The
Three
Meals
on
Shabbat
74.
“And
Moses
said,
‘Eat
it
today,
for
today
is
a
Sabbath
to
the
lord;
today
you
will
not
find
it
in
the
field.’”
Under
the
upper
[door]
bar,
which
is
Bina,
the
bar
appointed
over
twenty-two
letters,
since
Bina
is
appointed
over
ZA,
who
is
called
twenty-two
letters.
With
the
ring
of
above,
with
Mochin
of
Bina,
two
sides,
two
lines
right
and
left,
collect
one
ring,
ZA,
which
rose
to
them
for
MAN.
That
ring
in
a
square
to
the
four
sides
of
the
world,
where-south
north
are
HG,
and
east
and
west
are
TM.
Bina,
YESHSUT,
is
called
the
“upper
bar.”
Bar
means
the
bar
that
lies
on
the
two
doorposts,
as
it
is
written,
“shall
lodge
in
her
bars.”
Bina
lies
on
two
lines
to
reveal
the
Hochma,
which
is
called
“seeing,”
from
the
word
“bar.”
This
is
why
she
is
called
“bar.”
At
the
time
of
the
emergence
of
the
two
lines
in
Bina,
they
cannot
shine
until
ZA
ascends
for
MAN
and
unites
the
lines
with
one
another.
Then
they
can
shine.
This
is
why
the
Hochma
that
is
revealed
through
the
lines
is
called
“Hochma
of
the
thirty-two
paths,”
which
means
ten
Sefirot
of
Bina,
and
ZA,
who
is
called
“twenty-two
letters,”
and
together
they
are
thirty-two.
This
is
so
because
illumination
of
Hochma
is
revealed
only
through
Bina
and
ZA,
which
amount
to
thirty-two.
Therefore,
three
discernments
are
discerned
in
Bina:
1)
Bina
herself,
the
bar,
door
bar,
2)
the
two
lines
on
which
the
bar
lies,
3)
ZA,
the
twenty-two
letters
that
rise
to
them
for
MAN
and
unites
them.
With
the
ring
of
above,
the
Mochin
of
Bina
that
are
called
“the
upper
ring,”
before
they
open
to
bestow
illumination
of
Hochma,
collect
two
sides,
two
lines
right
and
left,
one
ring,
since
the
two
lines
in
the
Mochin
of
Bina,
which
is
called
“the
upper
ring,”
raised
one
ring
for
MAN,
ZA,
a
ring
in
the
square
to
the
four
sides
of
the
world,
for
there
are
four
phases
in
it,
HG
TM.
75.
The
two
lines
in
Bina
grip
this
ring,
ZA,
from
this
side
and
from
that
side,
one
to
the
right
and
one
to
the
left.
The
one
to
the
right
ascends
first,
and
when
he
ascends,
he
takes
with
him
600,000
mighty
men
with
swords
on
the
thighs.
The
one
on
the
left
ascends
next,
and
when
he
ascends,
he
takes
with
him
600,000
of
those
with
wings
and
a
face
of
mercy,
and
they
swap:
the
right
in
the
left,
and
the
left
in
the
right.
The
ring,
ZA,
the
middle
line
that
determines
about
the
two
lines
right
and
left
of
Bina
and
unites
them
with
each
other,
through
their
unification
with
each
other,
they
can
shine
in
wholeness.
For
this
reason,
it
is
considered
that
the
two
lines
grip
the
middle
line,
the
ring,
since
all
their
illumination
comes
to
them
through
their
grip
on
it.
This
is
so
because
before
they
gripped
the
middle
line,
the
right
line
was
VAK
without
GAR,
and
the
left
line
was
darkness
since
the
Hochma
in
it
does
not
shine
without
Hassadim,
and
there
was
also
a
dispute
between
them.
Hence,
it
is
considered
that
they
were
both
fallen.
But
now
that
they
gripped
the
middle
line,
they
were
incorporated
in
each
other
and
the
Hassadim
in
the
right
were
incorporated
with
the
Hochma
in
the
left,
by
which
it
obtained
GAR,
and
is
regarded
as
having
risen
from
its
fall.
Also,
the
left
line,
whose
Hochma
was
dark
due
to
absence
of
Hassadim,
has
now
been
incorporated
in
the
Hassadim
on
the
right
and
can
shine,
and
it
is
considered
that
it
has
risen
from
its
fall.
The
right
line,
Hassadim,
ascends
to
be
incorporated
in
the
Hochma
on
the
left,
at
first,
and
by
this
rises
from
its
fall
and
obtains
GAR.
When
it
rises,
it
takes
with
it
600,000
mighty
men
with
swords
on
the
thighs,
since
it
does
not
receive
GAR
of
Hochma,
but
VAK
of
Hochma,
six
Sefirot
HGT
NHY,
and
in
the
Hassadim
in
it,
which
are
from
Bina,
whose
each
Sefira
is
one
hundred,
they
are
six
hundred.
In
the
Hochma
that
is
incorporated
in
each
of
the
six
hundred,
they
are
600,000,
since
Hochma
is
called
“one
thousand.”
The
whole
power
of
the
middle
line
to
unite
the
right
and
the
left
is
due
to
the
screen
of
Hirik
in
it,
a
screen
of
phase
one,
which
diminishes
the
GAR
of
Hochma.
Were
it
not
for
the
screen
of
Hirik,
the
left
would
never
have
united
with
the
right
and
would
have
remained
in
the
dark.
The
screen
of
Hirik,
which
is
gripped
to
the
left
line
in
order
to
unite
it
with
the
right,
is
called
a
“sword.”
It
operates
on
the
thighs,
NHY
of
the
vessels,
since
the
diminution
of
the
NHY
of
the
vessels
causes
the
departure
of
GAR
of
the
light
of
Hochma.
Swords
are
held
on
the
thighs,
for
the
screen
of
Hirik
is
incorporated
in
them,
which
is
called
“sword,”
on
the
thighs,
which
are
NHY.
Had
they
not
gripped
that
sword,
the
left
would
not
have
united
with
the
right,
and
Hochma
would
have
remained
in
the
dark,
as
it
is
written,
“They
all
hold
swords,
experts
in
war,
every
man
has
his
sword
on
his
thigh
because
of
fear
at
night.”
Due
to
the
fear
that
the
left
might
depart
from
the
right
and
Hochma
would
return
to
the
state
of
night
and
darkness,
they
are
holding
the
sword
on
the
thigh,
which
is
the
screen
of
Hirik
in
the
middle
line,
which
guards
that
the
left
will
not
part
from
the
right.
76.
They
rise
up
until
they
reach
a
priest
who
has
been
exiled
since
the
day
when
the
world
was
created.
When
they
get
there,
the
High
Priest
comes
out
and
blesses
the
bar.
Once
it
is
blessed
from
there,
the
crystal
dew
comes
out
from
Atik,
the
elder
of
the
elders,
the
cause
of
all
causes,
who
is
AA,
in
which
Ein
Sof
is
clothed.
That
is,
abundance
is
extended
from
HS
of
AA,
who
is
called
the
“crystal
dew.”
It
is
extended
to
the
head
of
that
priest,
who
fills
the
bar.
Once
it
has
been
filled,
it
is
filled
with
VAK
for
the
six
days
of
the
Shabbat.
In
the
world
of
Nekudim,
which
precedes
the
world
of
correction,
the
Creator
was
building
worlds
and
destroying
them.
This
is
the
breaking
of
the
vessels.
The
main
cause
for
the
breaking
of
the
vessels
was
the
light
of
Hochma
that
the
inner
AVI
bestowed,
which
are
GAR
of
AVI
of
Nekudim,
which
was
extended
from
above
downward.
Hence,
in
the
world
of
correction,
the
inner
AVI
were
concealed
inside
the
Rosh
of
Atik,
which
is
Hochma
in
the
right,
and
the
Hochma
is
revealed
only
in
the
left
of
YESHSUT,
which
is
corrected
through
the
middle
line,
as
there
is
only
VAK
of
Hochma
in
it.
