
them.
74.
“The
statutes
of
the
Lord
are
right,
rejoicing
the
heart;
the
commandment
of
the
Lord
is
pure,
enlightens
the
eyes.”
The
statutes
of
the
Lord
are
NH,
who
are
called
“taught
by
the
Lord.”
“Rejoicing
the
heart”
is
the
citron,
who
is
similar
to
a
heart,
and
NH
delight
it
with
their
bestowal.
The
commandment
of
the
Lord
is
a
citron,
Ateret
Yesod
[crown
of
Yesod].
“The
fear
of
the
Lord
is
pure;
it
stands
forever.”
The
fear
of
the
Lord
is
as
it
is
written,
“A
woman
who
fears
the
Lord
shall
be
praised,”
meaning
Malchut.
She
shall
be
praised
because
she
is
pure.
“The
ordinances
of
the
Lord
are
true”
are
six
sons
HGT
NHY,
incorporated
in
Jacob,
Tifferet,
called
“ordinance”
and
“true.”
“Right
together,”
in
the
complete
unification
in
the
fear
of
the
Lord,
which
is
pure.
75.
“More
desirable
than
gold
and
from
much
fine
gold.”
From
the
side
of
the
gold,
left,
it
is
the
praise
of
Isaac,
as
it
is
written,
“His
left
under
my
head.”
“From
much
fine
gold”
is
Abraham,
as
it
is
written,
“His
right
will
embrace
me.”
“Much”
is
Jacob.
“And
sweeter
than
honey
and
sweet
liquid
honey.”
Honey
means
date
[the
fruit],
which
consists
of
male
and
female,
ZA
and
Malchut.
This
is
why
they
are
sweet
when
they
connect
and
honey
comes
out
of
them,
illumination
of
Hochma.
76.
“And
sweet
liquid
honey”
is
as
it
is
written,
“Your
lips
drip
sweetness
like
sweet
liquid
honey,
my
bride,”
Malchut.
“Sweet
liquid
honey,”
since
anyone
who
wants
to
observe
and
to
look
in
this
vision,
Malchut,
when
she
is
in
Hochma,
who
is
called
“seeing,”
looks.
It
is
written,
“I
have
made
you
a
watchman
for
the
house
of
Israel;
so
hear
the
word
from
My
mouth.”
That
place,
Malchut,
is
indeed,
called
“the
door
to
faith,”
and
it
is
written,
“And
I
saw
the
visions
of
God,”
Malchut.
From
here
and
above,
there
is
no
permission
to
look.
Hence,
those
who
are
taught
by
the
Lord
suckle
from
her,
the
prophets,
who
are
called
“watchmen,”
as
it
is
written,
“sweet
liquid
honey”
[in
Hebrew
the
words
also
mean
watching].
77.
Also,
watchmen
are
those
who
are
taught
by
the
Lord,
NH,
that
shine
in
Malchut.
The
prophets
suckle
from
NH,
except
for
Moses,
who
departed
above,
to
Daat.
When
all
are
incorporated
in
Malchut,
they
are
desirable.
78.
“The
fear
of
the
Lord
is
pure;
it
endures
forever.”
If
a
person
first
exerts
in
the
place
called
“fear
of
the
Lord,”
then
his
teaching
[Torah]
endures
forever
since
from
here
he
will
come
to
faith,
from
this
Malchut,
who
is
the
door
to
everything.
When
he
fears
this
place,
Malchut,
that
place
grows,
and
sits
in
the
light
with
the
king,
ZA,
since
she
brought
forth
to
the
world
a
good
son.
79.
For
this
reason,
Solomon
said,
“In
the
end
of
the
matter,
all
his
heard,
fear
God.”
The
end
is
the
end
of
the
degrees,
Malchut,
and
it
is
with
a
big
Samech
[in
Hebrew],
since
the
word
Sof
[end]
is
written
with
a
big
Samech
because
that
place,
Malchut,
is
called
Samech.
From
the
time
when
the
woman
came,
the
Samech
came,
as
it
is
written,
“and
closed
up
the
flesh
in
its
place.”
