Who Sends Forth Springs in the Streams

27) “Who sends forth springs in the streams ... they give drink to all the animals of my fields.” King David said these verses in the spirit of holiness and they should be regarded. When the upper Hochma beat in its engravings, when the upper HB mated, although the upper Hochma is the most hidden of all that are hidden, since the Yod does not come out of the Avir in the upper HB, which are upper AVI, it is an opening from which a river stretches out. It is filled with high gates, which is Bina, YESHSUT, in whom the Yod comes out of the Avir and Hochma and Hassadim flow out of them.

28) He compared this matter of upper AVI and YESHSUT to a fountain and a water-source that fills a great lake from which springs, streams, and rivers extend to the right and to the left. Similarly, AVI and YESHSUT are for a thin one that is unknown, in the Zivug of Yesodot [pl. of Yesod] of upper AVI, who are unknown, in whom the Yod does not come out of the Avir. That river stretches out, stretching out of Eden, Bina, who went out of Rosh AA at the time of Katnut and returned to Rosh AA at the time of Gadlut.

Through this exit and coming, it fills that deep stream, YESHSUT, like the great water lake that is filled by the fountain and the source, who are upper AVI. From there, springs and streams extend to ZA and Malchut, and are filled by it with Hochma and Hassadim, as it is written, “Who sends forth springs in the streams.” These are the high and holy rivers of ZA, the pure persimmon, pure air that HGT of ZA receive, the pure persimmon from upper AVI. It is written, “They go among the mountains,” HGT de ZA, who are called “mountains,” and from whom Malchut receives. Also, ZA and Malchut both drink from that spring of the upper holy stream that stretches out, who is YESHSUT.

29) Once ZA and Malchut have drank, “They give drink to all the animals of my fields,” as it is written, “And from there it parted and became four heads.” These four heads are “All the animals of my fields,” which are four animals, ox, eagle, lion, and man, which are Malchut’s Merkava [structure/chariot].

They are the whole of the camps and hosts in BYA, in whom Shadai [the Almighty, spelled here the same as “my fields”], meaning Matat, who is called Shadai, is superior to all. Do not pronounce it “My fields,” with a Kamatz and a left punctuation mark [pronounced, Sin], but as Shadai, with a Shin with Patach and a right punctuation mark [Shin], as Matat takes and complements the name by himself from the Yesod [foundation] of the world. It is so because the name Shadai is in Yesod de ZA, and since Matat is a Merkava for Yesod de ZA, he takes that name.

30) “The wild donkeys will quench their thirst.” These are the ones of whom it is written, “And the wheels rose up opposite them,” since the spirit of the animal is in the wheels. An animal is the “Animals of my fields,” which are four, and each of them toward one direction from among the four directions of the world, and it is called “an animal.” The wheels are four, to each of the four animals.

Also, each of the wheels goes only out of the spirit of that animal that walks on it. Each of the wheels is from the spirit of its opposite Behina [discernment] in the animals. And when these animals and wheels are given drink from the high potion, all other hosts are given drink, are satiated, and strike roots with their roots. These unite with those in certain degrees, as it is written, “The birds of the heavens dwell on them; they raise a voice from among the branches, watering the mountains from His attics.” These are the rest of the upper degrees.

31) After all that, when all the upper ones and lower ones are filled with abundance from AVI, it is written, “The land shall be satiated from the fruits of Your works.” This is the upper holy land, Malchut. When she is blessed, all the worlds are blessed and rejoice. It is when the blessings are found from the potion of the stream, the spring, AVI, the deepest of all, for illumination of Hochma from the left does not appear in Malchut, being the abundance that is dedicated to her, except after the upper ones and all the lower ones are filled with abundance of ample Hassadim from upper AVI.

32) When blessings, Hassadim, are not present, to come down to the world, and Malchut receives Hochma from the left without Hassadim, the world—Malchut—dwells in Din. From the left side, a spirit awakens and spreads in the world, and several regiments of sabotaging angels are present in the world, staying over people. This is so because when the Hochma is without Hassadim, all the harsh Dinim are extended from her, and that spirit defiles them, as when a person has died and the spirit of Tuma’a [impurity] is over him. It is likewise for one who approaches that spirit of the left.

33) “You hide Your face, they are dismayed,” since the degrees were not watered so blessings would be in the world, since “Your face” means Hassadim and blessings. Then, “You take away their spirit, they perish,” meaning that another spirit has awakened—from the left side, without right—and the spirit of Tuma’a is on people, on those who have died, those who were with them, and on the rest of the people.

The spirit of Tuma’a spreads over the entire world. Their healing is as it is written, “And they shall return to their dust.” This is the burning of the sin to be purified in it. It was all from the dust, even the wheel of the sun.

When the lower iniquities cause the Hassadim to depart from Malchut, and separation occurs between ZA and Malchut, the Malchut suckles from the left without right, as in the first state. Then the left illuminates from above downward, which is the spirit of Tuma’a that defiles the world, and any person who approaches that spirit is regarded as dead.

There are three Behinot [discernments]: 1. Those who have died and extend that spirit from above downward. 2. Those who were with them and receive it after it is extended. 3. The rest of the people do not receive it, but are imparted it without intention.

“Their healing is as it is written, ‘And they shall return to their dust.’” This is the burning of the sin. A red heifer is extension of the first state of Malchut with all the harsh Dinim that have passed over Malchut at that time until she waned from the first state, returning to a point, which is the burning of the heifer until it is reduced to dust. Then she received the second state and came face-to-face with ZA. That diminution of her retuning to a point is regarded as dust that remains after the construction is made to disappear. This is the meaning of what is written, “Of the ashes of the burning of the purification,” which remains after all the Dinim have passed over the first state.

Hence, when the spirit of Tuma’a spreads in the world because of the sins of the lower ones, which is left without right, as Malchut was in the first state, when the “Ashes of the burning of the purification” awaken, it promptly chases that spirit of Tuma’a away, breaks it, and burns it until it flees from the world.

Thus, all of that healing, “And they shall return to their dust,” is to sprinkle it from the dust of the ashes of the burning of the purification. It is known that were it not for Malchut’s diminution from the first state and her return to a point, the world would not be able to exist for all the Dinim that were in the first state of Malchut. The diminution to a point is called “dust.” Everything was from the dust, even the wheel of the sun, for were it not for this diminution the whole of the work of creation would not exist.

34) After they return to dust, to be purified in it, the spirit of Tuma’a comes out and another, holy spirit, awakens and stays in the world. It is written about it, “You send forth Your Spirit, they are created.” They are created and healed in a high healing of another spirit. “And You renew the face of the earth,” since it was purified and the renewal of the moon is present, and all the worlds are blessed. All of that is the second state. Happy are Israel that the Creator gives them a counsel that is all healing, to be rewarded with the life of the next world, and they are pure in this world and holy for the next world. It is written about them, “And I shall sprinkle pure water on you, and you shall be purified.”

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ТВ передача "Новая жизнь. Фрагменты" № 237

ТВ передача "Новая жизнь. Фрагменты" № 237

ТВ передача "Новая жизнь. Фрагменты" № 237

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Copyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены