About
the
Revival
of
the
Dead
154)
“And
Abraham
was
old,
advanced
in
days”
in
that
world,
which
is
days,
meaning
light,
and
not
in
this
world,
which
is
night.
“Advanced
in
days”
means
the
upper
Sefirot
in
the
upper
world,
which
are
lights,
and
they
are
called
“days.”
“Advanced
in
days”
means
that
he
came
into
those
worlds
that
are
considered
days
due
to
those
pleasures
and
yearnings
that
he
inherits.
“And
the
Lord
blessed
Abraham
in
everything,”
with
that
position,
with
authority,
the
power
that
the
Creator
had
given
him
of
His
name,
which
is
the
letter
Hey,
with
which
the
world
was
created.
155)
Matat
is
the
minister
of
the
face.
He
is
a
boy,
a
servant
to
his
master,
the
master
that
governs
him.
He
is
appointed
over
the
soul,
to
bestow
upon
her
every
day
of
that
light
that
he
was
commanded
to
bestow
upon
her.
And
he
is
destined
to
receive
a
written
account
of
each
and
every
body
from
the
graveyard,
from
the
hand
of
Dumah,
and
to
show
it
to
his
Master.
And
he
is
destined
to
turn
that
bone,
Luz,
into
leaven
from
the
construction
of
the
body
under
the
earth,
and
to
correct
the
body
and
revive
it
in
the
appropriate
perfection
for
a
body
without
a
soul.
And
then
the
Creator
will
send
the
soul
to
her
place
in
the
body
after
it
has
come
to
the
land
of
Israel.
And
we
should
thoroughly
understand
the
matter
of
the
bone
that
remains
in
the
grave
and
does
not
rot.
It
is
said
here
that
the
angel
Matat
turns
it
into
leaven
for
the
construction
of
the
body.
That
bone
is
called
Luz,
and
it
does
not
enjoy
food
or
drink
that
man
eats
and
drinks.
Hence,
it
does
not
decay
in
the
grave
as
do
the
rest
of
the
bones.
And
from
it,
man’s
body
is
rebuilt
when
it
stands
for
the
revival
of
the
dead.
We
should
understand
why
it
is
called
Luz
and
why
it
does
not
eat
or
drink,
and
does
not
rot
in
the
grave,
and
why
it
is
favored
as
the
only
one
from
which
the
body
is
built
at
the
time
of
the
revival
of
the
dead.
It
has
already
been
explained
that
these
Mochin
that
the
Guf
[body]
receives
in
its
life,
in
the
middle
line,
cause
it
to
decay
in
the
grave.
The
middle
line
is
Jacob,
and
the
left
line
is
Esau,
who
is
not
included
in
the
right.
It
is
written,
“Jacob
had
cooked
stew,”
meaning
the
Mochin
that
are
extended
from
the
middle
line,
called
“Jacob.”
It
is
also
written,
“And
Esau
came
in
from
the
field,
and
he
was
weary,”
and
he
said,
“Please
let
me
have
a
swallow
of
that
red,
red
stuff.”
This
means
that
he
wished
for
the
middle
line
to
impart
its
Mochin
to
him,
where
the
left
line
is
included
in
the
right,
where
life
comes
from.
But
Jacob
told
him,
“Sell
me
your
birthright
today,”
since
it
is
known
that
the
Mochin
of
Hochma
are
extended
on
the
left
line,
which
is
seniority
and
Gadlut
[adulthood/greatness];
hence,
he
did
not
wish
to
be
included
in
the
right,
which
is
light
of
Hassadim
and
much
smaller
than
him.
But
the
lower
ones
cannot
receive
the
illumination
of
the
left
before
it
is
clothed
in
Hassadim
from
the
right
line.
This
is
why
Esau
was
weary
and
said,
“Behold,
I
am
at
the
point
to
die;
and
what
profit
shall
the
birthright
do
to
me?”
Hence,
he
sold
him
the
birthright.
It
is
written,
“And
Esau
despised
his
birthright,”
since
he
was
forced
to
receive
from
Jacob
the
Mochin
from
the
integration
with
the
right.
You
find
that
with
Esau’s
reception
of
the
Mochin
of
the
middle
line,
he
revoked
his
birthright,
which
is
illumination
of
Hochma
from
the
left
without
right.
Moreover,
he
degraded
it,
since
he
revealed
his
view
that
only
death
comes
from
the
illumination
of
the
left,
as
it
is
written,
“Behold,
I
am
at
the
point
to
die,”
and
that
life
comes
from
the
illumination
of
the
middle
line.
It
is
likewise
with
the
human
body.
Every
Guf
[body]
fell
under
the
authority
of
Sam,
Esau’s
minister,
during
the
sin
of
the
tree
of
knowledge,
from
which
the
Guf
was
sentenced
to
death.
This
dominion
is
the
filth
of
the
serpent,
which
is
not
removed
from
the
Guf
before
it
decays
in
the
grave.
Hence,
the
righteous
purify
their
bodies,
which
come
from
the
force
of
the
left,
until
they
are
worthy
of
receiving
the
Mochin
from
the
middle
line.
And
upon
the
reception
of
the
Mochin,
the
Guf
that
despises
its
authority
is
like
Esau.
And
an
impression
of
that
degradation
remains
in
the
body
after
its
passing,
too,
until
it
causes
it
to
decay,
meaning
to
completely
annul
its
power
of
reception
until
no
remnant
is
left
of
it.
However,
according
to
this,
how
is
it
possible
that
it
will
be
revived,
since
it
has
already
rotted?
The
thing
is
that
as
there
are
GAR
and
VAK
in
the
left
line,
it
is
the
same
with
the
Guf
that
receives
from
it,
which
contains
GAR
and
VAK,
as
well.
In
Esau,
too,
there
were
GAR
and
VAK,
a
vessel
for
reception
of
GAR
and
a
vessel
for
reception
of
VAK.
And
it
has
been
explained
that
the
Mochin
of
the
middle
line
that
Esau
received
caused
him
to
despise
the
seniority
and
cause
every
body
to
rot
in
the
dust,
as
well.
However,
the
Mochin
that
come
from
the
middle
line
are
only
VAK
of
GAR.
There
is
nothing
in
them
of
GAR
of
GAR.
It
turns
out
that
only
the
VAK
of
Esau
despised
the
seniority,
since
it
was
revealed
through
them
that
death
comes
from
the
left
line,
and
life
from
the
middle
line.
But
Esau’s
GAR,
which
received
nothing
of
Jacob’s
Mochin,
since
they
are
only
VAK
of
GAR,
remained
under
the
domination
of
the
left
and
did
not
despise
the
seniority
at
all.
This
is
so
because
they
had
died
anyway,
since
the
middle
line
had
nothing
to
give
to
them.
It
is
likewise
with
the
bodies
of
every
person.
By
the
Mochin
that
they
receive
in
life,
they
rot
in
the
grave.
This
concerns
the
vessels
of
VAK
of
the
Guf,
which
enjoy
the
middle
line.
But
the
vessels
of
GAR
of
the
Guf,
which
never
enjoyed
those
Mochin
of
the
middle
line,
do
not
rot
in
the
grave,
as
was
said
of
the
GAR
of
Esau.
And
since
they
did
not
enjoy,
they
did
not
despise.
This
is
why
it
was
said
that
there
is
a
bone
that
does
not
rot
in
the
grave,
a
part
of
the
body
related
to
reception
of
GAR
of
GAR,
which
does
not
enjoy
food
or
drink,
which
are
the
Mochin
that
come
from
the
middle
line,
and
hence
does
not
rot.