This
is
so
because
prior
to
this,
Samech
was
not
written
in
the
Torah.
Malchut
is
in
wholeness
and
in
great
Gadlut
when
the
man
fears
her,
at
first,
for
she
is
his
mother,
and
afterwards,
he
does
the
commandments
of
his
father
in
heaven,
who
is
ZA.
80.
It
is
written,
“Fear
God,
and
observe
His
commandments.”
This
is
why
it
is
written,
“each
man
shall
fear
his
mother
and
his
father.”
He
puts
“his
mother”
first,
Malchut
first,
with
fear.
“And
observe
His
commandments,”
the
commandments
of
the
Creator,
who
is
his
father.
Who
makes
the
holy
name
above?
He
who
does
it,
as
it
is
written,
“for
this
is
the
whole
of
man,”
for
then
the
man
is
completed
above.
81.
“My
son,
fear
the
Lord
and
the
king.”
“Fear
the
Lord,”
to
connect
the
fear
with
the
Creator,
connect
Malchut,
fear,
with
the
Lord,
ZA.
“My
son”
and
“king”
are
to
draw
the
light
from
upper
Ima,
who
is
Bina,
who
is
called
a
“king.”
To
the
firstborn,
ZA,
to
come
in
from
below
upward,
for
ZA
to
rise
and
to
clothe
Bina
from
below
upward.
“My
son”
and
“king,”
meaning
draw
light
from
the
son,
ZA,
to
the
daughter,
Malchut,
who
is
called
a
“king.”’
82.
In
the
beginning,
we
should
exert
in
fear,
Malchut,
which
is
the
door
to
everything,
and
afterwards
with
the
written
Torah,
ZA,
who
is
above.
This
is
so
because
any
person
who
does
not
fear
sin
has
no
permission
to
enter
this
door
to
faith,
which
is
the
Malchut.
Since
he
is
rejected
from
this
door,
he
is
rejected
from
everything,
since
he
has
no
door
through
which
to
enter
everything,
as
it
is
written,
“This
is
the
gate
to
the
Lord.”
83.
Anyone
whose
fear
precedes
his
wisdom,
his
wisdom
persists,
since
the
wisdom
is
sitting
on
its
foundation,
as
it
is
written,
“And
the
foundation
that
your
right
has
planted,”
which
is
fear,
called
“the
glory
of
God.”
84.
If
a
person
does
not
fear
Malchut,
she
afflicts
him,
since
she
was
appointed
in
order
to
afflict
people,
as
it
is
written,
“and
the
reproofs
of
discipline
are
the
way
of
life.”
What
is
the
way
to
the
tree
of
life?
It
is
the
one
appointed
over
the
world
in
order
to
afflict
people,
so
they
do
not
stray
from
His
path.
85.
For
this
reason,
she
must
be
tied
above,
to
ZA,
since
she,
Malchut,
is
called
Guf
[body],
and
she
needs
a
Neshama
[soul].
Because
Nadav
and
Avihu
did
not
tie
her
above
and
took
the
soul
from
her,
she
took
the
soul
from
them
and
the
body
remained
existing,
as
they
did,
as
it
is
written,
“And
they
placed
incense
on
it,”
and
they
did
not
tie
it
above.
86.
Because
she
has
no
life
of
her
own
at
all,
the
tree
of
life,
ZA,
gives
her
life.
This
is
why
Malchut
is
Guf,
Jacob,
ZA,
is
Neshama,
and
Atik,
Bina,
is
Neshama
to
Neshama.
87.
Pinhas,
who
made
peace
in
the
earth
and
extended
life
in
the
earth,
in
Malchut,
Neshama
was
added
to
him,
and
Malchut
brightened
her
face
to
him
because
he
awakened
the
life
corresponding
to
her.
This
is
why
it
is
written,
“In
the
light
of
a
king’s
face
is
life,”
meaning
that
when
that
king
that
is
below,
who
is
Malchut,
her
face
shines,
life
from
ZA
adheres
to
her.
88.