If
the
inner
AVI
were
shining
the
Hochma,
it
would
have
been
impossible
to
diminish
the
Hochma
into
VAK.
Nevertheless,
it
is
impossible
for
Hochma
to
be
revealed
in
VAK
without
GAR.
Rather,
first,
GAR
of
Hochma
are
revealed,
as
well,
and
then
the
concealing
of
AVI
works
to
hide
them,
leaving
only
VAK
of
Hochma.
You
find
that
although
the
inner
AVI
were
concealed
and
do
not
shine
in
the
world
of
correction,
they
must
nevertheless
be
revealed
at
the
beginning
of
each
coupling
for
bestowal
of
Hochma,
and
then
they
are
concealed
once
more.
This
is
why
it
was
said
that
they
rise
above,
that
they
rise
from
their
fall
from
above
until
they
reach
a
priest,
inner
AVI,
Hochma
on
the
right,
which
are
called
High
Priest,
who
has
been
exiled
since
the
day
when
the
world
was
created,
who
have
been
exiled
from
their
place
and
have
been
concealed
in
the
Rosh
of
Atik
since
the
day
when
the
world
was
corrected
after
the
breaking
of
the
vessels.
When
they
get
there,
meaning
when
the
right
and
left
of
YESHSUT,
which
are
called
“bar,”
reach
upper
AVI
in
order
to
receive
Hochma,
the
High
Priest
comes
out,
meaning
that
the
inner
AVI
come
out
and
are
revealed
temporarily,
and
bless
the
bar,
and
bestow
Hochma
upon
YESHSUT,
who
are
called
“bar.”
How
do
they
bestow?
When
the
bar
is
blessed
by
the
inner
AVI,
who
are
the
High
Priest,
at
that
time,
the
crystal
dew
emerges
from
Atik,
the
elder
of
the
elders,
who
is
AA,
the
cause
of
all
the
causes,
Rosh
of
Atik,
and
is
extended
to
the
head
of
that
priest.
This
is
so
because
AVI
of
Atzilut
rise
to
the
Rosh
of
AA
and
connect
with
the
Rosh
of
Atik
into
one,
where
the
inner
AVI
were
concealed.
At
that
time,
the
inner
AVI
temporarily
awaken
from
the
Rosh
of
Atik,
become
one
with
AVI
of
Atzilut,
clothe
the
HS
of
AA,
called
“crystal
dew,”
and
receive
from
there
abundance
of
Hochma.
Then
the
crystal
dew
comes
out
from
HS
of
AA
and
is
extended
to
the
head
of
that
priest,
meaning
extended
to
the
GAR
of
these
AVI,
who
are
called
Rosh
[head].
The
priest,
who
is
the
inner
AVI,
fills
the
bar,
YESHSUT,
with
abundance
of
Hochma,
meaning
fills
them
with
ten
complete
Sefirot
of
Hochma,
which
are
the
GAR
of
Hochma
in
general.
However,
after
it
has
been
filled,
only
VAK
of
Hochma
remain
in
the
bar
since
the
GAR
went
out
and
promptly
disappeared
due
to
the
correction
of
the
concealing
of
the
inner
AVI.
And
the
bar,
YESHSUT,
bestows
upon
the
six
days
of
the
Shabbat,
to
ZA,
who
is
called
HGT
NHY,
which
are
the
six
days
of
Shabbat.
77.
When
the
crystal
dew
comes
down
from
the
left
side,
and
the
left
freezes
that
crystal,
it
becomes
like
the
crystal
of
a
gemstone,
and
all
the
camps
are
nourished
from
it
each
day,
and
some
of
them
at
night.
Those
on
the
day
eat
in
one
way,
and
those
on
the
night
eat
in
another
way.
Those
on
the
night
are
called
“breakers
of
mountains
and
rocks.”
They
collect
from
midnight
until
the
sunlight
prevails.
When
the
sun
comes,
they
do
not
collect.