For
this
reason,
the
body
will
be
built
of
it
at
the
revival
of
the
dead.
And
the
reason
why
it
is
called
Luz
is
as
was
written,
“And
he
called
the
name
of
that
place
Beth
El.”
But
Luz
was
the
first
name
of
the
city,
since
everything
should
be
discerned
in
three
discernments:
Olam
[world],
Shanah
[year],
Nefesh
[Soul,
though
“soul”
is
also
used
for
Neshama].
And
the
illumination
of
the
left
without
right
in
the
form
of
Olam
was
the
city
of
Luz.
This
is
why
it
was
called
Luz,
from
the
words
“abomination
[in
Hebrew:
Naloz]
to
the
Lord,”
as
well
as,
“who
are
perverse
in
their
ways.”
And
Jacob,
who
is
the
middle
line,
corrected
the
city
and
instilled
Godliness
in
it.
This
is
why
he
called
its
name
Beth-El
[House
of
God],
where
before
that,
its
name
was
Luz.
However,
the
middle
line
can
correct
only
the
VAK
of
GAR,
and
not
the
GAR
of
GAR.
It
turns
out
that
not
all
of
the
city
of
Luz
received
its
correction
into
being
called
Beth
El,
but
only
the
phase
of
VAK
of
that
city
received
its
correction
and
became
Beth
El.
But
the
GAR
of
GAR
of
the
city
maintained
the
first
name,
Luz,
since
Jacob
could
not
correct
it.
This
is
from
the
discernment
of
Olam.
Also,
from
the
phase
of
Nefesh,
each
Guf
is
considered
like
the
city
of
Luz.
The
righteous
are
rewarded
with
receiving
the
Mochin
of
the
middle
line,
and
their
bodies
are
rewarded
with
the
presence
of
the
Shechina.
This
is
when
their
bodies
are
called
Beth
El
instead
of
the
previous
name,
Luz.
Yet,
the
GAR
of
their
bodies,
which
have
nothing
to
receive
from
the
middle
line,
were
not
corrected
at
all
and
are
not
called
Beth
El.
Instead,
they
remained
with
the
previous
name,
Luz.
Thus,
this
bone,
ascribed
to
GAR
of
GAR,
is
called
Luz,
and
remained
in
its
filth
and
is
unfit
for
any
correction
during
the
six
thousand
years
because
the
Mochin
of
the
middle
line
do
not
provide
for
it.
As
was
said,
the
Creator
is
destined
to
revive
the
dead
with
their
flaws,
so
it
will
not
be
said,
“It
is
another.”
The
Luz
bone
is
the
flaw
in
the
Guf,
and
it
cannot
be
healed
during
the
six
thousand
years.
And
from
it,
the
Guf
will
rise
for
the
revival
of
the
dead,
so
it
will
not
be
said,
“It
is
another”
from
its
form
in
Ein
Sof.
156)
It
is
written
of
that
time,
“And
Abraham
said
unto
his
servant.”
If
we
consider
this
Hochma,
meaning
concerning
the
revival
of
the
dead,
what
is
the
meaning
of
“Unto
his
servant”?
Abraham
is
the
soul.
Hence,
“And
Abraham
said
unto
his
servant”
is
the
servant
of
the
soul.
But
does
the
soul
have
a
servant?
We
should
consider
that
he
said,
“His
servant,”
and
not
relate
him
to
Abraham,
as
implied
from
the
text,
but
the
meaning
is
the
servant
of
the
Creator,
who
is
close
to
His
work.
And
this
is
Matat,
who
is
destined
to
beautify
the
body
in
the
grave.
157)
“And
Abraham
said
unto
his
servant,
the
oldest
of
his
household,
who
had
charge
of
all
that
he
had.”
His
servant
is
Matat,
the
servant
of
the
Creator.
He
is
the
elder
of
his
house
since
he
is
the
beginning
of
the
creatures
of
the
Creator,
who
governs
all
that
He
has,
whom
the
Creator
has
given
dominion
over
all
His
armies,
over
all
the
angels
above.
158)
All
the
armies
of
that
servant
take
light
and
enjoy
the
radiance
of
the
soul,
as
the
light
of
the
soul
is
greater
than
the
light
of
the
throne.
And
the
angels
take
their
lights
from
the
throne.
Thus,
the
light
of
the
soul
is
greater
than
the
light
of
the
throne.
But
the
soul
was
taken
from
the
throne,
and
the
receiver
is
necessarily
smaller
than
the
giver.
Yet,
the
root
of
Adam,
who
sits
on
the
throne,
and
of
the
throne
is
AVI
and
YESHSUT.
YESHSUT
is
the
throne,
left,
and
AVI
are
Adam
who
sits
on
the
throne,
the
right.
And
ZON
are
extended
from
them,
where
ZA
is
Adam
who
sits
on
the
throne,
and
the
Nukva
is
the
chair.
And
the
souls
are
extended
from
them,
as
well
as
Matat
and
his
company.
Thus,
the
souls
come
from
Adam,
who
sits
on
the
chair,
and
Matat
and
his
company
come
from
the
chair.
It
is
known
that
the
lower
ones
need
illumination
of
Hochma.
As
long
as
they
do
not
have
illumination
of
Hochma,
they
are
still
in
VAK
without
a
Rosh
[head],
even
though
they
receive
the
light
of
Hassadim
from
ZA
and
from
upper
AVI,
until
they
receive
illumination
of
Hochma,
too,
which
is
extended
from
the
chair,
from
the
Nukva,
and
from
YESHSUT.
At
that
time,
they
acquire
GAR.
It
turns
out
that
before
the
soul
receives
the
light
of
the
chair,
it
is
in
VAK
without
a
Rosh,
VAK
of
VAK.
And
it
is
smaller
than
the
light
of
the
chair,
which
is
GAR
of
VAK.
But
once
it
receives
illumination
of
Hochma
from
the
light
of
the
chair,
it
becomes
much
greater
than
the
light
of
the
chair
because
the
light
of
the
chair
is
extended
from
the
Nukva
and
from
YESHSUT,
which
is
GAR
of
VAK,
while
the
light
of
the
soul
is
extended
from
ZA
and
AVI,
which
is
actual
GAR.
And
how
is
the
light
of
the
soul
greater
than
the
chair
if
the
soul
was
taken
from
the
chair,
meaning
that
it
is
smaller
than
the
chair?
Before
the
soul
receives
from
the
chair,
it
is
VAK
of
VAK,
and
the
chair
is
GAR
of
VAK.
Hence,
does
it
receive
from
the
chair?
However,
one—according
to
what
it
deserves,
and
one—according
to
what
it
deserves.
They
are
two
lights
that
are
different
from
each
other
since
the
soul
is
actually
light
of
Hassadim,
and
the
chair
is
actually
light
of
Hochma.
Hence,
when
the
soul
needs
illumination
of
Hochma,
it
must
receive
from
the
chair,
although
at
its
root,
the
soul
is
greater
than
the
light
of
the
chair.
It
is
actually
greater
than
light
of
Hochma,
as
it
is
written,
“A
likeness
as
the
appearance
of
a
man
upon
it
above.”
In
spirituality,
“upon
it”
means
that
it
takes
neither
space
nor
time,
and
it
is
necessarily
only
a
virtue.
Thus,
the
light
of
the
soul
is
greater
than
the
light
of
the
chair,
since
at
its
root
it
is
from
Adam
who
sits
on
the
chair.