Also,
“In
the
king’s
face
is
life”
is
Jacob,
ZA,
who
is
called
a
“king.”
“Life,”
since
life
comes
to
him
from
Ima,
Bina.
And
thanks
to
Pinhas,
the
world
persisted,
connecting
the
covenant,
Yesod,
at
night,
Malchut.
It
is
written,
“If
my
covenant
is
not
day
and
night.”
“Day,”
since
the
blocked
Mem,
Bina,
connected
with
the
day,
ZA,
and
he
shines
at
night,
in
Malchut.
Were
it
not
for
the
covenant,
“I
have
not
placed
the
ordinances
of
heaven
and
earth.”
These
ordinances,
the
Mochin,
which
are
set
in
the
ordinances
of
this
Torah,
ZA,
will
not
persist.
When
do
they
persist?
When
they
are
right
together,
when
ZA
and
Malchut
are
in
a
coupling
together
through
the
covenant.
89.
It
is
written,
“Your
servant,
too,
is
careful
with
them,”
careful
from
making
mistakes
in
the
corrections
of
the
king.
This
is
so
because
he
exerted
in
them
each
night,
to
connect
them
together,
as
it
is
written,
“I
rise
at
midnight
to
thank
You
for
the
ordinances
of
Your
righteousness.”
The
ordinances,
the
Sefirot
of
ZA,
which
are
desirable
and
comprise
of
all
of
them,
all
the
Sefirot
of
ZA,
will
connect
in
this
justice,
Malchut.
90.
Then,
when
ZA
and
Malchut
copulate,
they
guard
that
an
uncircumcised
and
the
impure
will
not
approach
the
Temple,
Malchut,
as
it
is
written,
“In
guarding
them,
there
is
great
reward.”
When
they
guard
it,
guarding,
to
that
end
of
the
degrees,
which
is
the
heel,
Malchut
at
the
end
of
the
Sefirot,
then
she
is
great
since
she
connects
above
with
ZA.
It
is
written
about
this,
“Due
to
humbleness
is
fear
of
the
Lord,”
meaning
that
fear
of
the
Creator
was
given
to
be
rewarded
with
the
heel,
with
humbleness,
Malchut,
where
through
fear
we
are
rewarded
with
humbleness.
Thus,
Malchut
is
called
“heel.”
Humbleness,
Malchut,
is
as
it
is
written,
“And
the
man
Moses
was
very
humble.”
He
is
called
“the
man
of
God,”
the
husband
of
Malchut,
who
is
called
“God.”
Hence,
since
the
male
is
called
humble,
the
female
is
called
humbleness
[humble
in
female
form
in
Hebrew],
and
it
is
written,
“and
Your
humbleness
makes
me
great,”
the
humbleness
of
the
Creator,
which
is
Malchut.
91.
It
is
written,
“The
beginning
of
wisdom
is
fear
of
the
Lord.”
Fear
of
the
Lord
was
given
in
order
to
be
rewarded
with
Hochma
[wisdom],
as
in
the
verse,
“Fear
of
the
Lord
is
because
of
humbleness,”
since
first
we
must
fear
Malchut,
and
then
we
rise
to
Hochma.
Also,
“The
beginning
of
wisdom
is
fear
of
the
Lord”
is
upper
fear,
Bina.
Because
she
is
the
Rosh
of
the
lower
ones,
she
took
the
name
of
the
upper
one.
This
is
why
Ateret
[Keter/crown]
is
called
“the
upper
Keter,
concealed
from
all,”
in
order
to
unite
the
Rosh
with
the
Sof,
and
in
the
name
“one,”
she
becomes
incorporated
with
the
Rosh.
The
upper
Hochma
was
concealed
in
AA.
The
Hochma
that
shines
in
Atzilut
is
from
Bina
that
returned
to
Hochma,
who
is
called
Hochma
of
the
thirty-two
paths,
as
it
is
written,
“Fear
of
the
Lord
is
the
beginning
of
wisdom
[Hochma],”
which
is
upper
fear,
Bina.
