ADNI,
Tzevaot
[Hosts],
HaVaYaH,
EKYEH
61.
“The
song
of
songs
that
is
for
Solomon.”
Happy
is
the
generation
in
whom
there
is
the
upper
wisdom
as
the
Creator
wished
to
disclose
in
earth,
and
which
was
not
disclosed
to
the
high
angels,
namely
the
meaning
of
the
wisdom
of
the
upper,
carved
name.
The
holy
names
were
not
given
to
the
angels;
they
were
given
to
the
sages
in
the
earth.
At
that
time
the
angels
were
praising
and
saying,
“The
Lord,
our
God,
how
Great
is
Your
name
in
all
the
earth;
You
place
Your
majesty
over
the
heaven.”
62.
“How
great
is
Your
name
in
all
the
earth”
are
the
carved
meanings
of
the
holy
names
that
have
appeared
in
the
earth,
and
the
praise
of
those
holy
names
is
on
the
heaven.
All
those
camps
of
angels
thank
and
praise
this
action—that
what
was
revealed
in
the
earth
was
not
revealed
to
them.
63.
In
the
verse,
“The
song
of
songs
that
is
for
Solomon,”
it
is
the
meanings
of
the
upper,
holy
Merkava
[chariot/structure],
of
the
four
carved
names.
This
is
the
secret
of
secrets,
the
upper
Merkava
of
the
names
ADNI,
Tzevaot
[Hosts],
HaVaYaH,
and
EKYEH.
They
are
Malchut,
Yesod,
ZA,
and
Bina,
and
they
are
four
names
carved
from
four
lights,
where
each
brightness
is
included
in
the
other
and
desires
to
enter
it
and
become
included
in
one
another.
The
four
names
are
implied
in
“The
song
of
songs
that
is
for
Solomon”:
“Song”
is
ADNI,
Malchut.
“Of
Songs”
is
Tzevaot,
Yesod.
“That
Is”
is
HaVaYaH,
ZA.
“For
Solomon”
is
EKYEH,
Bina.
64.
These
four
lights
are
explained
in
certain
names:
one
is
called
“dark
and
non-dark
brightness”
by
whose
looking
it
promptly
lifts
the
darkness.
When
looking
at
it
more,
it
glitters
and
blazes
in
the
upper
beauty
and
light.
Its
light
disappears
within
it
until
another
light
strikes
it,
and
it
mines
in
that
light
and
punctures
it.
At
that
time
it
is
filled
with
that
brightness
and
glitters
in
all
directions.
There
are
two
states
in
Malchut:
1.
The
two
great
lights,
when
the
level
of
Malchut
is
as
great
as
the
level
of
ZA,
when
both
receive
from
one
source—Bina.
ZA
receives
from
the
right
line
of
Bina,
Hesed,
and
Malchut
receives
from
the
left
line
of
Bina,
Hochma.
However,
in
that
state
Malchut
is
regarded
as
darkness
because
when
she
receives
from
the
left
of
Bina
without
the
right,
and
the
Hochma
of
the
left
is
without
the
Hesed
from
the
right,
and
Hochma
is
not
clothed
with
Hesed,
she
cannot
illuminate.
Therefore,
she
is
darkness.
2.
Afterward,
she
wanes
and
descends
into
a
point
under
the
Yesod.
At
that
time
Yesod,
the
middle
line,
diminishes
her
from
receiving
Hochma
through
the
Masach
of
Hirik
in
the
middle
line,
and
then
she
is
rebuilt
by
AVI
and
arrives
at
state
two—receiving
the
light
of
Hesed
from
ZA,
and
she
can
no
longer
receive
from
Bina.
For
this
reason,
she,
too,
contains
light
of
Hochma
from
Bina
in
vessels
of
the
first
state.
When
she
is
established
in
the
second
state
and
already
has
Hesed
from
ZA,
she
clothes
the
Hochma
that
remained
in
her
in
the
vessels
of
the
first
state,
and
she
clothes
in
mercies.
At
that
time,
she
illuminates
in
Hochma
and
in
mercies
in
full.
“Dark
and
non-dark
brightness”
is
the
Malchut
that
is
called
ADNI.
By
its
looking,
it
promptly
lifts
the
darkness
because
in
the
beginning
of
the
looking
the
vessels
of
the
first
state
must
be
awakened
in
her,
before
the
Hochma
clothed
in
Hesed,
and
at
that
time
she
is
darkness.
For
this
reason,
when
beginning
to
look
at
her,
it
lifts
from
her
the
darkness
in
the
Hochma
in
the
first
state.