Those
on
the
day
are
called
“natives
of
the
house,”
the
hidden
ones
of
the
hall.
They
collect
only
in
the
morning
since
when
the
morning
comes,
each
one
takes
as
is
suitable
for
him.
Then
there
are
others
who
collect
in
the
evening,
and
each
one
collects
as
is
suitable
for
him.
The
High
Priest,
who
is
GAR
of
AVI,
which
are
called
“inner
AVI,”
bestowed
the
crystal
dew
to
YESHSUT,
who
are
the
bar.
However,
since
it
is
illumination
of
Hochma,
it
belongs
to
the
left
line
of
YESHSUT,
and
it
is
known
that
at
the
beginning
of
the
emergence
of
the
left
line
with
the
illumination
of
Hochma,
the
lights
froze
in
it
until
the
middle
line
came
and
united
it
with
the
right.
Hence,
when
the
crystal
dew
descends
from
the
left
side,
from
AVI
to
the
left
line
of
YESHSUT,
and
the
left
freezes
that
dew,
since
before
the
left
line
unites
with
the
right,
its
lights
freeze,
at
that
time,
the
middle
line
corrects
it
and
it
becomes
a
kind
of
dew
of
a
gemstone,
white,
and
a
ruddy
color
glitters
from
it.
So
the
Hochma
on
the
right
is
incorporated
with
the
Hassadim
on
the
left,
and
the
abundance
becomes
incorporated
with
both,
with
white
and
with
redness,
Hassadim
and
Hochma,
and
all
the
camps
are
nourished
from
it
each
day,
since
in
the
day
is
the
governance
of
Hassadim,
and
then
everyone
receives
from
the
white
in
the
crystal
stone.
And
those
on
the
night,
who
have
a
part
from
the
angels
who
are
extended
from
the
left,
receive
their
illumination
of
Hochma
at
night,
since
at
night,
the
illumination
of
Hochma
on
the
left
and
in
Malchut
governs.
Those
on
the
day
eat
in
one
way,
the
light
of
Hassadim,
and
those
on
the
night
eat
in
another
way,
illumination
of
Hochma.
Those
on
the
night
are
called
“breakers
of
mountains
and
rocks.”
The
shells
are
called
“mountains
and
rocks,”
since
the
illumination
of
Hochma
breaks
the
shells.
They
collect
from
midnight
until
the
sunlight
overcomes.
This
is
so
because
at
midnight,
the
coupling
for
bestowal
of
Hochma
is
done,
as
it
is
written,
“She
rises
while
it
is
still
night,”
until
the
governance
of
the
day
arrives,
ZA,
who
is
called
sun.
At
that
time
begins
the
governance
of
the
illumination
of
Hassadim
that
are
covered
from
Hochma,
and
there
is
no
longer
the
governance
of
illumination
of
Hochma.
Once
the
sun
has
come,
they
do
not
collect,
as
it
is
written,
“and
when
the
sun
grew
hot,
it
melted,”
since
only
Hassadim
that
are
covered
from
Hochma
are
bestowed
from
ZA,
who
is
called
“sun.”
Those
on
the
day
are
called
“natives
of
the
house.”
The
house
of
Malchut
from
the
phase
of
Hochma,
as
it
is
written,
“In
wisdom
[Hochma]
shall
a
house
be
built.”
Although
those
on
the
day
receive
Hassadim
that
are
covered
from
Hochma,
nevertheless,
they
are
natives
of
the
house,
since
they
were
born
from
Malchut,
who
is
the
house
of
Hochma,
which
is
why
they
are
incorporated
with
Hochma.
However,
they
are
the
concealed
ones
of
the
hall,
meaning
that
the
Hochma
in
them
is
covered
and
concealed.
They
collect
only
in
the
morning,
in
the
morning
before
the
prevailing
of
the
rising
of
the
sun.
There
are
others
who
collect
in
the
evening,
meaning
those
who
are
extended
from
the
left
line
in
ZA,
who
rules
in
the
evening.
