From
the
Rosh
of
Atzilut
to
the
Revival
of
the
Dead
191.
To
you,
people,
the
wise,
the
judicious,
a
voice
calls
out:
Who
among
you
has
become
wise
and
knows
when
the
white
Rosh
[head],
Keter,
established
a
second
Rosh,
Hochma,
which
is
inscribed
from
above
downward
and
from
below
upward,
established
the
north
side,
meaning
the
left
line
in
Bina,
in
a
crown
of
a
water
digging.
The
depth
of
the
upper
abyss
is
inscribed
in
it,
the
depth
of
Bina,
who
ascends
and
descends
within
it.
One
degree
disappears,
descended
fifteen
hundred
records
in
fifteen
hundred
worlds.
There
is
an
all-inclusive,
comprehensive,
yet
very
succinct
explanation
here
from
the
Rosh
of
Atzilut
to
the
revival
of
the
dead.
At
first,
it
explains
KHB,
ZA,
and
Malchut
of
Atzilut,
that
when
the
white
Rosh,
Keter
of
Atzilut,
established
a
second
Rosh,
inscribed
from
above
downward
and
from
below
upward,
the
Hochma
of
Atzilut,
it
established
the
north
side,
Bina
of
Atzilut.
“Established”
means
the
middle
line
of
Bina,
which
corrects
the
right
and
left
lines,
unites
them
with
each
other,
and
the
Hochma
in
the
left
dresses
in
the
Hassadim
in
the
right.
Established
the
north
side
means
that
the
middle
line
established
the
left
line
in
a
crown
of
water
digging,
that
it
is
crowned
with
a
lake
of
water,
with
the
many
Hassadim
in
the
right
line.
With
this
correction
of
the
middle
line,
it
inscribed
the
measure
of
concealment,
called
“depth,”
which
is
in
Bina,
who
is
called
the
“upper
abyss.”
It
established
that
the
light
of
the
left
line
would
shine
from
above
downward,
and
the
light
of
the
right
line
would
shine
from
below
upward
inside
Bina.
From
the
light
of
Bina,
one
hidden
degree
descended,
ZA,
in
which
the
Hochma
is
concealed
and
hidden.
In
fifteen
hundred
records
are
Hochma
and
Hesed
of
Daat,
which
are
inscribed
in
ZA.
In
fifteen
hundred
worlds
are
Bina
and
Gevura
of
Daat
that
are
hidden
in
it
and
do
not
shine,
since
they
are
the
left
of
the
Rosh
where
the
concealed
illumination
of
Hochma
in
ZA,
which
shines
only
in
Hassadim,
which
is
Hochma
and
Hesed
in
the
right
of
the
Rosh.
It
follows
that
the
right,
which
is
Hochma
and
Hesed
in
Daat,
are
inscribed
in
it
and
shine,
and
the
left,
Bina
and
Gevura
of
Daat,
are
regarded
as
worlds
that
are
hidden.
The
reason
they
are
called
by
the
number
fifteen
hundred
indicates
a
line
and
a
half
in
the
Rosh,
since
the
three
lines
in
the
Rosh,
which
are
called
HBD,
have
the
number
3,000
because
the
Sefirot
in
the
Mochin
are
numbered
in
thousands,
and
you
find
that
a
line
and
a
half
are
fifteen
hundred.
The
right
line
and
the
right
half
of
the
middle
line,
Hochma
and
Hesed
of
Daat,
have
the
number
fifteen
hundred,
and
the
left
line
and
the
left
half
of
the
middle
line
are
fifteen
hundred.
192.
Under
ZA,
there
roams
one
animal
of
the
field,
Malchut,
which
has
ten
horns,
ten
lights,
since
a
horn
[Hebrew:
Keren
(ray)]
is
the
word
for
brightness
and
light].
The
animal
has
eyes
like
the
eyes
of
a
human
being.
Hochma
is
called
“eyes.”
Malchut
is
a
human’s
face,
for
Hochma
shines
only
in
her.
Hence,
the
eyes
in
her
are
attributed
to
the
eyes
of
a
person.
And
a
mouth
that
speaks
greatness,
giving
Mochin
of
Gadlut
[greatness/adulthood],
since
speech
is
bestowal.
When
she
ascends,
she
walks
by
day
and
hides
by
night.