“When
looking
at
it
more,”
meaning
when
continuing
to
look
at
her
and
awakening
the
Hesed
she
received
from
ZA
in
the
second
state,
at
that
time
it
is
glittering
and
blazing
in
the
upper
beauty
and
light.
The
light
is
the
light
of
Hesed,
and
the
upper
beauty
is
the
illumination
of
Hochma,
called
“upper
beauty.”
All
this
relates
to
when
she
has
already
arrived
at
the
second
state
and
there
is
a
desire
to
awaken
her
with
Hochma.
Then,
at
the
beginning
of
the
looking,
it
becomes
dark
due
to
the
appearance
of
the
first
state.
But
as
the
looking
continues,
everything
is
completed
through
the
second
state.
But
while
she
is
in
the
first
state,
there
is
no
way
to
illuminate
the
darkness
in
her,
which
was
done
because
the
Hochma
was
devoid
of
Hassadim
[mercies].
While
she
is
still
in
the
first
state,
the
light
is
wrinkled
and
concealed
inside
the
Malchut
because
at
that
time
she
is
dark.
Finally,
the
light
of
Yesod
strikes
the
Masach
of
Hirik
in
it
and
mines
that
light,
meaning
diminishes
her
from
Hochma.
By
that,
it
mines
her
and
makes
her
a
receptacle
fit
for
reception
of
the
light
of
Hesed
from
ZA.
It
punctures
her,
meaning
diminishes
her
until
she
can
no
longer
receive
Hochma
from
the
left
of
Bina
as
before.
At
that
time,
she
is
filled
with
light
and
illuminates
to
all
sides—to
the
left
with
Hochma,
and
to
the
right
with
Hassadim.
65.
That
brightness
was
carved
with
seventy-two
sparks,
which
are
seventy-two
names
engraved
in
seventy
Sanhedrin
and
two
witnesses.
At
that
time
that
brightness
is
included
in
two
names
and
is
crowned
by
that
name,
ADNI.
The
name
AB
is
three
lines
in
the
three
verses,
“And
journeyed,”
“and
came,”
“and
pitched.”
This
Hochma
that
appears
in
Malchut
is
imparted
upon
by
these
three
lines.
That
brightness
is
engraved
with
seventy-two
sparks,
and
the
name
AB
divides
into
seventy
Sanhedrin
and
two
witnesses.
At
that
time
that
brightness
contains
two
names,
EKYEH
HaVaYaH,
which
are
Bina
and
ZA.
It
is
the
origin
of
elicitation
of
Hochma,
but
there
it
is
only
included
and
not
revealed.
It
crowns
in
the
name,
ADNI,
for
the
Hochma
is
disclosed
only
in
the
name
ADNI,
in
Malchut,
and
not
in
the
two
upper
names.
66.
At
that
time
Malchut
is
the
minister
of
all
the
worlds.
All
the
armies
and
all
the
camps
of
the
upper
and
lower
say
the
praise
of
the
verse,
“The
song
of
songs
that
is
for
Solomon,”
praising
him
and
citing
praise,
and
praising
above.
When
that
brightness
is
completed
in
the
illumination
of
Yesod,
Yod
is
a
song.
Malchut
is
a
master,
meaning
a
minister
and
a
sovereign,
and
the
Yod
in
the
song
is
the
wholeness,
which
was
completed
by
everything,
meaning
by
Yesod,
which
is
Yod,
and
together
she
is
a
song.
She
is
called
“The
Song
of
Ascents,”
as
she
is
a
sovereign
appointed
over
all
the
armies
and
camps,
which
are
the
degrees
of
below,
over
all
there
is
in
the
three
worlds
BYA.
67.
The
second
brightness
is
brightness
that
gathers
to
it
all
the
upper,
blocked
eyes.
It
is
brightness
that
glitters
to
the
eyes
and
they
cannot
look
at
it.
It
is
called
“living,”
and
because
it
is
alive
it
takes
all
the
upper,
blocked
lights
and
throws
sparkling
lights
below,
to
Malchut,
bearing
various
fruits
and
offspring.
The
second
brightness
is
Yesod.
It
is
the
second
after
Malchut
from
below
upward.
It
is
known
that
Yesod
is
the
middle
line
from
Chazeh
of
ZA
and
below.
The
lights
of
Hochma
are
called
“eyes,”
and
they
are
blocked
in
the
left
line
before
it
unites
with
the
right
line
through
the
middle
line.
The
second
brightness,
Yesod,
is
brightness
that
gathers
to
it
all
the
upper,
blocked
eyes,
all
the
lights
of
Hochma,
which
are
called
“eyes,”
and
are
blocked
in
the
left
line.