This
is
so
because
until
midday,
the
right
of
ZA
governs,
and
in
the
evening,
the
left
of
ZA,
and
at
night,
Malchut.
78.
It
is
written
about
those
of
the
night,
“And
in
the
morning,
there
was
a
layer
of
dew
around
the
camp.”
These
are
the
ones
who
drip
the
dew
of
the
manna
to
the
lower
ones
from
their
own
part.
That
manna
has
no
color
and
it
does
not
freeze.
It
is
written
about
those
on
the
morning,
“In
the
morning,
sow
your
seed.”
These
were
dripping
the
dew
of
the
manna
to
the
lower
one
and
giving
color
to
that
manna,
and
sweetness
and
honey.
The
illumination
of
Hochma
that
was
extended
from
the
crystal
dew
and
changed
into
being
like
the
crystal
of
a
gemstone
surrounds
the
manna
that
Israel
ate
in
the
desert,
which
was
illumination
of
Hochma
in
Hassadim
in
it,
like
the
redness
in
the
crystal
eye.
There
are
two
dews
in
the
manna:
1)
dew
that
is
below
the
manna,
as
it
is
written,
“When
the
dew
fell
upon
the
camp
in
the
night,
the
manna
fell
on
it,”
and
2)
dew
from
above,
which
covers
the
manna
until
morning,
as
it
is
written,
“And
in
the
morning,
there
was
a
layer
of
dew
around
the
camp,
and
when
the
layer
of
dew
rose
up,
there,
on
the
surface
of
the
desert,
there
were
thin
flakes
on
the
desert
floor,
as
fine
as
frost
on
the
ground.”
There
was
a
color
to
the
manna,
as
it
is
written,
“its
color
like
the
color
of
crystal,
in
which
a
ruddy
color
glitters,”
and
it
is
written,
“And
it
was
like
a
white
coriander
seed,”
which
is
without
color
whatsoever.
There
are
three
kinds
of
sowings,
which
are
diminutions
and
judgments,
in
the
three
lines,
and
they
are
essentially
in
the
right
and
in
the
left.
The
sowing
on
the
right
line
is
diminution
of
GAR
due
to
the
ascent
of
Malchut
to
Bina.
The
sowing
on
the
left
line
is
the
darkness
and
freezing
in
the
illumination
of
Hochma
in
it
before
it
united
with
the
right
line.
These
sowings
are
the
dews
of
the
manna,
which
are
extended
and
drip
from
them.
The
dew
under
the
manna
is
extended
from
the
sowing
in
the
right
line,
and
the
dew
from
above,
which
covers
the
manna,
drips
from
the
sowing
on
the
left
line.
The
dew
below
the
manna,
the
diminution
of
GAR
in
the
right
line,
draws
to
it
the
manna,
whose
origin
is
from
HS
of
AA,
in
order
to
receive
from
it
the
illumination
of
Hochma
in
it,
which
will
be
completed
by
it
in
the
GAR
that
it
is
missing,
as
it
is
written,
“When
the
dew
fell
upon
the
camp
in
the
night,
the
manna
fell
on
it.
“On
it”
means
because
of
it,
since
the
manna
comes
down
because
of
the
dew,
to
complete
it
with
illumination
of
Hochma.
The
dew
above
the
manna,
which
drips
from
the
left
line,
from
the
freezing
in
it,
needs
only
the
revelation
of
Hassadim,
since
the
absence
of
Hassadim
freezes
the
Hochma.
For
this
reason,
the
manna
is
regarded
with
respect
to
it
as
only
Hassadim
without
Hochma.
It
is
written,
“For
they
did
not
know
what
it
was.”
They
did
not
know
if
the
manna
is
Hochma
or
Hassadim,
since
with
respect
to
the
upper
dew,
it
is
regarded
as
Hassadim
without
Hochma,
and
with
respect
to
the
lower
dew,
it
is
regarded
as
Hochma.
Hence,
in
relation
to
the
upper
dew,
it
is
written,
“And
it
was
like
a
white
coriander
seed,”
meaning
completely
colorless,
since
Hassadim
are
white
without
color.