When
she
descends,
she
hides
by
day
and
walks
by
night.
When
she
travels,
four
fans
that
she
holds
in
her
hands
are
rattled,
and
sixty
tribes
of
fire
travel
with
her,
each
one
with
a
sword
at
his
thigh.
Hochma
is
concealed
in
ZA,
in
which
she
is
in
fifteen
hundred
worlds.
The
place
of
revealing
of
Hochma
is
in
Malchut.
This
is
why
there
are
three
degrees
in
Malchut:
1)
Malchut
ascends,
makes
a
coupling
with
ZA,
becomes
incorporated
in
him,
and
then,
from
this
phase,
walks
and
bestows
by
day,
and
hides
by
night,
does
not
bestow.
2)
Malchut
descends
into
her
own
authority,
hides
by
day
and
walks
by
night.
Her
own
phase
is
Hochma,
and
in
the
day,
she
is
incorporated
in
the
coupling
of
ZA
and
bestows
only
Hassadim,
which
is
the
degree
of
ZA,
while
her
own
phase,
Hochma,
is
revealed
at
night,
as
it
is
written,
“She
rises
while
it
is
still
night.”
3)
Malchut
travels
in
three
lines
that
she
receives
from
ZA
one
after
the
other
in
three
places.
At
that
time,
the
Hochma
is
revealed
with
harsh
judgments.
Because
of
the
judgments
revealed
with
Hochma,
four
fans
are
rattled,
gripping
her
hands,
which
are
HG
TM
in
her,
and
sixty
tribes
of
fire
travel
with
her,
HGT
NHY
that
are
incorporated
in
the
left
line,
each
of
whom
consists
of
ten,
and
they
are
sixty.
It
is
written
about
it,
“Behold,
it
is
Solomon’s
carriage,
sixty
mighty
ones
around
it
…
each
with
his
sword
at
his
thigh,
against
terror
by
night.”
Each
one
with
a
sharp
sword
at
his
thigh.
Sixty
tribes
of
fire
are
sixty
mighty
ones
who
guard
Solomon’s
bed.
Malchut
is
called
a
“bed.”
It
is
guarded
during
the
illumination
of
Hochma,
so
the
external
ones
cannot
suckle
from
it.
A
sharp
sword
are
the
harsh
judgments.
“At
his
thigh,”
Yesod,
from
which
they
emerge
and
are
revealed.
193.
He
desired
to
make
man
the
ruler
below,
and
established
in
this
one
animal,
which
is
Malchut,
fine
dust,
comprised
of
all
the
Sefirot.
He
blew
into
it
and
it
dispersed
into
the
four
directions
of
the
world,
expanded
into
a
body,
and
four
pieces
of
the
body
rolled:
one
upward—Netzah,
and
one
downward—Hod.
These
are
the
legs,
called
Netzah
and
Hod
[NH].
One
to
the
north—the
left
hand,
Gevura,
and
one
to
the
south—the
right
hand,
Hesed.
The
fine
dust
is
Malchut
that
is
so
sweetened
in
Bina
that
the
Malchut,
which
is
called
“dust,”
is
imperceptible,
and
is
regarded
as
entirely
Bina.
For
this
reason,
it
is
called
“fine
dust,”
as
it
is
written,
“And
the
Lord
God
formed
the
man
dust
from
the
ground.”
The
ground
[Adamah]
is
Bina,
called
Edom.
The
dust
is
Malchut.
The
Creator
formed
the
man
with
the
dust
that
was
taken
from
the
ground,
that
all
of
it
is
in
the
form
of
ground,
Bina,
but
it
incorporates
all
ten
Sefirot.
194.
One
big
and
strong
tree,
the
tree
of
life,
ZA,
connected
and
made
a
coupling
with
one
beautiful
branch,
Malchut,
whose
sight
is
the
joy
of
everyone,
as
it
is
written,
“Beautiful
in
elevation,
the
joy
of
the
whole
earth.”
He
made
a
coupling
with
it,
and
they
elicited
one
hidden
spirit
and
filled
it
with
the
dough
of
the
dust,
and
the
man
arose
to
his
feet.
He
crowned
him
over
the
whole
world,
and
made
him
ruler
of
everything,
as
it
is
written,
“You
have
given
him
dominion
over
the
works
of
Your
hands.”