159)
And
when
he
goes
to
perform
the
mission
of
the
Creator,
all
his
armies
and
his
chariot
are
fed
by
that
radiance
of
the
soul,
from
the
light
of
Hassadim,
from
the
man
who
is
sitting
on
the
chair
that
is
extended
from
ZA
and
receives
from
upper
AVI.
This
is
what
the
soul
tells
him:
“Put
your
hand
under
my
thigh.”
“Your
hand”
means
your
faction,
the
armies
of
Matat,
“under
my
thigh.”
This
is
a
light
that
is
imparted
from
the
soul,
since
“my
thigh”
means
NHY,
which
is
the
advantage
of
the
soul
over
them,
for
she
has
NHY
of
vessels
and
GAR
of
lights.
Hence,
she
tells
him,
“Put
your
hand
under
my
thigh,”
so
he
will
receive
the
light
of
GAR
that
is
included
in
her
NHY,
which
is
the
light
that
is
the
oath
that
she
adjured
him.
160)
When
this
one
goes
on
behalf
of
the
Creator,
the
Creator
moves
all
His
armies
above
in
one
letter
from
His
name,
the
letter
Yod
of
HaVaYaH,
which
is
AVI,
the
root
of
the
light
of
Neshama
[soul].
“My
thigh,”
in
Gematria,
is
“high”
[in
Hebrew].
This
means
that
the
soul
says,
“Put
your
hand,”
your
company,
under
the
merit
of
the
high
and
exalted
who
rules
over
all.
This
implies
Atik,
which
shines
in
AVI,
which
are
the
letter
Yod.
And
after
the
soul
commanded
the
party
of
upper
ones,
meaning
the
light
of
upper
AVI,
under
his
hand,
she
told
him,
“I
adjure
you
a
great
oath
in
it,”
as
it
is
written,
“And
I
will
make
you
swear
by
the
Lord,
the
God
of
heaven
and
the
God
of
the
earth.”
161)
It
is
written,
“The
God
of
the
heaven
and
the
God
of
the
earth.”
Since
he
already
said,
“By
the
Lord,”
“And
I
will
make
you
swear
by
the
Lord,”
why
does
it
also
say,
“The
God
of
heaven”?
It
is
because
when
he
walks,
He
moves
all
His
armies
in
one
letter
of
His
name,
the
letter
Yod,
the
light
of
Hassadim
of
upper
AVI.
Why
did
he
say
in
the
oath,
“The
God
of
heaven
and
the
God
of
the
earth,”
since
the
heaven
is
ZA,
which
is
extended
from
upper
AVI,
and
the
earth
is
Nukva,
which
is
extended
from
YESHSUT?
Was
it
not
enough
to
adjure
him
only
by
the
letter
Hey?
He
said,
“the
God
of
heaven
and
the
God
of
the
earth,”
indicating
that
He
is
the
Lord
of
everything,
and
all
at
once.
In
one
moment,
He
moves
everything,
and
everyone
is
nothing
compared
to
Him.
He
mentions
heaven
and
earth
in
the
oath,
which
are
the
light
of
the
letter
Yod,
indicating
that
this
light
governs
all
the
degrees
and
they
are
all
nothing
compared
to
Him.
He
moves
all
His
armies
with
two
letters
of
His
name,
when
Matat
goes
on
his
mission.
This
shows
that
He
is
everything,
and
there
is
none
other
besides
Him.
It
is
written,
“the
God
of
heaven,”
whose
light
is
AVI,
right,
and
“the
God
of
the
earth,”
whose
light
is
YESHSUT,
left.
These
words
prove
that
when
Matat
goes
on
behalf
of
the
Creator,
He
moves
all
His
armies
by
two
letters
of
His
name,
the
Yod-Hey
of
HaVaYaH.
The
Yod
is
the
light
of
upper
AVI,
and
the
Hey
is
YESHSUT,
meaning
in
illumination
of
Hochma
that
is
extended
from
YESHSUT,
as
well.
And
the
illumination
of
Hochma
uproots
the
shells.
Thus,
everyone
sees
that
He
is
everything,
and
there
is
none
other
besides
Him.
162)
“And
I
will
make
you
swear
by
the
Lord,
the
God
of
heaven
and
the
God
of
the
earth,
that
you
will
not
take
a
wife
for
my
son.”
The
soul
adjures
the
oath
of
this
covenant
since
Abraham
implies
the
soul.
163)
We
learn
from
this
that
the
soul
told
Matat,
“Since
you
are
going
on
this
mission
to
revive
the
dead,
do
not
take
a
wife
for
my
son,
meaning
do
not
take
a
body
for
my
son,
since
the
body
is
called
a
woman,
with
respect
to
the
soul,
and
enters
another
body,
foreign,
which
is
unworthy
of
it.
Rather,
in
that
very
body
that
is
mine,
in
that
actual
one
from
which
I
came
out.”
This
is
why
it
is
written,
“But
you
shall
go
into
my
country
and
to
my
homeland,”
as
was
said,
that
the
dead
will
be
revived
with
their
flaws,
so
it
will
not
be
said,
“It
is
another.”
At
that
time,
it
will
be
in
the
same
form
as
in
the
incorporation
in
Ein
Sof,
and
this
is
why
the
soul
adjures
Matat,
“But
you
shall
go
into
my
country
and
to
my
homeland,”
meaning
to
my
body,
which
is
left
with
the
Luz
bone.
This
is
the
body
from
which
I
came
out,
and
this
is
the
one
that
is
worthy
of
the
revival
of
the
dead.
And
after
it
is
healed
from
its
flaw,
it
will
be
worthy
of
clothing
the
soul
for
eternity.
164)
What
is,
“And
take
a
wife
for
my
son,
for
Isaac”?
After
all,
if
this
refers
to
the
clothing
of
the
soul,
it
should
have
said,
“To
Abraham”?
However,
that
body
that
suffered
with
me
in
that
world
and
had
no
pleasure
and
longing
in
it
due
to
the
fear
of
his
Maker,
which
is
the
Luz
bone,
which
does
not
enjoy
food
or
drink
in
this
world,
this
very
body
shall
you
take
to
play
with,
in
this
joy
of
the
righteous,
to
laugh
with
it
in
the
joy
of
the
Creator.
To
laugh
with
it,
since
now
at
the
time
of
the
revival
of
the
dead
is
the
time
of
laughter
in
the
world,
as
it
is
written,
“Then
our
mouths
shall
be
filled
with
laughter.”
165)
An
angel
performs
only
one
mission,
and
not
two
missions
at
the
same
time.
There
are
two
missions
here:
1)
to
revive
the
body
in
its
grave,
2)
to
raise
it
to
the
land
of
Israel,
where
the
soul
clothes
it.
But
one
angel
does
not
perform
two
missions?
One
angel,
who
is
Gabriel,
whose
writing
case
is
at
his
loins,
will
mark
each
one
on
his
forehead,
to
correct
the
body.
Afterwards,
the
great
minister
Matat
will
go
and
correct
each
one
and
raise
it
up
to
receive
his
soul.
It
is
written,
“He
will
send
His
angel
before
you,
and
you
shall
take
a
wife.”
“Before
you”
means
before
your
mission.
The
Creator
will
send
an
angel
first
to
correct
the
body,
and
then
Matat
will
bring
it
for
the
clothing
of
the
soul,
since
one
angel
does
not
perform
two
missions.
166)
A
well
of
those
who
see,
which
is
filled
with
drawn
water
and
springs
from
its
source
even
more
than
they.
A
well
that
springs
from
itself,
since
the
essence
of
his
souls
was
from
the
light
of
Hassadim
of
upper
AVI,
whose
coupling
is
never
ending.
And
because
he
draws
the
illumination
of
Hochma
from
YESHSUT,
he
is
called
“a
well
of
those
who
see,”
after
the
Hochma
that
he
receives
from
YESHSUT.
This
is
considered
being
filled
with
what
is
drawn
from
another
place,
since
his
own
root
is
not
extended
from
YESHSUT,
but
only
from
upper
AVI.
For
this
reason,
his
Hassadim
are
from
his
own
root,
extending
from
AVI
as
a
never-ending
spring.
They
are
far
more
important
than
the
illumination
of
Hochma
that
fill
him
from
YESHSUT,
since
the
value
of
AVI
compared
to
YESHSUT
is
as
the
value
of
GAR
compared
to
VAK.
This
is
why
it
is
written,
“A
well
Lehai
Roi”
[Roi
implies
seeing].
Seeing
means
illumination
of
Hochma.
167)
A
man
must
welcome
his
master
[also
teacher]
at
the
beginning
of
the
month.
168)
That
first
light
that
operated
in
the
days
of
creation
and
was
then
concealed
for
the
righteous
in
the
future,
its
moves
are
ten.
It
moves
by
ten
and
leads
everything
by
ten,
and
does
its
deeds
by
ten
signs.
Ten
writings,
ten
keys
of
the
house
of
the
sick
are
in
its
hands,
and
it
takes
ten
writings
in
the
Garden
of
Eden
to
correct
the
earth
for
the
bodies
of
the
righteous.
The
number
ten
implies
the
light
of
Hassadim.
The
first
light
that
was
concealed
for
the
righteous
is
the
light
of
Hochma,
for
Adam
ha
Rishon
gazed
in
it
from
the
end
of
the
world
to
its
end,
since
the
light
of
the
eyes
and
vision
are
the
light
of
Hochma.
The
first
light
moves
ten
moves,
meaning
that
the
light
of
Hochma
appears
in
clothing
of
ten,
which
is
light
of
Hassadim.
And
it
comes
into
this
clothing
because
it
comes
in
three
lines
where
each
line
is
clothed
in
ten.
It
travels
and
imparts
in
ten,
and
this
is
the
right
line
whose
bestowal
is
essentially
the
light
of
Hassadim.
It
leads
everything
by
ten.
This
is
the
left
line,
where
even
though
its
bestowal
is
essentially
Hochma,
which
is
the
point
of
Shuruk,
it
still
leads
and
bestows
only
by
clothing
in
Hassadim.
It
does
its
deeds
by
ten
signs.
This
is
the
middle
line,
which
decides
between
those
two
lines,
and
all
the
signs
and
omens
from
the
side
of
holiness
are
extended
from
it.
Its
deeds
are
ten
writings,
ten
keys
of
the
house
of
the
sick
in
its
hands.
Writings
are
screens,
and
keys
are
levels
of
lights
of
Hassadim
that
emerge
over
the
notes.
And
in
those
levels
of
light,
he
heals
the
sick,
since
all
illnesses
are
extended
from
the
left
line
when
it
is
without
integration
with
the
right.
But
when
the
middle
line
comes
with
the
screen
of
Hirik,
on
which
the
level
of
the
light
of
Hassadim
emerges,
it
decides
between
the
lines
until
they
are
included
in
one
another,
and
then
all
the
sick
are
healed.
This
is
why
its
levels
of
light
are
called
keys
for
the
healing
of
the
sick.
And
they
are
ten
because
they
are
light
of
Hassadim.
The
ten
writings
are
the
screen
of
the
middle
line
by
which
he
enters
the
count
of
the
righteous
through
the
angel
Dumah.
And
by
that,
they
are
guaranteed
to
stand
at
the
revival
of
the
dead,
as
it
is
written,
“And
will
atone
for
His
land
and
His
people,”
to
correct
the
grave
so
they
are
worthy
of
the
words
“Behold,
I
shall
open
your
graves.”
169)
Since
The
Zohar
explained
the
ten
only
in
the
three
upper
lines
HBD,
it
clarifies
the
ten
in
the
ZAT,
as
well,
and
says
that
the
light
of
Neshama
is
greater
than
the
light
of
the
angels.
The
world,
Malchut,
was
created
in
ten
and
is
led
by
ten,
which
is
Yesod
that
leads
the
Malchut,
which
is
called
“world.”
The
holy
chair,
Netzah
and
Hod,
called
“the
bottom
chair,”
is
in
ten.
The
Torah,
Tifferet,
is
in
ten.
Its
journeys,
Gevura,
are
in
ten.
The
upper
worlds,
Hesed,
which
is
the
highest
among
the
ZAT,
is
in
ten.
And
the
one
that
is
higher
than
all
is
Keter,
from
whom
everything
is
extended—the
light
of
Hassadim,
implied
in
ten,
as
well
as
the
light
of
Hochma.
170)
It
is
written,
“And
the
servant
took
ten
camels
with
all
the
goodly
things
of
his
master
in
his
hand.”
What
is,
“With
all
the
goodly
things
of
his
master
in
his
hand”?
Can
it
be
that
he
would
carry
all
of
Abraham's
possessions?
It
is
the
name
of
his
master,
the
Shechina,
which
is
called
“Name,”
who
went
with
him
to
bring
him
to
the
desired
place
and
to
protect
him,
so
no
obstacle
would
occur
to
him.
This
must
be
as
it
is
written,
“For
My
name
is
in
him.”
171)
Anyone
who
knows
his
true
name
knows
that
He
is
one
and
His
name
one.
He
is
the
Creator,
and
“His
name
one”
refers
to
the
Shechina,
as
it
is
written,
“In
that
day
shall
the
Lord
be
One,
and
His
name
one,”
meaning
the
name,
the
Shechina,
and
He,
ZA,
are
one.
172)
“And
he
made
the
camels
kneel
outside
the
city
by
the
well
of
water,
at
evening
time,
the
time
when
women
go
out
to
draw
water.”
“Outside
the
city”
means
in
the
graveyard.
“By
the
well
of
water,”
which
precedes
the
revival
of
the
dead
in
the
graveyard.
Those
are
the
ones
that
negotiated
in
the
Torah,
since
what
is
the
first
thing
that
one
is
asked
when
he
goes
into
the
grave?
If
he
has
set
times
for
the
Torah,
it
is
written,
“And
the
stability
of
your
times.”
It
is
even
more
so
when
he
comes
out;
there
is
no
question
about
reviving
them
first.
173)
“At
evening
time,”
on
the
sixth
day,
which
is
the
eve
of
the
Sabbath,
this
is
the
time
to
revive
the
dead.
For
six
thousand
years
the
world
stands.
And
the
eve
of
the
Sabbath
is
the
sixth
millennium,
the
conclusion
of
everything.
“At
evening
time”
means
the
time
of
the
conclusion
of
everything.
“The
time
when
women
go
out
to
draw
water.”
These
are
the
disciples
of
the
wise,
who
draw
from
the
waters
of
the
Torah,
which
is
the
time
to
go
out
and
shake
off
the
dust,
meaning
to
be
revived.
174)
Those
who
exert
to
know
their
Master
in
this
world
and
their
soul
is
complete
for
the
next
world
are
rewarded
with
coming
out
of
the
grave,
from
the
oath
that
the
soul
adjured
Matat.
This
is
because
Matat
will
know
who
is
her
actual
body,
just
as
the
soul
had
adjured
him.
And
what
is
he?
He
is
as
it
is
written,
“Behold,
I
stand
by
the
fountain
of
water.”
Even
though
the
body
is
a
disciple
of
the
wise,
Matat
goes
to
examine
the
perfection,
as
it
is
written,
“And
may
it
be
that
the
maiden
who
comes
out
to
draw,
and
to
whom
I
say,
‘Please
let
me
drink
a
little
water
from
your
jar,’”
meaning
give
me
a
hint
of
the
knowledge
of
the
Creator
that
you
have
attained.
175)
“And
she
shall
say
to
me,
‘You
drink,
as
well,’”
meaning
she
lets
him
know
three
things:
1)
You,
too,
are
a
servant,
like
me,
lacking
GAR.
2)
I
do
not
replace
knowing
you
with
knowing
the
Creator.
This
means
that
she
was
not
mistaken
in
thinking
that
there
is
the
final
perfection
in
his
Mochin,
which
he
gives
to
the
souls,
like
the
perfection
of
the
Creator.
3)
You
need
to
perceive
that
you
are
a
creature,
like
me.
Even
though
you
are
an
angel,
you
are
still
like
a
creature,
meaning
deficient,
like
me.
176)
“And
I
will
also
draw
for
your
camels,”
meaning
that
she
will
also
let
his
hosts
know
of
what
she
has
attained
and
drew.
This
means
that
knowing
his
attainment
is
1)
that
your
company
did
not
attain,
that
they
have
no
attainment,
2)
that
I
have
an
advantage
over
you—the
incorporation
with
the
point
of
this
world,
which
is
absent
in
the
angels
of
above,
and
3)
how
you
are
created
from
the
brightness
placed
in
you,
meaning
she
attained
the
meaning
of
his
creation.
If
the
body
says
all
its
attainments,
this
sign
that
you
have
made
for
me
will
be
given
to
me
for
all
those
words
that
the
body
will
tell
me,
none
of
them
missing.
Then
I
will
know
that
she
is
the
woman,
the
body
from
that
soul,
as
the
oath
he
made
me
take.
177)
“And
it
came
to
pass
that
before
he
had
finished
speaking,”
while
he
wanted
to
try
all
the
matters
on
the
body,
“behold,
Rebecca
…
came
out.”
This
is
the
holy
body
that
engaged
in
words
of
Torah
and
beat
his
body
to
attain
and
to
know
his
Master.
“Who
was
born
to
Bethuel
[Heb:
Bet-El],”
the
daughter
of
a
God.
“The
son
of
Milcah
[Hebrew:
Malka],”
the
son
of
the
King
of
the
world.
“The
wife
of
Nahor,
Abraham’s
brother,”
the
company
of
the
intellect,
a
body
that
adheres
to
the
intellect,
and
she
is
the
brother
of
the
soul.
“With
her
water
jar
on
her
shoulder,”
the
burden
of
wisdom
is
upon
her.
178)
“And
the
servant
ran
to
meet
her.”
This
is
Matat.
“…and
[he]
said,
‘Please
give
me
a
little
water
to
drink
from
your
jar,’”
tell
me
a
hint
of
the
wisdom,
of
knowing
your
Creator,
of
what
you
engaged
in,
in
the
world
from
which
you
came.
“So
I
put
the
ring
on
her
nose
and
the
bracelets
on
her
arms.”
Those
bones
that
have
scattered
to
here
and
to
here,
he
attaches
them
and
weighs
them
one
atop
the
other.
179)
At
that
time,
that
body
stands
in
the
land
of
Israel,
and
there
its
soul
enters
it.
Who
leads
the
body
to
the
land
of
Israel?
The
Creator
makes
burrows
under
the
earth,
and
they
roll
and
walk
toward
the
land
of
Israel,
as
it
is
written,
“And
the
earth
will
cast
out
the
dead.”
180)
Gabriel
leads
them
to
the
land
of
Israel,
as
it
is
written,
“Will
you
go
with
this
man?”
and
it
is
written,
“and
the
man
Gabriel.”
Why
is
it
written,
“And
Rebecca
had
a
brother,
and
his
name
is
Lavan”?
The
evil
inclination
is
not
revoked
from
the
world,
although
not
all
of
it
is
present,
but
some
of
it
is
present.
181)
At
first,
when
the
evil
inclination
was
placed
in
this
world,
it
was
called
Lot.
In
the
next
world,
it
will
be
canceled
from
the
world,
but
not
all
of
it.
It
will
be
called
Lavan
[Heb:
white],
not
a
villain,
as
before,
but
as
someone
who
has
washed
off
his
villainess.
What
did
Lavan
need?
To
multiply,
since
if
there
is
no
evil
inclination,
there
is
no
multiplication.
182)
Since
the
body
is
built
and
persists,
it
is
written,
“And
they
sent
away
Rebecca
their
sister,
and
her
nurse.”
Her
nurse
is
the
force
of
movement,
the
force
of
the
body.
183)
Since
the
body
is
built
on
its
existence
and
brought
to
receive
its
soul,
to
the
land
of
Israel,
the
soul
waits
for
it
and
comes
out
towards
it,
as
it
is
written,
“And
Isaac
went
out
to
reflect
in
the
field.”
It
is
also
written,
“Come
with
me
from
Lebanon,
my
bride.”
The
bride
is
the
soul.
“Depart
from
the
peak
of
Amana,”
as
it
is
written,
“And
he
raised
his
eyes
and
saw.”
184)
Now
the
soul
is
called
Isaac,
after
the
great
joy
in
the
world.
185)
In
the
beginning,
the
soul
is
called
Abraham,
and
the
body,
Sarah.
Now,
the
soul
is
called
Isaac,
and
the
body,
Rebecca.
Forty
years
prior
to
the
existence
of
the
body,
the
soul
waits
for
the
body
in
the
land
of
Israel,
in
the
place
of
the
Temple.
186)
“And
[Isaac]
took
Rebecca,
and
she
became
his
wife,
and
he
loved
her.
So
Isaac
was
comforted
after
his
mother’s
death.”
He
loves
that
body
and
is
comforted
with
it,
and
it
is
a
time
for
laughter
and
joy
in
the
world.
187)
What
is,
“And
Abraham
took
another
wife,
and
her
name
was
Keturah”?
This
contradicts
the
explanation
about
the
soul
and
the
body
at
the
time
of
revival.
188)
When
the
sages
of
truth
clarify
the
secrets
of
the
writings,
the
very
degrees
that
the
writings
speak
of
come
to
those
sages
at
that
time,
and
present
themselves
so
as
to
be
revealed.
Had
it
not
been
for
their
assistance,
they
would
not
have
had
the
power
to
reveal
any
secret.
189)
Happy
is
the
man
who
puts
on
Tefillin
and
knows
their
reason.
190)
For
the
love
of
the
Creator
for
Israel,
He
told
them
to
make
Him
a
tabernacle
such
as
the
high
structure
above,
and
He
would
come
to
dwell
with
them,
as
it
is
written,
“And
let
them
make
Me
a
tabernacle,
that
I
may
dwell
among
them.”
With
this
verse,
the
reason
for
the
Tefillin
is
hidden.
191)
The
tabernacle
was
made
similar
to
the
upper
one,
in
the
shapes
of
its
holy
structures.
Afterwards,
the
Creator
instilled
His
Shechina
with
them.
Similarly,
concerning
the
Tefillin,
when
a
person
puts
them
on,
it
should
be
an
example
of
the
upper
structures:
the
lower
structure
and
the
upper
structure.
This
is
in
order
for
His
kingdom
to
come
and
instill
His
Shechina
over
him.