Bina,
the
upper
fear,
is
called
the
“beginning
of
wisdom.”
Because
she
is
the
Rosh
[head/beginning/top],
which
bestows
Hochma
upon
the
lower
ones
since
the
Hochma
was
concealed,
she
took
the
name
“beginning
of
wisdom”
that
belongs
to
her
own
upper
one,
although
she
is
only
Bina.
It
brings
an
example
that
in
the
same
way,
Ateret,
which
is
Malchut,
is
called
“crown,”
since
the
beginning
of
the
Sefirot,
Keter,
must
be
united
with
the
end
of
the
Sefirot,
Malchut.
Therefore,
Malchut
was
incorporated
in
one
name
with
Keter,
since
Ateret
means
Keter.
92.
“In
guarding
them,
there
is
great
reward.”
These
are
the
ordinances,
ZA,
that
guard
because
of
a
great
reward,
Malchut,
since
Jacob,
ZA,
the
landlord,
Malchut’s
husband,
is
the
guardian
of
the
house.
But
they
commented
about
the
one
who
took
Jacob’s
craft,
Rav
Aha
Bar
Yaakov,
that
he
kneeled
seven
kneelings
and
revoked
seven
heads
of
the
serpent,
his
seven
Sefirot
of
impurity,
so
he
would
not
approach
the
Temple,
Malchut,
to
suckle
from
her.
93.
“Guard
Your
servant
also
from
evil
people.”
“Evil
people”
means
the
serpent
that
Sam
rides,
which
seduced
Eve
with
the
tree
of
knowledge.
“Guard
Your
servant,”
as
that
servant
that
all
the
keys
of
his
master
are
in
his
hand,
Matat,
said
that
Malchut
is
in
darkness
and
being
robbed
because
these
evil
people,
Sam
and
the
serpent,
govern
the
world
and
cause
death.
And
sometimes,
the
moon,
Malchut,
is
blemished
and
the
serpent
rules.
94.
David
was
asking
for
mercy
for
this,
and
he
said,
“Let
them
not
have
dominion
over
me
then
with
them,”
meaning
that
the
serpent
would
not
rule
in
his
place,
in
Malchut,
to
guard
the
heel,
Malchut,
through
Jacob,
ZA,
who
is
called
Rav
[much/teacher],
a
firstborn
son.
This
is
so
because
no
one
in
the
world
prevailed
over
that
serpent
as
did
Jacob,
who
removed
him
from
his
inheritance,
from
Malchut,
since
he
is
the
husband
of
the
house,
of
Malchut.
He
removed
so
he
would
not
defile
his
home.
95.
In
order
for
the
serpent
not
to
rule,
it
is
written,
“then
with
them.”
Aleph-Zayin
[the
acronym
of
“then
with
them”]
has
the
letters
of
Aleph
Zayin.
Aleph
is
the
light
of
Atik,
the
light
of
GAR,
KHB.
Zayin
is
seven
degrees
HGT
NHYM
incorporated
in
Jacob,
ZA.
Because
all
this
connects
to
shine
in
Malchut,
I
will
be
whole,
with
them.
This
is
so
because
this
is
what
Malchut
is
called,
“epigram,”
with
the
letters
of
Moch-Tam
[in
Hebrew].
Moch,
since
she
has
nothing
of
her
own
and
she
is
poor.
Tam
since
when
the
moon,
Malchut,
is
in
wholeness
and
shines
in
the
upper
lights,
she
is
called
Tam.
It
is
written
about
this,
“An
epigram
for
David,”
for
David
is
Malchut,
who
is
called
an
“epigram.”
96.
Malchut
is
called
an
“epigram”
when
the
moon,
Malchut,
is
guarded
from
ZA,
as
it
is
written,
“Guard
me,
God,
for
I
have
taken
refuge
in
You.”
“I
have
taken
refuge”
comes
from
the
word
strength
[in
Hebrew],
as
it
is
written,
“for
in
You
my
soul
takes
refuge.”
97.