He
was
commanded
not
to
eat
from
that
tree,
the
tree
of
knowledge,
but
he
did
not
observe
the
commandments.
The
king
returned
the
man’s
spirit
to
Him,
and
that
animal,
Malchut,
took
the
spirit
from
the
man.
195.
At
that
time,
ZA
and
Malchut
prepared
a
different
vessel,
a
different
body,
and
the
man
arose
between
them
with
a
connection
of
Nefesh-Ruach
that
are
engraved
among
holy
angels
that
united
in
the
depiction
of
the
crowns
of
the
angels.
Prior
to
the
sin,
he
had
NRN
from
Atzilut
and
a
Guf
from
the
phase
of
Beria.
After
he
sinned,
he
was
given
a
different
Guf
[body],
from
this
world,
and
NRN
from
the
holy
angels.
196.
The
generations
after
them
were
caught
in
their
sin
in
the
tree
of
knowledge
and
were
decreed
to
death,
that
in
the
end,
their
spirit
was
plucked
out
from
their
vessel
and
clothing,
the
body,
and
the
body
dies,
and
then
concealed
in
the
dust
among
the
clods
of
the
brook,
in
the
grave,
as
in
the
verse,
“The
clods
of
the
brook
are
sweet
to
him.”
All
the
dead
were
hidden
and
concealed
in
one
strong
bone
that
remained
from
that
vessel,
the
luz
bone,
which
does
not
decay
in
the
grave.
It
is
also
called
Betuel
the
Aramaic.”
They
will
be
built
from
him
at
first,
and
will
rise
up
camps
over
camps.
They
will
awaken
once
more
in
the
Land
of
Israel,
for
through
the
rolling
of
forgiveness,
they
will
all
come
to
the
Land
of
Israel,
and
there,
their
revival
will
be
completed.
197.
The
Creator
will
knead
that
prior
dust
of
that
vessel,
which
is
the
Guf
that
precedes
the
sin
of
the
tree
of
knowledge,
and
instill
into
it
extremely
fine
dough
like
that
leaven
in
the
dough.
From
that
dough,
which
is
purity
of
above,
the
complete
vessel
will
be
corrected
and
established,
as
it
is
written,
“And
a
spring
shall
come
forth
from
the
house
of
the
Lord,
and
it
shall
water
the
brook
of
acacias,”
since
that
brook
increases
love
in
the
world.
When
that
holy
spring
comes
forth
and
enters
the
brook
of
acacias,
it
will
be
established
and
corrected,
and
will
not
be
in
its
corruption
as
in
the
beginning.
In
the
beginning,
Adam’s
Guf
was
created
from
the
world
of
Beria,
the
phase
of
Bina.
Although
it
is
written,
“And
the
Lord
God
formed
the
man
dust
from
the
ground,”
and
earth
is
Malchut,
it
is
written,
“from
the
ground,
and
“ground”
is
Bina,
who
is
called
Edom,
meaning
Malchut
of
Beria,
where
that
Malchut
is
like
Bina,
and
the
dust
that
is
there
is
imperceptible
and
indiscernible.
This
is
why
it
was
said
that
He
established
in
that
animal,
which
is
Malchut,
fine
dust,
which
was
extremely
fine
to
the
point
that
it
was
completely
imperceptible.
For
this
reason,
the
body
was
eternal,
as
there
was
no
grip
to
the
shells
in
it.
However,
after
he
sinned
with
the
tree
of
knowledge
of
good
and
evil,
he
fell
from
his
degree
and
his
body
was
built
from
this
world,
which
is
extended
from
Malchut,
who
is
also
called
“the
tree
of
knowledge
of
good
and
evil”
since
there
are
two
points
in
it:
lock
and
key.
The
lock
is
the
phase
of
Malchut
of
the
quality
of
judgment,
which
is
not
sweetened
in
Bina,
and
on
which
lies
the
first
restriction
and
the
screen
so
as
not
to
receive
from
the
upper
light.
The
key
is
the
Malchut
that
is
mixed
and
sweetened
in
Bina,
which
is
fit
to
receive
all
the
upper
lights
like
Bina.
Malchut
is
built
from
those
two
points,
and
so
is
the
body
of
Adam.
If
a
person
merits,
the
point
of
the
lock
is
concealed
and
the
point
of
the
key
controls
Malchut.