“Gathers
to
it”
means
that
by
uniting
the
left
with
the
right,
the
Hochma
opens
up
from
her
blocking
and
illuminates.
It
is
known
that
the
middle
line
cannot
unite
the
left
with
the
right
before
it
diminishes
the
level
of
Hochma
into
VAK
of
Hochma,
so
it
illuminates
only
from
below
upward.
The
Yesod
is
brightness
that
glitters
from
below
upward,
to
the
eyes,
and
they
cannot
look
at
it,
at
that
illumination
of
Hochma
that
it
diminished,
meaning
she
cannot
look
from
above
downward.
But
before
it
diminishes
the
Hochma,
Yesod
cannot
illuminate
in
her
even
the
VAK
of
Hochma.
It
is
called
“living”
because
it
extends
from
ZA,
the
tree
of
life.
That
is,
it
is
the
middle
line,
which
extends
VAK
of
Hochma,
called
“life,”
like
ZA,
who
is
the
middle
line
above
the
Tabur.
This
is
why
it
is
called
“living,”
like
ZA,
who
is
called
“life.”
And
because
it
is
the
middle
line,
called
“living,”
it
takes
all
the
upper,
blocked
lights,
all
the
illuminations
of
Hochma
of
the
left,
and
clothes
them
in
Hassadim
of
the
right.
It
throws
sparkling
lights
below,
namely
illuminations
of
Hochma
clothed
in
the
sparkling
of
Hassadim
below,
to
Malchut,
and
bears
various
fruits.
Those
illuminations
that
it
drops
to
Malchut
turn
within
her
into
souls
and
spirits,
which
are
called
“fruits
and
offspring
of
Yesod.”
68.
That
living
brightness
is
called
“the
one
who
lives
forever,”
since
this
is
the
inclusion
of
the
upper
and
lower,
for
it
includes
the
upper
world,
ZA,
and
the
lower
world,
Malchut,
as
it
is
written,
“For
everything
that
is
in
the
heaven
and
in
the
earth.”
And
because
it
elicits
sparkling
lights—Hochma
clothed
in
Hassadim—and
bears
various
fruits,
namely
souls,
this
brightness
is
called
Tzevaot
[hosts],
the
second
of
the
four
names,
whose
craving
is
always
to
praise
in
the
first
brightness,
called
“The
song.”
When
they
are
included
as
one,
in
one
unification
without
separation
and
in
complete
passion,
it
is
called
“everything,”
namely
Malchut
and
Yesod,
The
Song
of
Songs,
for
Malchut
is
called
“The
Song”
and
Yesod
is
called
“of
Songs.”
69.
Even
by
itself,
which
is
the
inclusion
of
everything—containing
HGT
NH—it
is
called
“the
inclusion
of
the
many,”
the
inclusion
of
all
the
upper
and
lower
lights.
We
call
it
“everything”
because
it
is
the
inclusion
of
everything;
it
is
life.
It
is
written
about
it,
“And
the
tree
of
life
in
the
midst
of
the
garden,”
as
it
is
the
middle
line,
since
all
of
life
depends
on
it,
on
the
middle
line,
since
life
and
lights
emit
from
it
to
every
direction.
70.
That
song,
the
Malchut,
is
called
a
“well.”
The
upper
life,
the
lights
of
Yesod,
enter
it,
which
is
why
it
is
written,
“A
well
of
living
water.”
It
is
also
written,
“A
well
which
the
ministers
dug,”
after
those
upper
ministers,
which
are
hidden
lights
that
have
gathered
in
the
brightness
of
Yesod,
which
are
HGT
of
ZA
included
in
Yesod
of
ZA.
They
dug
the
well,
which
is
Malchut,
but
they
did
not
dig
it
themselves
but
through
Yesod.
71.
The
third
brightness
is
ZA,
the
middle
line
from
the
Chazeh
and
above.
It
includes
three
lights,
HGT,
since
the
middle
line,
Tifferet,
called
ZA,
includes
within
it
the
two
lines,
HG,
and
it
is
three
letters
Yod-Hey-Vav.
The
patriarchs
clung
to
that
brightness
since
the
middle
line
is
Jacob,
in
whom
HG,
Abraham
and
Isaac,
are
included.
72.
ZA
is
to-and-fro,
and
none
can
settle
in
his
sparkling.
It
is
written
about
ZA,
“And
the
animals
ran
to-and-fro.”
ZA
inherits
a
lot,
and
an
inheritance
of
hidden
lights
that
are
not
revealed—the
inheritance
of
upper
AVI,
Yod-Hey.
The
meaning
of
the
holy
name
of
three
letters
that
depend
on
the
animals,
which
are
Vav,
ZA,
and
which
are
Yod-Hey-Vav.
The
fourth
letter,
Hey,
Malchut,
collects
and
grips
from
the
letters
Yod-Hey-Vav.
This
is
why
ZA
is
called
HaVaYaH,
for
so
it
was
arranged
in
a
complete
sequence
where
the
three
letters
Yod-Hey-Vav
illuminate
to
the
bottom
Hey.
73.
That
brightness,
ZA,
is
to-and-fro,
the
letter
Vav
of
HaVaYaH.
The
Yod-Hey
imply
HB,
and
Vav-Hey
imply
ZA
and
Malchut.
Vav—ZA—stands
in
the
middle
between
above,
Bina,
and
below,
Malchut.
The
letter
Hey,
Bina,
is
from
the
upper
side,
and
the
letter
Hey,
Malchut
is
from
the
lower
side.
The
animals,
which
are
Vav,
HGT,
are
in
the
middle.
This
is
why
they
go
to-and-fro.
They
go
to
the
first
Hey,
Bina,
ascending
to
her
with
complete
passion,
to
receive
from
her
Hochma
and
Hassadim,
and
return
to
the
bottom
Hey,
Malchut
to
give
her
what
it
collected
and
received
from
above,
from
Bina.
74.
That
brightness
is
as
a
wheel
in
the
eye,
which
is
concealed,
and
whose
brightness
comes
and
goes,
since
its
passion
is
to
rise
up,
and
it
promptly
returns.
This
is
the
meaning
of
“that”
in
the
verse,
“The
song
of
songs
that
is
for
Solomon.”
“The
song”
is
Malchut;
“of
songs”
is
Yesod;
“that”
is
ZA,
which
stands
here
and
there,
in
Bina
and
in
Malchut.
This
explains
the
verse,
“And
the
animals
ran
to-and-fro,”
in
the
four
colors
of
the
eye.
The
eye
illuminates
only
in
a
manner
concealed
from
Hochma,
for
then
it
rises
up
and
receives
three
colors
from
Bina:
white,
red,
and
green,
namely
the
three
lines
HGT,
which
are
blocked
from
Hochma.
This
is
regarded
as
“to”
[from
to-and-fro].
Afterward,
the
eye
opens
according
to
the
order
and
returns
to
Malchut,
which
is
the
black
in
the
eye,
and
where
the
Hochma
is
revealed.
75.
The
fourth
brightness
is
EKYEH,
Bina,
a
brightness
that
is
concealed
and
not
seen
at
all,
since
from
that
concealed
brightness
emerge
the
rest
of
the
lights
Hochma
and
Hassadim,
which
spread
and
become
included
in
one
another.
But
that
brightness
itself
is
unrevealed
at
all,
but
rather
stands
in
the
intelligence
of
the
heart,
as
NHY
of
Tevuna
[intelligence]
clothe
in
ZA
in
Lev
[Lamed-Bet
(32
in
Gematria),
as
well
as
“heart”]
paths
of
wisdom
[Hochma].
The
heart,
the
paths
of
wisdom
in
ZA,
knows
and
looks
into
it
although
it
is
completely
invisible,
meaning
it
receives
from
it
and
bestows
upon
Malchut.
76.
The
passion
of
the
lower
brightness,
Malchut,
comes
out
from
all
the
lights
that
emerge
from
Bina,
and
Malchut’s
craving
is
to
praise
a
praise
and
look
into
all
those
lights,
meaning
disclose
the
illumination
of
Hochma,
called
“looking,”
and
mingle
within
them
in
order
to
rise
and
see
the
upper
pleasantness,
disclosing
the
illumination
of
Hochma
that
is
covered
in
Bina
and
is
called
“pleasantness.”
King
David
said
about
it,
“One
thing
I
have
asked
from
the
Lord,
that
I
shall
seek:
That
I
may
dwell
in
the
house
of
the
Lord
all
the
days
of
my
life,
to
behold
the
pleasantness
of
the
Lord,
and
to
visit
in
His
temple.”
This
is
“for
Solomon”
in
the
verse,
“The
song
of
songs
that
is
for
Solomon,
to
the
king
that
peace
is
all
his,”
which
is
Bina.
This
explains
the
four
names,
ADNI,
Tzevaot,
HaVaYaH,
EKYEH,
in
the
four
words
[in
Hebrew],
“The
song
of
songs
that
is
for
Solomon.”
ADNI
is
Malchut,
“The
Song.”
Tzevaot
is
Yesod,
“of
Songs.”
HaVaYaH
is
ZA,
“that,”
and
EKYEH
is
Bina,
“for
Solomon.”