In
relation
to
the
lower
dew,
it
is
written,
“its
color
like
the
color
of
crystal,”
for
there
was
a
ruddy
color
in
it,
implying
illumination
of
Hochma
in
the
left,
which
is
red.
Those
of
the
night
are
the
left
line
since
night
is
the
Malchut
that
grips
the
left.
It
is
written
about
them,
“And
in
the
morning,
there
was
a
layer
of
dew
around
the
camp,”
which
is
the
dew
above
the
manna,
which
covers
the
manna
until
morning,
and
then
it
is
written,
“when
the
layer
of
dew
rose
up,
there,
on
the
surface
of
the
desert,”
these
are
the
ones
that
drip
dew
of
the
manna
for
the
lower
ones
from
their
own
share.
This
is
so
because
those
of
the
night,
whose
share
is
the
left
line,
drip
the
dew
above
the
manna
that
covers
it
to
the
lower
ones
from
the
sowing
on
the
left.
As
has
been
explained
that
regarding
that
dew
which
drips
from
the
left,
there
are
only
Hassadim
in
the
manna,
without
Hochma,
since
for
that
dew,
the
manna
is
regarded
as
Hassadim,
white
without
color,
as
it
is
written,
“And
it
was
like
a
white
coriander
seed.”
It
does
not
freeze
since
the
light
of
Hassadim
does
not
freeze,
and
this
is
what
that
dew
was
lacking,
that
the
freezing
on
the
left
is
on
it,
and
it
therefore
adhered
to
the
manna,
which
is
Hassadim,
which
have
no
freezing.
It
is
written
about
those
of
the
morning,
which
are
the
right
line,
“In
the
morning,
sow
your
seed,”
meaning
they
are
drawn
from
the
right,
in
which
there
is
the
sowing
of
the
diminution
of
GAR.
These
were
dripping
the
dew
of
the
manna
to
the
lower
ones.
This
is
so
because
those
of
the
morning,
which
are
the
state
of
right
line,
drip
the
lower
dew
of
the
manna
to
the
lower
ones,
as
it
is
written,
“When
the
dew
fell
upon
the
camp
in
the
night,
the
manna
fell
on
it.”
With
respect
to
that
lower
dew,
the
manna
is
regarded
as
illumination
of
Hochma
that
completes
it
with
GAR.
And
a
color
is
given
to
that
manna
since
that
dew
that
pumps
out
the
illumination
of
Hochma
from
the
manna
makes
in
it
a
reddish
color,
which
is
the
illumination
of
Hochma,
as
it
is
written,
“its
color
like
the
color
of
crystal.”
And
sweetness
and
honey,
for
this
is
what
illumination
of
Hochma
is
called,
which
is
sweeter
than
honey
and
the
honeycomb.
79.
Those
of
the
evening
are
those
from
the
phases
that
are
after
midday,
at
the
time
when
the
evening
shadows
grow
long,
which
are
the
left
line
of
ZA.
This
is
so
because
the
night
is
Malchut
that
is
gripped
in
the
left
of
ZA,
and
the
evening
is
the
left
of
ZA
itself.
It
is
written
about
them,
“At
evening,
you
shall
know,”
since
the
left
line
of
ZA
is
the
origin
of
the
illumination
of
Hochma,
which
is
drawn
through
the
Daat.
The
night,
Malchut,
which
shines
at
night
after
midnight
with
illumination
of
Hochma,
since
she
receives
it
from
the
left
line
of
ZA,
called
“evening,”
and
those
from
the
phase
of
the
night
were
dripping
the
dew
at
the
same
time
as
those
from
the
phase
of
the
evening,
since
the
night
receives
from
the
evening,
then
one
who
leaves
of
it
until
morning,
it
is
written,
“and
it
bred
worms
and
stank.”
80.
Three
sides
are
engraved
here,
corresponding
to
the
three
times
“today,”
“today,”
“today.”