At
that
time,
a
person
is
worthy
of
receiving
all
the
upper
lights,
according
to
his
degree.
If
a
person
does
not
merit,
the
lock
is
revealed,
and
it
becomes
revealed
that
she
is
the
restricted
Malchut,
and
all
the
lights
flee
from
the
person.
This
is
why
Malchut
is
called
“the
tree
of
knowledge
of
good
and
evil,”
since
if
he
merits,
it
is
good;
if
he
is
does
not
merit,
it
is
bad.
For
this
reason,
with
the
eating
from
the
tree
of
knowledge,
they
fell
to
the
degree
of
the
tree
of
knowledge
of
good
and
evil,
and
Adam
and
his
generations
were
decreed
to
death,
since
the
body
descended
to
the
phase
of
Malchut
of
the
tree
of
knowledge
of
good
and
evil,
which
are
the
vessels
of
the
point
of
the
key,
which
receives
from
Malchut.
They
are
extended
from
her
seven
Sefirot,
where
each
consists
of
ten,
and
they
are
seventy
Sefirot,
from
which
seventy
years
are
extended
to
man.
At
the
end
of
the
Malchut,
the
point
of
the
lock
awakens.
Therefore,
when
that
point
awakens
on
a
person,
the
lights
of
life
promptly
flee
from
him
and
he
dies.
For
this
reason,
after
seventy
years,
a
man
must
die,
when
the
time
of
revealing
the
lock
arrives.
However,
if
a
person
does
not
merit,
the
lock
is
revealed
on
him
even
before
he
has
completed
his
seventy
years,
as
we
learn,
“Cutting
off
[from
life]
and
death
are
in
the
hands
of
heaven.”
He
was
commanded
not
to
eat
from
that
tree,
the
tree
of
knowledge,
but
he
did
not
observe
the
commandments.
The
King
returned
the
man’s
spirit
to
Him.
The
Creator
took
from
him
that
spirit
of
Atzilut,
and
then
ZA
and
Malchut
prepared
another
vessel,
the
body
from
the
tree
of
knowledge
of
good
and
evil,
in
which
there
is
a
grip
to
the
shell.
Hence,
if
he
merits,
it
is
good;
if
he
does
not
merit,
it
is
bad.
Also,
he
must
die
after
seventy
years.
At
that
time,
ZA
and
Malchut
prepared
another
vessel,
another
body,
and
the
man
arose
between
them
in
a
connection
of
Nefesh-Ruach
that
are
engraved
among
angels,
where
instead
of
the
Ruach
of
Atzilut,
they
gave
him
Ruach
from
the
place
of
the
angels
in
the
world
of
Yetzira.
All
the
generations
after
him,
that
came
out
from
him,
were
caught
in
the
iniquity
of
Adam
and
Eve,
since
being
his
offspring,
they,
too,
received
a
body
from
the
tree
of
knowledge
of
good
and
evil,
and
they,
too,
were
decreed
to
death,
where
eventually,
the
spirit
leaves
them
and
they
die,
and
afterwards,
they
are
concealed
in
the
dust,
among
the
clods
of
the
brook,
buried
in
the
grave.
It
is
known
that
all
the
bones
decay
in
the
grave
except
for
one
hard
bone
that
is
called
“luz,”
or
“Betuel
the
Aramaic,”
who
cannot
stand
the
taste
of
the
foods.
That
bone
is
the
phase
of
the
lock,
whose
root
is
concealed
in
Malchut
throughout
the
seventy
years
of
life.
For
this
reason,
she
cannot
receive
food,
and
she
is
also
unfit
to
receive
foods
since
she
is
from
Malchut
that
is
restricted
so
as
not
to
receive
upper
light.
For
this
reason,
all
the
bones
that
are
from
the
phase
of
the
key
and
received
foods
from
Malchut,
at
the
time
of
death,
it
is
revealed
that
they
were
unworthy
of
receiving
foods;
there
is
a
grip
to
the
shells
in
them
and
they
must
rot.
Conversely,
that
bone,
which
was
always
in
the
phase
of
lock,
and
did
not
receive
any
food
from
Malchut,
the
shells
have
nothing
by
which
to
grip
it,
which
is
why
it
does
not
decay
in
the
grave.