It
is
written,
“Guard
me,
God,”
since
the
side
of
Abraham,
Hesed,
needs
to
awaken
so
the
upper
Hesed
will
shine
to
the
faithful
Hassadim
of
David,
who
is
Malchut,
as
it
is
written,
“But
the
Hesed
[mercy]
of
the
Lord
is
from
everlasting
to
everlasting
on
those
who
fear
Him.”
This
is
Abraham,
who
takes
light
and
life
from
the
upper
world,
Bina,
and
gives
to
the
lower
world,
Malchut.
“And
to
everlasting
on
those
who
fear
Him”
is
the
lower
world,
Malchut,
as
fear
relies
on
Him.
98.
At
that
time,
“And
His
righteousness
to
children’s
children.”
His
righteousness
is
the
lower
world,
Malchut,
who
is
called
justice.
To
children’s
children,
since
she
nurses
camps
that
are
called
“children’s
children,”
and
it
is
also
written,
“The
mother
of
the
children
is
happy”
that
they
are
these
children.
These
twelve
tribes
that
surround
this
last
world,
Malchut,
which
are
the
entirety
of
the
souls
of
Israel,
are
called
“children’s
children.”
They
are
called
so
when
they
guard
His
covenant,
as
it
is
written,
“to
those
who
keep
His
covenant.”
99.
Because
initially,
these
children’s
children
did
not
observe
His
commandments
and
sold
Joseph
their
brother
to
a
foreign
land,
they
were
sentenced
to
punishment.
100.
This
is
what
Moses
asked
when
he
saw
the
judgment
that
would
be
done
to
those
ten
slain
of
the
kingdom.
He
asked,
“Where
is
their
Torah?”
The
Creator
said
to
him,
“Go
back
to
those
who
are
staying
behind
the
tabernacle,”
Malchut,
meaning
to
the
tribes
that
sold
that
righteous
one.
Moses
asked,
“And
why
on
those
bodies,
which
are
holy
ones
of
the
upper
one?”
The
Creator
said
to
him,
“So
it
came
up
in
the
thought,
and
no
one
can
attain
it.”
101.
It
is
about
this
that
David
tried
to
bless
that
place
from
which
the
light
comes,
Yesod,
and
said,
“The
Lord
will
bless
his
memory,”
that
He
will
bless
the
righteous,
Yesod.
“Will
bless
the
house
of
Israel”
means
that
that
righteous
one
will
bless
the
house
of
Israel,
Malchut.
“Will
bless
the
house
of
Aaron,”
Malchut
from
the
side
of
Hesed
that
is
in
her,
since
she
is
called
the
“house
of
Aaron”
when
she
connects
to
Hesed.
The
quality
of
Aaron,
a
priest,
is
Hesed,
as
it
is
written,
“And
Aaron
took
Elisheva
daughter
of
Aminadav,”
Malchut,
who
is
called
Elisheva,
with
the
letters
of
El
[God]
Sheva
[seven].
Sheva,
Malchut,
connected
to
the
name
El,
Hesed.
102.
“He
will
bless
those
who
fear
the
Lord,
both
small
and
great,”
meaning
those
who
dwell
in
the
tabernacle,
the
twelve
tribes
that
are
in
fear,
in
Malchut.
“Both
small
and
great,”
as
it
is
written,
“small
animals
with
big
ones.”
Small
animals
are
the
masses
that
came
out
from
the
children’s
children,
as
it
is
written,
“All
who
were
numbered
according
to
the
camp
of
Judah.”
“With
big
ones,”
meaning
the
heads
of
the
tribes.
103.
Hence,
anyone
who
is
counted
gives
a
reward,
a
bekah
per
person,
to
be
a
ransom
for
his
soul,
Malchut,
and
the
light
will
expand
from
her
when
the
right
connects
to
her,
meaning
the
money
that
he
gives,
Hassadim.
For
this
reason,
“will
bless
the
house
of
Aaron,”
since
Malchut
is
called
“the
house
of
Aaron”
when
blessings
are
added
to
her,
and
the
right,
Hesed,
has
awakened
to
her
in
that
money,
half
a
shekel.