The
Hey,
Hey,
Hey,
in
the
beginning
of
the
words
three
times
today
[in
Hebrew]
are
the
three
lines,
and
all
five
have
three
letters
Yod-Vav-Mem,
since
in
each
line
there
are
four
letters
HB
TM,
Hey
and
three
letters
after
it.
They
become
twelve
letters,
as
the
number
of
the
twelve
hours
of
the
day.
They
are
all
one,
since
they
are
three
lines
and
Malchut
who
receives
them,
they
are
incorporated
in
one
another,
and
each
has
three
lines.
They
are
all
day,
covered
Hassadim,
the
governance
of
the
day,
ZA,
since
the
left
in
them
is
incorporated
in
the
right,
and
the
right
governs.
Similarly,
they
are
three
Shabbats
[Sabbaths],
and
they
are
all
one
day,
for
they
are
under
the
governance
of
the
day,
Hassadim,
and
they
are
the
Shabbat
of
the
night,
Shabbat
of
the
day,
and
Shabbat
of
the
evening,
which
is
the
afternoon
of
Shabbat.
Similarly,
they
are
three
meals,
the
nighttime
meal,
the
daytime
meal,
and
the
evening
meal.
81.
The
nighttime
meal
is
since
before
the
day
is
sanctified,
all
the
camps
above
are
corrected.
Three
ties
are
three
lines,
entering
the
rivers
of
persimmon.
At
first,
they
bathe
in
the
treasure
of
engraved
roses,
pass
through
River
Dinor,
and
ascend
from
there
in
rising.
Once
they
ascend
to
the
side
of
the
white,
these
roses
bathe.
Testify
the
testimony
of
Shabbat
[portion]
Beresheet,
they
are
all
of
the
night,
holy,
six-six
to
one
side,
and
to
two
sides,
they
are
twelve.
82.
When
the
day
should
be
sanctified,
the
sound
of
a
Shofar
[festive
ram’s
horn]
is
extended
from
above
downward.
That
sound
is
the
portion
of
the
people
of
Israel,
since
there
is
no
holiness
unless
when
that
sound
is
heard,
and
then
it
is
known
that
the
day
has
been
sanctified.
83.
Sandalphon,
the
separated
hermit,
crowned
himself
with
his
engraved
crowns,
which
are
inscribed
in
letters
that
are
called
“rolling”
[or
“incarnation”].
84.
At
that
time,
Boel,
the
greatest
healer,
who
is
called
Raphael,
who
is
as
it
is
written,
“Please
God,
please
heal,”
the
prayer
that
Moses
asked,
and
that
place
healed
Meriam.
Please,
please
is
Boel,
with
the
inscribed
letters
of
Aleph
Dalet
Nun
Yod.
Bet
Vav
Aleph
Lamed
are
Boel.
This
is
the
greatest
healer,
the
healer
of
all
the
camps,
who
removes
from
them
the
brightness
of
the
darkness,
which
the
rest
of
the
day
were
bringing
closer
to
them.
The
manna
is
placed
between
two
dews,
right
and
left.
This
is
why
it
is
like
crystal,
of
white
color
with
red
sparks,
indicating
Hassadim
in
illumination
of
Hochma.
They
are
drawn
from
the
three
lines
in
YESHSUT,
which
are
three
Shabbats,
three
meals,
three
times
the
day.
This
is
so
because
each
meal
is
four
Hallahs
[the
Shabbat
bread],
corresponding
to
the
four
letters
of
the
day,
four
letters
HaVaYaH,
HG
TM,
and
each
meal
consists
of
all
three
meals.
For
this
reason,
each
hallah
is
divided
in
three,
which
are
three
lines,
and
in
each
meal
there
are
twelve
hallahs.
Half
of
them
are
Hesed,
meaning
Hesed
and
Tifferet,
which
are
the
Yod-Vav
in
each
HaVaYaH,
and
three
times
Yod-Vav
are
six
hallahs
of
the
right
side.
Half
of
them
are
Gevurot,
Gevura
and
Malchut,
Hey-Hey
that
there
are
in
each
HaVaYaH,
and
three
times
Hey-Hey
is
six
hallahs
from
the
left
side.