All
the
dead
were
hidden
and
concealed,
meaning
they
were
concealed
in
the
grave,
in
one
strong
bone
that
remained
from
that
vessel,
the
luz
bone,
so
they
will
begin
to
be
built
from
it
and
arise
camps
over
camps.
This
will
be
at
the
end
of
correction,
after
Malchut
of
the
first
restriction
is
corrected,
and
Malchut
becomes
worthy
of
receiving
light
from
her
own
phase,
the
phase
of
the
lock.
At
that
time,
all
the
bodies
that
had
died
due
to
the
revealing
of
the
lock
will
be
revived
since
now
the
lock,
too,
will
be
worthy
of
receiving
light.
In
the
beginning,
when
they
are
revived,
the
whole
body
will
be
built
only
from
the
vessels
of
the
lock,
as
then
it
will
be
worthy
or
receiving
the
upper
light,
like
the
vessels
of
Bina.
However,
nevertheless,
they
must
draw
holiness
from
Bina.
For
this
reason,
all
the
dead
that
will
be
revived,
wherever
they
are,
must
come
to
the
Land
of
Israel,
where
they
receive
completion
from
Bina,
and
will
reawaken
in
the
Land
of
Israel,
for
there
they
receive
their
last
holiness.
The
revival
is
that
the
Creator
returns
to
kneading
the
first
dust
of
the
man,
of
that
actual
body
that
died,
from
the
construction
that
was
extended
from
the
bone
of
the
lock,
which
remained
from
that
body,
and
to
instill
in
it
extremely
fine
dough,
instilling
in
it
the
screen
of
the
upper
Bina,
which
will
serve
in
building
the
body
and
strengthening
it,
to
complete
it,
like
the
leaven
in
the
dough,
which
is
done
in
the
Land
of
Israel.
From
that
dough
of
Bina,
which
is
the
purity
of
the
Bina
of
above,
the
complete
vessel
will
be
established
and
corrected,
receiving
its
final
correction.
The
dead
are
destined
to
arise
with
their
flaws,
and
then
they
will
be
healed
and
will
be
complete
in
everything.
Then,
as
it
is
written,
“In
that
day,
the
Lord
will
be
one
and
His
name
one.”
Although
after
the
end
of
correction,
the
lock
receives
her
full
correction,
nevertheless,
since
the
lock
is
the
great
will
to
receive
that
was
in
Malchut
of
the
first
restriction,
therefore,
after
its
correction,
it
still
has
of
that
will
to
receive
from
which
all
the
flaws
in
the
body
came.
The
Creator
is
destined
to
knead
that
prior
dust
of
that
vessel
along
with
all
the
flaws
that
he
had
in
the
first
body
due
to
the
control
of
the
will
to
receive,
since
the
lock
is
the
root
of
the
roots
of
that
will
to
receive.
Afterwards,
He
will
instill
in
it
extremely
fine
dough,
which
is
Bina.
From
that
dough,
which
is
the
purity
of
above,
He
will
establish
and
correct
the
complete
vessel,
and
then
it
will
be
healed
from
all
the
flaws.
It
is
written,
“And
a
spring
shall
come
forth
from
the
house
of
the
Lord,”
from
Bina,
“and
it
shall
water
the
brook
of
acacias,”
the
bodies
that
were
revived
with
all
their
flaws.
He
did
not
heal
them
prior
to
the
revival
because
that
spring
increases
love
in
the
world,
since
that
will
to
receive
increases
the
fondness
and
the
pleasure,
since
the
measure
of
pleasure
is
according
to
the
measure
of
the
will
to
receive.
However,
it
must
be
corrected
so
as
to
be
reception
in
order
to
bestow.
At
that
time,
the
will
to
receive
will
not
be
spoiled,
as
in
the
beginning,
and
by
that
it
is
healed
from
all
the
flaws
that
were
in
it.
198.
Those
who
do
not
merit,
will
rise
to
be
sentenced
in
the
judgment
of
the
upper
King,
as
it
is
written,
“And
many
of
those
who
sleep
in
the
dust
of
the
earth
shall
awaken,
some
to
everlasting
life,
and
some
to
shame
and
everlasting
contempt,”
and
then
it
is
written,
“‘For
as
the
new
heavens
and
the
new
earth
which
I
will
make
shall
remain
before
Me,’
says
the
Lord,
‘so
shall
your
descendants
and
your
name
remain.’”