89. A song is marked as 1,006. There are shakes and tremors of all the worlds and all the females of the great abyss in the engraved letters of the holy name, until the expansion of the spirit enters the first gate on the east side. The one with the eyes in the 500 keys of the halls is in the engraving of the twelve-letter holy name, in which nineteen camps fly blazing in fire.
It is written, “And his song was one thousand and five.” One thousand is Hochma; five is HGT NH, who receive from Hochma. The primary part of ZAT, HGT, NHYM, is the five Sefirot HGT NH, and the two Sefirot Yesod and Malchut are two that incorporate. Yesod comprises five Sefirot HGT NH in the state of bestowal, and Malchut comprises five Sefirot HGT NH in the state of reception. Therefore, ZAT can be named five because they are the primary part, and Yesod and Malchut in them are obvious.
In the verse, “And his song was one thousand and five,” Yesod and Malchut are not included in the five. Rather, only Yesod is included in the five, and not Malchut.
Solomon’s song is marked as 1,006, meaning one thousand, which is Hochma, and six Sefirot HGT NHY that receive from Hochma. It is written, “And his song was one thousand and five,” for Yesod is included in the five, but Malchut is not included in the five, which is why it is not 1,007 but 1,006.
In the beginning of the inscribed letters of the holy name, Yod-Hey-Vav, which are three lines, there are shakes and tremors of all the worlds, and all the females of the great abyss at the elicitation of the right line. It is so due to the ascent of Malchut of all the degrees to Bina in all the degrees concerning the Yod that entered the light of Bina and became air, the level of Ruach.
Malchut that rose to Bina concluded the degree under Hochma, and Bina and TM of each degree fell to the degree below it. This is regarded as the right line. At that time—due to the judgments of Malchut that mingled with Bina, shakes and tremors occur in all the worlds and in all the females of the great abyss, meaning in all the degrees where Malchut mingled with Bina.
Finally, the expansion of Ruach, the level of Ruach, which was done by Malchut’s ascent to Bina, enters the first gate on the east side, meaning until it is established as the first gate in ZA, the right line of ZA, called “the east side.”
The east side, with the eyes in five hundred keys of the halls, is ZA, the middle line, which corrects the eyes, Hochma of the left, by uniting them with the right. His HGT NH are called five hundred keys since the middle line is generally called “key” because it opens the Hochma, and his Sefirot are called keys. Thus far, The Zohar explained the emergence of the right line in ZA through the coming of the Yod in the light of Bina.
The left line of ZA emerges through the exit of the Yod from the air of Bina when Malchut descends once more from Bina, and Bina and TM that fell from each degree rise back to their degree, and the degree is completed in ten Sefirot. At that time, Hochma returns to shine in the degree, and then ZA comes in the engraving of the twelve-letter holy name, which is three times EKYEH that lower the Malchut from the air of Bina and elicit the left line. And since ZA comes in the name twelve, it elicits the left line.
ZA is HaVaYaH filled with the letters Aleph: Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph. When it is only in the right line, it is regarded as being in the four letters HaVaYaH without a filling, which is twenty-six in Gematria. Afterwards, when the Mochin emerge in him through the left line, and the middle line is regarded as HaVaYaH filled with the letters Aleph, which are ten letters that are forty-five in Gematria, for this reason, the two lines left and middle are implied in the number nineteen, which is the Gematria of the filling of the letters Aleph, meaning Vav-Dalet of Yod-Vav-Dalet, and three letters Aleph with Vav.
In the emergence of the left, the filling of nineteen is discerned as blazing fire due to the judgments on the left without the right. However, afterwards, when the middle line emerges and unites the left with the right, the filling of nineteen shines in all the wholeness in HaVaYaH filled with the letters Aleph.
This is why it was said that nineteen camps blazing in fire fly in it, for through the twelve-letter name that lowers the Malchut from Bina and returns Bina and TM to their degree, the filling of nineteen of HaVaYaH filled with the letters Aleph flies out blazing in fire, since in the emergence of the left, there is the filling of nineteen in judgments of the left without the right. This explains the emergence of the left line of ZA.
90. The one with eyes gathers embers of fire and organs of fire, and enter the dwelling hall, the hall where all the praises are arranged so as to rise. This is why it is written, “I have indeed built You a dwelling house.” It is a hall in which there are 1,006 degrees that rise by the praise of the praises. In the midst of them all is a degree that is more internal than all, where the love of that praise is sorted, the sorting of the bottom point. When it has been sorted out from among all of them, it rises in a song, and it is called The Song of Songs. It rises above all those praises and is sorted out from all of them.
After The Zohar clarified the right line and the left line of ZA, it now explains the middle line of ZA, that it brings here the whole matter of the emergence of the three lines of ZA. It is known that the middle line cannot unite with the left except through two operations in the screen of Hirik, which first awakens upon it the screen of the lock, and then the key.
This is why it was said that the one with the eyes, the middle line of ZA, collects embers of fire, the judgments of the lock, which are called “embers of fire.” The embers of fire, the judgments of the key, are called “embers of fire” since their fire is not from themselves, but because of Malchut that rose to Bina.
They enter the dwelling hall, meaning that the middle line enters with those two kinds of judgment, of the lock and of the key, into Malchut that is called dwelling-place, a hall where all the praises are arranged so as to rise. In the hall of Malchut, the middle line arranges the judgments and diminishes the left line so it shines only from below upward. By this, it unites it with the right.
For this reason, it is written, “I have indeed built You a dwelling house,” pointing to Malchut when she receives two kinds of judgments, of the lock and of the key, from ZA, and this is the hall where 1,006 degrees are corrected and rise in the praise of the praises. That is, the verse, “And his song was one thousand and five” is written about this dwelling hall, which is Malchut, the place of revealing of Hochma to HGT NH, which are VAK of Hochma, called 1,005, and not elsewhere. Since Yesod is also included in them, they are 1,006.
In the midst of all of them, there is one degree that is more internal than all of them: Malchut of Malchut, which is the lock that ZA brought there. This is where the love of that praise is clarified, the clarification of the bottom point, where it is clarified that these judgments in the lock are love, for were it not for these judgments, the middle line would be unable to unite the right and the left, and there would be no Mochin in the worlds.
When it was sorted out from among all of them, she rises with a song. After everything is clarified, the lock rises and dresses in concealment inside the key. At that time, Malchut is called “a song,” and it is written about her, “And his song was one thousand and five,” 1,006 with the Yesod.
However, they are not 1,007 with the Malchut since Malchut from the state of the lock does not receive Hochma due to the judgments in her. Although there is more Malchut in the state of the key, Malchut in the state of the key is regarded as Yesod and not as Malchut. Hence, there are only HGT NHY of Malchut there, and not Malchut of Malchut. You find that they are not 1,007 but 1,006.
At that time, Malchut is called The Song of Songs, rising from all those praises and being sorted from all of them, since her correction rises from all the praises and the songs that are revealed from the screen of Hirik. This is why she is called The Song of Songs, meaning a song that is revealed from within all the songs.