There
are
two
structures,
and
both
are
needed.
There
is
an
advantage
to
the
upper
structure,
above
the
Chazeh,
which
is
not
found
in
the
bottom
structure
below
the
Chazeh,
since
a
coupling
occurs
only
from
the
Chazeh
upward,
where
there
is
the
face
of
a
man,
and
not
below
the
Chazeh,
where
the
face
of
man
is
absent.
And
there
is
also
an
advantage
to
the
lower
structure,
from
the
Chazeh
down,
which
does
not
exist
in
the
upper
structure
from
the
Chazeh
up.
The
place
for
disclosure
of
Hochma
is
in
the
structure
from
the
Chazeh
down
and
not
in
the
structure
from
the
Chazeh
up.
Hence,
there
is
disclosure
of
perfection
only
in
the
two
structures
together,
since
the
bottom
structure
rises
and
integrates
in
the
coupling
that
there
is
from
the
Chazeh
up,
in
the
upper
structure.
And
then
the
Hochma
appears
in
the
bottom
structure.
The
tabernacle
was
made
by
the
example
of
the
upper
one,
in
the
form
of
the
holy
structures.
The
tabernacle
and
its
vessels
were
arranged
following
the
example
of
the
two
structures.
This
is
so
because
then
the
bottom
structure
rose
to
the
place
of
the
upper
structure
and
was
included
in
the
coupling
that
is
there.
Then
Hochma
appeared
in
the
bottom
structure,
which
is
the
inspiration
of
the
Shechina
in
the
lower
ones.
Similarly,
a
man
who
wears
Tefillin
should
aim
in
these
two
structures
and
the
orders
in
them
because
then
the
kingdom
of
the
Creator
will
come,
and
the
Creator
will
instill
His
Shechina
over
him.
This
is
because
there
is
disclosure
of
Hochma
only
in
Malchut,
from
the
Chazeh
down,
and
it
is
called
“Divinity.”
But
there
is
no
coupling
for
extension
of
Hochma
if
not
from
the
Chazeh
up.
Hence,
the
perfection
appears
through
both
structures
together.
192)
There
is
high
knowledge
and
examples
of
it
in
the
Tefillin.
And
there
are
three
structures
in
it
from
the
Chazeh
down,
where
Malchut
is,
according
to
the
holy,
upper
ones.
These
are
the
three
letters
of
His
holy
name,
Yod-Hey-Vav,
since
the
three
structures
are
the
three
letters
Yod-Hey-Vav.
Four
portions
govern
the
four
letters
of
His
holy
name.
This
is
the
reason
for
the
letter
Shin
[ש]
of
the
three
Keters
and
the
Shin
of
the
four
Keters,
three
kings
that
rule
the
body.
From
the
Chazeh
down,
it
corresponds
to
the
Shin
of
the
three
Roshim
[heads],
and
the
Tefillin
on
the
Creator
above,
which
are
the
Tefillin
of
the
Rosh
[head].
And
the
Tefillin
of
the
hand
are
the
four
portions
that
correspond
to
the
Shin
of
the
four
Roshim.
The
difference
between
the
upper
structure
above
the
Chazeh
and
the
lower
structure
below
the
Chazeh.
In
the
bottom
structure,
the
face
of
a
man
is
missing.
This
is
the
bottom
Hey
of
the
name
HaVaYaH.
It
turns
out
that
there
are
only
three
letters,
Yod-Hey-Vav
in
the
lower
structure,
and
the
bottom
Hey
is
missing,
and
only
in
the
structure
above
the
Chazeh
are
there
all
four
letters.
Also,
there
are
only
three
structures,
which
are
the
three
letters
of
His
holy
name,
HaVaYaH,
Yod-Hey-Vav.
These
are
Hochma,
Bina,
and
Tifferet,
and
the
Malchut—which
is
the
bottom
Hey—is
absent.
They
are
included
in
one
another
and
are
considered
three
times
Yod-Hey-Vav,
three
structures
after
they
rise
for
the
coupling
in
the
upper
structure.
The
four
portions
govern
the
four
letters
of
His
holy
name.
The
four
portions
in
the
Tefillin
are
HB
TM.
They
govern
the
four
letters
HaVaYaH,
since
the
four
letters
HaVaYaH
are
HB
TM.
This
is
the
meaning
of
the
Shin
of
the
three
Keters
and
the
Shin
of
the
four
Keters.
The
Shin
from
the
three
Keters
implies
the
bottom
structure,
which
has
only
three
letters
Yod-Hey-Vav,
lacking
the
bottom
Hey.
Also,
they
are
the
three
kings
that
rule
in
the
body
from
the
Chazeh
down,
which
are
NHY.
They
are
called
“kings”
[Melachim]
because
from
the
Chazeh
downward,
everything
belongs
to
Malchut.
And
the
Shin
of
the
four
Keters
implies
to
the
upper
structure,
which
contains
the
complete
four
letters
of
HaVaYaH.
These
are
the
four
portions
of
the
Tefillin.
193)
The
heart
is
assembled,
similar
to
the
bottom
structure.
And
the
lower
one,
Nukva,
is
assembled.
The
structure
of
the
arm
below
is
in
the
Nukva,
the
Tefillin
of
the
hand,
called
“arm.”
And
the
heart,
considered
from
the
Chazeh
up,
is
assembled
as
though
being
below
the
Chazeh.
And
they
are
given
to
its
hand
so
as
to
bring
in
all
the
hosts
of
heaven.
Thus,
the
heart
is
assembled
below,
and
all
the
organs
of
the
body
are
given
to
it.
The
revelation
of
illumination
of
Hochma
is
called
“riding
on
the
structure.”
Hence,
only
the
Malchut
is
the
rider,
for
the
disclosure
occurs
in
her.
We
learn
that
the
upper
structure
from
the
Chazeh
up
is
considered
covered
Hassadim,
but
there
is
the
place
of
the
coupling,
and
not
in
the
bottom
structure.
It
turns
out
that
the
primary
disclosure
of
Hochma
is
necessarily
in
the
upper
structure,
though
not
for
itself,
but
to
bestow
upon
the
bottom
structure.
And
the
Malchut
of
the
upper
structure
above
the
Chazeh
is
therefore
called
heart,
after
the
thirty-two
paths
of
wisdom
that
appear
in
her.
Hence,
there
are
two
phases
of
disclosure
of
Hochma
in
the
heart:
1)
When
it
is
above
the
Chazeh,
in
its
place,
the
Hochma
is
not
revealed
for
itself
but
to
bestow
upon
the
lower
structure.
2)
When
the
lower
structure
rises
and
becomes
incorporated
in
it,
it
receives
Hochma
from
it.
It
is
considered
that
this
Malchut,
the
heart,
descends
with
them
below
the
Chazeh
where
it
discloses
the
illumination
of
Hochma
below.
The
rides,
as
though
on
the
lower
structure.
The
first
phase
of
the
disclosure
of
Hochma
is
not
for
itself.
Hence,
it
is
considered
that
it
shines
similar
to
the
lower
structure,
meaning
only
in
order
to
bestow,
and
not
actual
illumination
for
itself.
This
is
so
because
only
in
the
lower
structure
below
the
Chazeh
is
there
actual
assembly.
This
assembly
of
the
hand,
which
is
the
Tefillin
of
the
hand,
Malchut,
applies
only
from
the
Chazeh
down.
The
heart
is
assembled
in
Hochma,
above
the
Chazeh,
as
below,
since
it
needs
to
bestow
Hochma
downward
to
the
lower
structure.
