Who Dwell in the Heavens

111. “A song of ascents. Unto You I lift up my eyes, You who dwell in the heavens.” It is not written who said this psalm, but where it is abstruse and it is not mentioned who said it, the holy spirit, Malchut, said it about Israel in exile. “Who dwell in the heavens,” should it not have said, “Who dwells”?

112. One who wishes to pray his prayer before the Holy King should ask of the deepest, of Bina, to pour down blessings, as it is written, “A song of ascents. From the depths I have called You, Lord.” That excess Yod in the verse, “who dwell in the heaven,” is the deepest of all, Bina, and from this, one should ask his request to pour down blessings to the place called “heaven,” ZA, so everyone will be nourished from it.

This is why it is written, “Who dwell in the heavens” truly, in ZA, since when the blessings are poured down and drawn from that deepest place, Bina, and settle in the place called “heaven,” in ZA, there are blessings in the upper ones and in the lower ones.

113. “As the eyes of servants look to the hand of their master.” “As the eyes of servants” are the rest of ministers of the nations, the seventy upper ministers who are nourished only by the remains of the branches of the tree, ZA, to which Israel adhere. When Israel take blessings from that place, everyone is blessed from Israel.

114. “As the eyes of a maidservant to the hand of her mistress.” This is the maidservant whose power the Creator killed in Egypt, as it is written, “to the firstborn of the maidservant,” since her power is present only when it is extended from the extract of the abundance of the Land of Israel, Malchut, and the Land of Israel is called “the mistress of the maidservant.”

It is written about that, “Under three the earth trembles,” namely the Land of Israel, Malchut. “Under a slave when he becomes king.” These are the servants, the seventy ministers of the nations. This is said when governance is given to one of them, as it is written, “I brought you out from the land of Egypt, from a house of slavery,” from the enslavement of the ministers of the nations. “And a mistress who succeeds her mistress.” This is the maidservant of whom it is written, “to the firstborn of the maidservant.”

115. Several spirits, accusers who slander Israel and come to slander against them, emerged from the side of that maidservant, but the Creator made a guarding for Israel like a father who wants to guard his son from any incident. The Creator said to Israel, “Several slanderers are poised against you; engage in My work, and I will be guarding you from the outside. You will be placed in your homes within, you will sleep in your beds, and I will be guarding you from outside and around your beds.”

116. When these evil kinds approach a person’s door, they raise their heads and look at the holy name Shaddai, which is seen from the outside, crowned in His crowns, drawing all the Mochin to Malchut, who controls everyone. They fear Him and flee, and do not approach the person’s door.

117. Thus, a person should inscribe the name Shaddai at the door of the house, and not more. Why is the whole portion in the Mezuzah required? It is so because the name Shaddai, Yesod, is crowned only in those letters that are inscribed in the inscription of the king that are written in the Mezuzah, the Mochin that are extended by that name.

When the whole portion is written, that name is crowned in its crowns, and the king, ZA, comes out with all his armies, all inscribed in the inscription of the king, Malchut. At that time, they fear him and run from him, since after all the Mochin is revealed to Malchut through the name Shaddai, the hollow is inverted into a Mezuzah.

118. “And it shall come to pass” of the verse “And it shall come to pass that if you earnestly listen” is a holy name, HaVaYaH, from above and from below, since first it is written Vav-Hey, and then Yod-Hey. This points to the Hochma in the left line, which shines only from below upward. For this reason, the name Shaddai is written on the outside, corresponding to the Vav-Hey-Yod-Hey from within, and Shaddai on the outside.

This is so because the name Shaddai limits the Hochma in the name Vav-Hey-Yod-Hey so it shines only from below upward, so the person will be kept from all sides, from within and from without. Several holy armies are ready when a person fixes a Mezuzah on his door. They all declare and say, “This is the gate to the Lord, the righteous may come in it.”

119. Happy are Israel, for then it is evident that Israel are the children of the holy King, for they are all inscribed from Him. They are inscribed in their body, in the holy inscription of the circumcision, they are inscribed in their clothes, in the wrapping of the commandment.

They are inscribed in their heads in the compartments of the Tefillin, which are the name of their master. They are inscribed in their hands in the straps of holiness. They are inscribed in their shoes in a shoe of Mitzva [commandment] in the Passover offering, as it is written, “Your shoes on your feet,” and in the Halitza [freeing a childless widow and a brother of her deceased husband from having to marry one another].

They are inscribed in the field, in sowing and in harvesting; they are inscribed in their homes, in the Mezuzah by the door. They are inscribed in everything, as they are the children of the upper King. Happy are they.

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