Thus
Shall
You
Bless
145.
“Thus
shall
you
bless
the
children
of
Israel,
say
to
them.”
“Thus
shall
you
bless,”
in
the
holy
tongue,
in
fear,
in
humbleness,
since
Malchut
is
called
Koh,
in
which
there
are
holiness,
fear,
and
humbleness.
“Thus
shall
you
bless”
is
justice,
Malchut,
who
is
called
Koh,
since
all
the
judgments
come
from
Koh
because
Koh
comes
from
the
word
Keheh
[dark]
for
when
Malchut
is
in
the
left,
she
is
dark
and
does
not
shine,
and
all
the
judgments
are
extended
from
her.
It
is
written,
“But
thus
[Koh]
far,
you
have
not
listened.”
It
is
as
Moses
threatens
in
the
name
of
Koh,
and
it
is
written,
“By
this
you
will
know
that
I
am
the
Lord,”
who
was
threatening
in
the
name
of
“this.”
It
is
all
one
since
Malchut
is
called
Koh
and
is
called
“this,”
and
it
is
written,
“neither
did
he
set
his
heart
to
this,
as
well,”
that
she
was
ready
to
destroy
his
country.
146.
Judgments
awaken
from
Koh,
from
Malchut.
When
Hesed
connected
with
her,
she
was
perfumed,
and
for
this
reason,
it
was
given
to
a
priest,
who
comes
from
Hesed,
so
that
Koh
would
bless
her
and
perfume
her.
This
is
why
it
is
written,
“Thus
shall
you
bless,”
meaning
although
that
Koh
is
in
judgments,
perfume
her
and
bless
her,
as
it
is
written,
“Thus
shall
you
bless
the
children
of
Israel,”
which
means
bless
Koh
with
this
Hesed
and
perfume
her
for
the
children
of
Israel
so
that
no
judgments
will
be
in
them.
147.
“Thus
shall
you
bless
the
children
of
Israel,
say
to
them.”
It
is
not
written
say
[in
plural
form]
but
say
[in
singular
form].
It
comes
to
extract,
for
once
the
villains
have
grown
many,
nothing
is
being
publicized,
since
they
were
not
commanded
to
publicize
the
name
Koh.
This
is
implied
from
the
words
“say
to
them,”
simply
say,
and
not
“tell
them.”
When
it
is
written,
“Thus
shall
you
bless,”
why
is
it
not
written
“tell
them”?
Rather,
if
they
merit,
tell
them,
for
the
blessings
reach
Israel.
If
they
do
not
merit,
simply
“say.”
148.
It
is
written,
“And
I
Daniel
alone
saw
the
vision,
and
the
people
who
were
with
me
did
not
see
the
vision,
but
great
dread
fell
upon
them.”
And
I
alone
saw?
But
they
were
prophets,
and
he
was
not
a
prophet!
And
who
are
they?
Hagai,
Zechariah,
and
Malachi.
Thus,
the
holy
became
secular
[not
holy].
But
it
is
written,
“did
not
see
the
vision.”
Why
were
they
afraid?
It
is
written
about
Daniel,
“I
saw,”
and
he
was
not
afraid.
And
he
was
not
a
prophet.
Thus,
secular
into
holiness?
That
is,
one
who
is
not
a
prophet
is
holier
than
a
prophet.
149.
However,
it
is
written,
“Though
an
army
may
encamp
against
me,
my
heart
shall
not
fear.
If
war
rises
against
me,
in
this
I
trust.”
“This”
is
Malchut.
“This”
was
his
lot
and
his
portion
to
strengthen
and
take
vengeances.
The
Creator
made
David
a
holy
Merkava
with
the
patriarchs,
and
he
received
more
high
and
holy
crowns
than
all
that
the
patriarchs
had
bequeathed
him.
King
David
inherited
kingship
and
his
sons
after
him.
And
in
the
place
of
the
upper
Malchut,
he
grew
strong
and
he
and
his
sons
inherited
this
Malchut
[kingship],
and
their
governance
did
not
move
for
many
generations.
150.
When
Malchut
awakened
to
David’s
sons,
there
is
no
one
to
rise
before
them,
as
it
is
written,
“And
I
Daniel
alone
saw
the
vision,”
which
is
Malchut,
who
is
called
a
“vision,”
since
he
was
from
David’s
sons,
as
it
is
written,
“Now
from
among
those
of
the
sons
of
Judah
were
Daniel,
Hananiah,”
and
others.
Hence,
he
saw
and
was
delighted
in
her,
for
she
was
from
the
side
of
the
inheritance
of
the
portion
and
lot
of
his
father
David.
And
because
she
was
his,
he
endured
her
and
did
not
fear,
while
the
others
could
not
endure
and
were
afraid.
Although
they
did
not
see,
their
saw
their
fortune.
When
that
Koh
awakens
in
her
judgments,
the
people
of
the
world
cannot
rise
against
her.
151.
But
when
the
priests
spread
their
hands,
which
come
from
Hesed,
the
Hesed
above
awakens
and
connects
to
this
Koh,
and
it
is
perfumed
and
blessed
with
a
shining
face
to
the
children
of
Israel,
and
the
judgments
are
removed
from
them,
as
it
is
written,
“Thus
shall
you
bless
the
children
of
Israel,”
and
not
the
rest
of
the
nations.
152.
For
this
reason,
the
priest
blesses
and
non-other,
so
that
Hesed
would
awaken
through
his
counting,
since
he
is
called
Hassid,
as
it
is
written,
“to
the
man
who
is
Your
Hassid,”
and
he
comes
from
the
side
of
Hesed.
It
is
written,
“And
Your
Hassidim
shall
bless
You.”
Do
not
pronounce
it
“shall
bless
you,”
but
“shall
bless
Koh.”
Thus
shall
you
bless,
with
the
explicit
name;
thus
shall
you
bless,
in
the
holy
tongue.
153.
When
the
priest
below
arises
and
spreads
out
his
hands,
all
the
holy
Sefirot
above
awaken
and
fix
themselves
so
as
to
be
blessed.
They
shine
from
the
depth
of
the
well,
Bina,
which
is
always
extended
to
them,
and
the
blessings
do
not
stop
and
become
springs
for
all
the
worlds,
which
are
blessed
and
watered
by
all
of
them.
154.
When
the
priests
raise
their
hands,
whisper
and
silence
are
made
in
all
the
worlds.
It
is
like
a
king
who
wanted
to
make
a
coupling
with
the
queen,
and
wanted
to
come
to
her
stealthily,
and
all
the
servants
awaken
at
that
time
and
whisper,
“But
the
king
is
coming
to
make
a
coupling
with
the
queen.”
The
queen
is
the
assembly
of
Israel,
Malchut.
155.
The
priest
must
raise
the
right
hand
over
the
left
hand,
as
it
is
written,
“And
Aaron
raised
his
hands
to
the
people
and
blessed
them.”
It
is
written
“his
hands”
[without
a
Yod,
in
Hebrew],
and
not
“his
hands”
[with
a
Yod]
because
of
the
merit
of
the
right
hand
over
the
left,
since
it
is
written,
“And
he
will
rule
over
you,”
that
the
male,
right,
will
rule
over
the
Nukva,
left.
156.
A
priest
who
wants
to
raise
his
hands
must
have
additional
holiness
to
his
holiness;
he
must
sanctify
his
hands
on
the
hand
of
the
holy
one,
the
Levite,
meaning
the
priest
must
take
the
holiness
of
the
water
from
his
hands,
as
it
is
written,
“You
shall
sanctify
the
Levites.”
It
is
also
written
about
the
Levites,
“Also,
bring
with
you
your
brethren
of
the
tribe
of
Levi,
the
tribe
of
your
father,
that
they
may
be
joined
with
you
and
serve
you
while
you
and
your
sons
are
with
you,”
which
are
included
in
your
father’s
tribe.
Thus,
any
priest
who
raises
his
hands
must
be
sanctified
by
a
holy
one,
so
that
additional
holiness
would
be
added
to
his
holiness.
And
therefore,
he
will
not
take
the
holiness
of
the
water
from
another
person
who
is
not
holy.
157.
The
Levite,
by
whom
the
priest
is
sanctified,
must
first
sanctify
himself.
Why
is
he
sanctified
by
a
Levite
and
not
by
another
priest?
Another
priest
should
not
sanctify
his
fellow
priest,
since
he
might
be
an
incomplete
priest,
who
is
forbidden
to
work,
and
a
complete
priest
should
not
be
blemished
by
the
blemished
one,
who
is
incomplete.
But
a
Levite,
who
is
complete
and
worthy
of
ascending
the
stand
to
do
the
work
of
the
tabernacle,
is
complete.
This
is
called
“holy,”
as
it
is
written,
“And
you
shall
sanctify
the
Levites.”
He
is
also
called
“pure,”
as
it
is
written,
“And
you
shall
purify
them.”
For
this
reason,
the
priest
must
add
holiness
to
his
holiness,
to
be
incorporated
with
a
Levite,
too,
since
the
state
of
purity
is
only
in
the
Levite.
158.
A
priest
who
raises
his
hands,
his
fingers
must
not
touch
each
other
so
that
each
of
the
holy
Sefirot
will
be
blessed
in
itself,
as
it
should
be,
since
the
holy
name
should
be
interpreted
with
inscribed
letters
so
as
not
to
mix
one
with
the
other,
and
he
will
aim
with
these
words.
159.
The
Creator
wanted
the
upper
ones
to
be
blessed
so
the
lower
ones
would
be
blessed,
since
after
the
upper
Sefirot
are
filled
with
the
abundance
of
blessings,
they
bless
the
lower
ones.
The
upper
ones,
which
are
holy
in
upper
holiness,
are
blessed
by
the
lower
ones,
who
are
holy
in
upper
holiness,
and
they
are
holier
than
all
the
holy
ones
below,
the
priests,
as
it
is
written,
“And
Your
Hassidim
shall
bless
You.”
160.
Any
priest
who
does
not
know
to
whom
he
blesses
and
what
is
the
blessing
that
he
blesses,
his
blessing
is
not
a
blessing,
as
it
is
written,
“For
the
lips
of
a
priest
should
guard
knowledge,
and
people
shall
seek
Torah
[instruction]
from
his
mouth.”
Daat
[knowledge]
is
the
Sefira
Daat
that
unites
HB.
“People
shall
seek
Torah
from
his
mouth,”
meaning
the
upper
ones
will
seek
from
the
mouth
of
ZA,
to
know
how
the
Torah
above,
which
is
called
“Torah,”
is
unified.
The
written
Torah
is
in
ZA,
who
is
called
the
“written
Torah,”
and
the
oral
Torah
is
in
Malchut,
who
is
called
the
“oral
Torah.”
The
priest
must
aim
with
these
words
of
above,
to
unify
the
holy
name
properly.