At
that
time,
her
blessings
are
extended
in
those
who
fear
her.
104.
Any
person
who
repents
before
his
master
and
fears
each
day
that
iniquity
that
he
had
done,
the
Creator
forgives
him
and
does
not
avenge
against
him.
great
fear
fell
upon
Joseph’s
brothers
when
they
saw
their
father
departing
upward,
and
saw
themselves
in
exile
for
that
iniquity,
until
Joseph
told
them,
“Do
not
fear.”
Indeed,
do
not
fear
a
punishment
at
that
time
“for
am
I
in
the
place
of
God?”
Indeed,
I
have
departed
upward
from
this
place
called
Elokim
[God],
which
is
judgment,
and
my
degree,
Yesod,
will
shine
to
the
side
of
the
courthouse,
Malchut,
to
shine
for
you,
since
you
are
under
this
place,
Malchut,
who
is
called
Elokim.
105.
When
David
saw
the
landlord
of
the
house,
Joseph,
who
said
this,
he
said,
“The
Lord
remembers
us;
He
will
bless.”
The
one
who
dwells
in
the
male
world,
Joseph,
the
Hey
of
up
above,
will
bless
him
with
high
crowns,
since
all
the
tribes
but
Joseph
dwell
in
the
female
world,
Malchut,
and
are
blessed
by
Joseph,
who
is
in
the
male
world,
Yesod.
106.
The
place
that
is
Joseph
will
bless
the
house
of
Israel,
Malchut,
the
house
of
David.
“Will
bless
the
house
of
Aaron”
means
that
her
side
of
Hesed
will
awaken.
“He
will
bless
those
who
fear
the
Lord,
both
small
and
great.”
This
is
why
it
is
written,
“May
the
Lord
…
make
you
a
thousand
times
more,”
from
the
side
of
Joseph,
who
is
“you”;
He
will
awaken
with
mercy
on
you.
This
is
so
because
Joseph
has
already
forgiven
that
iniquity
below,
and
said,
“I
will
sustain
you
and
your
children.”
This
why
it
is
written,
“On
you
and
on
your
children,”
that
his
merit
will
protect
you
and
your
children,
so
they
are
not
caught
for
your
iniquities
and
that
serpent
will
not
govern
you.
107.
This
is
why
he
said,
“Let
them
not
have
dominion
over
me
then
with
them,”
and
that
place,
Malchut,
is
crowned
in
its
crowns,
as
it
was
crowned
when
Israel
crossed
the
sea
and
said,
“Then
Moses
will
sing,”
when
they
saw
that
the
moon
had
been
completed.
“Then
I
will
be
cleansed
of
a
great
transgression”
is
the
iniquity
of
the
tribes
that
sold
Joseph,
who
was
great.
108.
He
asked
for
mercy
for
everything,
as
it
is
written,
“May
the
utterances
of
my
mouth
please.”
May
they
please
is
before
Holy
Atik.
“The
utterances
of
my
mouth”
is
the
mouth,
the
bestowal
of
Atik,
GAR.
“And
the
understanding
of
my
heart
before
You,
Lord,
my
rock
and
my
deliverer.”
My
heart
is
the
heart
of
heaven,
ZA,
for
the
illumination
of
the
thirty-two
paths
in
him
is
called
“heart.”
Before
You
means
the
upper
anterior
of
ZA,
which
is
in
concealment
and
is
revealed
at
a
time
of
good
will.
“The
Lord
is
my
rock
and
my
deliverer.”
HaVaYaH
is
the
right
line
of
ZA.
My
rock
is
the
left
line
of
ZA.
My
deliverer
is
Jacob,
Tifferet
of
ZA.
109.
HaVaYaH,
the
middle
line,
is
Jacob.
“My
rock
is
the
left
line,
and
my
deliverer,
the
right
line,
a
near
redeemer.
The
Creator
is
destined
to
raise
His
right,
Hesed,
and
redeem
His
children,
as
it
is
written,
“The
right
of
the
Lord
exalts;
the
right
of
the
Lord
does
valiantly.”