And
because
it
does
not
shine
for
itself,
it
is
not
considered
actual
illumination
in
it.
When
the
Hochma
is
revealed
in
it,
all
the
hosts
of
heaven
are
given
to
it,
since
the
illumination
of
Hochma
includes
and
brings
all
the
degrees
under
it.
This
is
the
revelation
of
Hochma
of
the
second
phase,
when
the
heart
is
incorporated
in
the
bottom
structure
and
is
extended
with
them
and
comes
and
shines
below
the
Chazeh.
And
all
the
degrees
of
the
body
from
the
Chazeh
and
below
are
given
into
his
hands.
From
the
Chazeh
of
ZA
and
above,
it
is
considered
ZA,
which
is
called
“heaven.”
Hence,
all
the
degrees
there
are
called
“the
hosts
of
heaven.”
And
from
Chazeh
of
ZA
and
below,
it
is
considered
Nukva,
called
“body,”
and
the
degrees
there
are
called
“the
organs
of
the
body.”
194)
Above
the
heart
are
four
portions
on
the
brain
of
the
head.
But
the
Creator
governs
them
all,
the
king
of
all.
The
hand
Tefillin
is
considered
heart,
Malchut,
where
disclosure
of
Hochma
applies.
But
the
head
Tefillin
is
regarded
as
brain,
ZA,
which
is
a
king
that
governs
in
covered
Hassadim,
which
it
receives
from
upper
AVI,
as
it
is
written,
“For
He
delights
in
mercy,”
and
no
illumination
of
Hochma
can
appear
in
its
place.
This
is
why
it
is
said
that
the
Creator
is
the
high
ruler
over
them,
since
the
Creator,
ZA,
governs
in
the
four
portions
of
the
head,
and
there
is
no
disclosure
of
illumination
of
Hochma
there.
And
the
meaning
of
this
Hochma
is
that
it
is
as
in
the
Temple,
as
it
is
written,
“And
make
one
cherub
at
the
one
end,
and
one
cherub
at
the
other
end.”
And
atop
them,
the
Shechina
of
the
King
in
the
four
letters
HaVaYaH—Yod-Hey
on
the
right
hand
side
cherub,
and
Vav-Hey
on
the
left
hand
side
cherub.
And
in
two
structures—the
upper
structure
over
the
right
hand
side
cherub
and
the
lower
structure
over
the
left
hand
side
cherub.
195)
It
is
similar
to
the
heart
and
the
brain,
which
are
the
hand
Tefillin
and
the
head
Tefillin.
The
heart
is
from
here,
and
the
brain
is
from
here.
And
over
them
is
the
Shechina
of
the
king
in
four
portions.
From
here
on,
they
are
secrets
of
the
Ketarim
[pl.
of
Keter]
of
the
letters—the
portions
in
their
bodies,
which
are
the
boxes,
and
their
straps,
which
are
rules
for
Moses
from
Sinai.
And
their
meaning
had
already
been
revealed
in
the
thirteen
qualities
of
mercy.
196)
What
is
the
meaning
of
the
verse
“And
Abraham
took
another
wife,
and
her
name
was
Keturah”?
197)
The
meaning
of
this
verse
is
that
when
the
soul
comes
in
her
holy
body,
those
words
“And
Abraham
took
another”
will
be
said
about
the
wicked
who
will
be
revived
and
will
correct
their
deeds,
and
the
soul
will
give
them
of
the
brightness
of
her
glory,
so
they
will
know
and
repent
and
will
be
rewarded
with
complete
refinement.
198)
And
when
Solomon
saw
that,
he
was
bewildered
and
said,
“Well,
I
have
seen
the
wicked
buried
and
they
came,
and
they
walk
away
from
a
holy
place.”
This
means
that
they
will
come
and
live
off
a
holy
place
when
they
rise
at
the
revival
of
the
dead.
It
is
written,
“Can
the
Ethiopian
change
his
skin,
or
the
leopard
his
spots?”
So
are
the
wicked
who
were
not
rewarded
with
returning
to
this
world
and
sacrificing
good
deeds.
They
will
never
burn
incense
for
the
next
world.
This
means
that
even
if
they
rise
for
the
revival
of
the
dead,
they
will
still
not
be
able
to
do
good
deeds
because
they
were
not
rewarded
in
their
lives.
199)
“And
she
bore
him
Zimran
and
Jokshan,”
many
bad
deeds,
until
they
are
expelled
from
the
world,
as
it
is
written,
“And
he
sent
them
away
from
Isaac
his
son.”
It
is
written
about
them,
“And
many
of
them
that
sleep
in
the
dust
of
the
earth
shall
awake,”
and
it
is
written
about
the
others,
“And
the
enlightened
will
shine
as
the
brightness
of
the
firmament.”
200)
At
that
time,
he
is
called
Abraham,
and
in
his
place,
she
is
called
Isaac,
as
it
is
written,
“And
it
came
to
pass
that
after
the
death
of
Abraham,
God
blessed
Isaac
his
son,
and
Isaac
settled
at
Beer
Lahai
Roi,”
with
knowing
of
the
Hai
[living],
who
is
the
One
who
Lives
Forever,
to
know
and
to
attain
what
he
did
not
attain
in
this
world,
as
it
is
written,
“For
the
earth
shall
be
full
of
the
knowledge
of
the
Lord.”
201)
“And
the
dust
will
return
to
the
earth
as
it
was,
and
the
spirit
will
return
to
the
God
who
gave
it.”
When
the
Creator
created
Adam,
He
took
his
dust
from
the
place
of
the
Temple
and
built
his
body
from
the
four
directions
of
the
world.
And
each
of
them
gave
him
strength.
Afterwards,
He
imparted
upon
him
the
spirit
of
life,
as
it
is
written,
“And
breathed
into
his
nostrils
the
breath
of
life.”
Then
he
rose
and
knew
that
he
consisted
of
above
and
below,
and
then
he
adhered
to
the
Creator
and
knew
the
upper
wisdom
[Hochma].
202)
Similarly,
all
the
people
in
the
world
consist
of
above
and
below.
When
all
those
who
know
how
to
sanctify
themselves
properly
in
this
world
have
a
son,
they
draw
upon
him
a
holy
spirit
from
the
place
from
which
all
sanctities
emerge.
And
these
are
called
“The
Sons
of
the
Creator,”
since
their
bodies
have
been
made
in
holiness,
as
it
should
be.
Also,
they
give
it
spirit
from
a
high,
sublime
place,
as
it
should
be.
203)
When
a
person
is
destined
to
account
for
his
deeds,
before
he
leaves
the
world,
this
day
is
a
day
of
reckoning,
when
the
body
and
the
soul
report.
Afterwards,
the
soul
departs
the
body
and
parts
with
it,
and
the
body,
which
was
created
from
dust,
returns
to
dust,
and
everything
returns
to
the
place
from
which
it
was
taken.
And
until
the
time
when
the
Creator
revives
the
dead,
everything
will
be
concealed
from
it.
204)
And
the
Creator
will
bring
that
very
body
and
that
very
soul
back
to
the
world
as
before,
and
renew
the
face
of
the
world,
as
it
is
written,
“Thy
dead
shall
live,
my
corpses
will
rise.”
And
that
very
soul
is
hidden
before
the
Creator
and
returns
to
her
place
after
man’s
passing,
according
to
her
deeds,
as
it
is
written,
“And
the
spirit
returns
unto
God
who
gave
it.”
And
when
He
is
destined
to
revive
the
dead,
He
will
pour
down
dew
from
His
head
upon
them,
and
with
that
dew,
all
the
bodies
will
rise
from
the
dust.
205)
“For
the
dew
of
lights
is
Your
light.”
The
dew
of
lights
is
actual
lights,
of
those
lights
of
above,
with
whom
He
is
destined
to
bestow
life
to
the
world,
when
the
tree
of
life,
ZA,
bestows
life
that
never
stops.
This
is
because
now
life
ceases
because
when
the
evil
serpent
governs,
the
moon
is
covered.
This
means
that
the
coupling
of
the
upper
sun
and
moon,
ZON,
stops.
And
for
this
reason,
the
waters
of
ZA
seemingly
stop,
and
he
is
the
tree
of
life.
For
this
reason,
life
does
not
properly
rule
the
world.
206)
And
at
that
time,
that
evil
inclination,
which
is
the
evil
serpent,
will
depart
from
the
world,
and
the
Creator
will
remove
him,
as
it
is
written,
“And
I
will
also
remove…
and
the
unclean
spirit
from
the
land.”
And
after
he
passes
from
the
world,
the
moon
will
no
longer
be
covered,
and
the
river
that
stretches
out
of
Eden,
which
is
ZA,
will
no
longer
cease
its
springing.
Then
it
is
written,
“And
the
light
of
the
moon
shall
be
as
the
light
of
the
sun,”
and
the
light
of
the
sun
will
be
sevenfold.
207)
If
all
the
bodies
in
the
world
will
be
revived
and
will
rise
from
the
dust,
we
should
ask,
“What
of
those
bodies
that
were
implanted
with
one
soul,
or
a
soul
that
incarnated
in
several
bodies
one
by
one?
What
shall
become
of
them?
Will
they
all
rise
at
the
revival
of
the
dead
or
only
the
last?”
Those
bodies
that
were
not
rewarded
with
good
deeds
and
did
not
successfully
complete
the
soul
are
as
though
they
never
were.
They
are
like
a
dry
tree
in
that
world.
And
so
they
will
be
at
the
time
of
the
revival
of
the
dead.
Only
the
last
body,
which
was
planted
and
succeeded
and
properly
received
its
spiritual
roots,
will
rise
at
the
revival
of
the
dead.
208)
It
is
written
about
it,
“For
he
shall
be
as
a
tree
planted
by
the
waters,”
since
he
bore
fruits,
meaning
good
deeds,
and
planted
proper
roots
above
in
the
upper
world,
where
for
each
Mitzva
[good
deed],
its
corresponding
spiritual
root
appears
above.
And
the
previous
body,
which
did
not
bear
fruits
and
did
not
strike
roots,
it
is
written
about
it,
“For
he
shall
be
like
a
tamarisk
in
the
desert,
and
shall
not
see
when
good
comes,”
since
“when
good
comes”
means
the
revival
of
the
dead.
209)
And
that
light
that
is
destined
to
shine
for
the
righteous—which
was
hidden
before
him
since
the
day
the
world
was
created—will
shine,
as
it
is
written,
“And
God
saw
the
light
that
it
was
good.”
And
then
the
Creator
will
revive
the
dead.
And
it
is
written,
“But
unto
you
that
fear
My
name
shall
the
sun
of
righteousness
arise,”
since
then
the
good
will
prevail
in
the
world.
And
the
one
who
is
called
“evil”
will
be
removed
from
the
world.
At
that
time,
those
bodies
that
precede
the
last
one
will
be
as
though
they
never
existed.
210)
The
Creator
is
destined
to
bestow
other
spirits
upon
those
bodies
that
precede
the
last.
And
if
they
are
rewarded
with
them
and
can
walk
on
the
straight
path,
they
will
rise
in
the
world
as
it
should
be.
If
not,
they
will
be
ashes
under
the
feet
of
the
righteous,
as
it
is
written,
“And
many
of
them
that
sleep
in
the
dust
of
the
earth
shall
awake.”
And
everything
is
established
and
destined
before
the
Creator,
and
all
are
counted
for
the
time
of
revival,
as
it
is
written,
“He
that
brings
out
their
host
by
number.”
211)
All
the
dead
in
the
land
of
Israel
will
be
revived
as
in
the
beginning,
since
the
Creator
will
awaken
spirit
upon
them
and
will
raise
those
that
are
in
the
land
of
Israel.
As
for
those
in
other
lands,
it
does
not
say
revival
in
regards
to
them,
but
rising,
since
the
spirit
of
life
is
present
only
in
the
holy
land
of
Israel.
This
is
why
it
only
says
about
them,
“Your
dead
shall
live.”
And
those
outside
the
land—their
bodies
will
be
created
and
they
will
rise
in
a
body
without
a
spirit,
and
then
roll
under
the
dust
of
the
earth
until
they
arrive
at
the
land
of
Israel
where
they
will
receive
the
soul.
And
not
by
another
authority,
for
they
will
exist
in
the
world
properly.
212)
When
the
Creator
revives
the
dead,
all
those
souls
that
will
awaken
before
Him
will
all
stand
before
Him,
shapes
upon
shapes,
in
the
very
same
shape
they
had
had
in
this
world.
And
the
Creator
will
call
them
by
names,
as
it
is
written,
“He
calls
them
all
by
name,”
and
each
soul
will
come
into
its
place
in
the
body,
and
they
will
be
revived
in
the
world
as
they
should
be.
Then
the
world
will
be
complete.
It
is
written
about
that
time,
“And
He
will
take
away
the
reproach
of
His
people.”
This
is
the
evil
inclination,
which
He
will
remove
from
the
world,
which
darkens
the
faces
of
people
and
governs
them.
213)
Thus
we
see
that
as
long
as
a
person
is
in
that
spirit,
he
is
not
defiled.
When
his
soul
departs
him,
he
is
defiled
because
when
that
evil
inclination
takes
one’s
spirit,
he
defiles
it,
since
he
is
the
evil
inclination
and
he
is
the
angel
of
death.
Hence,
after
him
the
body
is
left
impure,
since
he
takes
man’s
soul
with
the
force
of
filth
of
the
tree
of
knowledge,
and
this
filth
is
the
root
of
all
the
impurity.
The
other,
idol-worshiping
nations,
are
to
the
contrary.
When
they
are
alive,
they
are
impure,
since
their
souls
are
drawn
to
them
from
the
side
of
impurity.
When
their
bodies
are
emptied
from
impurity,
when
they
die
and
their
souls
come
out
of
them,
the
body
remains
without
any
impurity.
Hence,
they
do
not
defile,
as
we
learn,
“The
graves
of
idolaters
do
not
defile
in
the
tent.”
214)
For
this
reason,
one
who
clings
to
a
woman
from
other
nations,
idol
worshipers,
is
defiled.
And
the
son
that
he
has
from
her
assumes
the
spirit
of
impurity.
But
his
father
came
from
Israel,
so
why
should
he
assume
the
spirit
of
impurity?
In
the
beginning,
his
father
was
defiled
when
he
adhered
to
that
impure
woman.
And
since
the
father
was
defiled
by
that
woman,
who
is
impure,
the
son
that
was
born
from
her
will
certainly
take
upon
himself
the
spirit
of
impurity.
Moreover,
he
broke
the
law,
as
it
is
written,
“For
thou
shall
bow
down
to
no
other
god;
for
the
Lord,
whose
name
is
Jealous,
is
a
jealous
God.”
This
means
that
He
is
jealous
for
that
covenant,
to
not
desecrate
Him
with
a
woman
from
other
nations.