Thus,
the
core
of
each
meal
is
four
hallahs,
two
of
Hesed,
Yod-Vav,
and
two
of
Gevura,
Hey-Hey,
and
they
are
placed
in
the
middle.
And
eight
hallahs
come
because
of
incorporation,
and
they
are
placed
four
hallahs
on
top,
and
four
hallahs
below.
They
must
not
be
mixed,
so
that
those
on
the
right
are
with
those
on
the
left,
since
on
Shabbat,
the
Mochin
of
upper
AVI
shine,
which
are
governed
by
Hassadim,
right.
Therefore,
we
must
beware
of
awakening
the
governance
of
the
left
on
Shabbat.
This
is
why
there
is
no
manna
on
Shabbat,
as
it
is
written,
“Today
you
will
not
find
it
in
the
field,”
since
there
is
manna
only
from
the
unification
of
right
and
left
through
the
middle
line,
and
in
AVI,
the
Yod
does
not
exit
from
the
Avir
[air],
and
that
unification
is
absent
there.
Hence,
it
is
not
present
on
Shabbat.
Even
the
manna
that
fell
after
the
eve
of
Shabbat
must
not
be
corrected,
for
then
is
the
time
of
the
illumination
of
upper
AVI,
and
therefore,
there
are
two
differences
from
a
regular
[day]
to
Shabbat:
1)
prohibition
on
collecting
and
correcting
the
manna.
Rather,
the
manna
must
be
corrected
from
the
eve
of
Shabbat,
and
then
it
is
permitted
to
eat
it
on
Shabbat.
2)
The
illumination
of
upper
AVI,
which
is
above
the
manna,
has
been
added.
One
depends
on
the
other
since
when
the
manna
is
already
corrected
in
all
the
corrections
from
the
eve
of
Shabbat,
it
is
possible
to
eat
it
with
the
illumination
of
upper
AVI.
However,
it
is
forbidden
to
make
any
correction
in
it
since
the
Yod
does
not
exit
the
air
of
upper
AVI,
and
there
are
none
of
the
corrections
of
the
left
there
at
all.
Thus,
why
do
they
need
manna
on
Shabbat
from
YESHSUT,
when
it
is
possible
to
receive
illumination
of
AVI,
which
is
greater?
It
is
impossible
to
receive
from
Mochin
of
AVI
prior
to
receiving
the
Mochin
of
YESHSUT,
since
the
illumination
of
AVI
without
YESHSUT
is
regarded
as
the
lower
ones
in
VAK
without
a
Rosh,
since
AVI
desire
mercy
and
do
not
need
Hochma,
and
their
Hassadim
are
preferable
to
Hochma,
whereas
the
lower
ones
do
need
Hochma.
Hence,
before
they
are
completed
with
Hochma,
they
will
have
the
Hassadim
of
AVI
in
VAK.
For
this
reason,
it
is
impossible
to
receive
illumination
of
upper
AVI
unless
by
eating
the
manna
on
Shabbat,
which
is
illumination
of
YESHSUT.
Moreover,
the
manna
extends
and
completes
the
illumination
of
AVI
for
the
lower
ones.
This
clarifies
the
difference
between
weekdays
and
Shabbat,
since
on
weekdays,
the
Mochin
of
YESHSUT
shine,
and
on
Shabbat,
the
Mochin
of
upper
AVI
shine.
But
on
the
eve
of
Shabbat,
only
the
Mochin
of
YESHSUT
shine.
The
evening
meal
comes
before
the
day
is
sanctified
from
the
Mochin
of
the
sixth
day,
Mochin
of
YESHSUT
by
which
all
the
camps
of
above
are
corrected,
before
the
Shabbat
is
sanctified
[begins].
Those
Mochin,
which
are
three
ties,
three
lines,
enter
rivers
of
persimmon,
which
are
Hochma
and
Hassadim
together,
since
rivers
of
persimmon
are
perfumed
oil.
The
oil
is
Hochma
on
the
right,
Hassadim.
The
perfumes
are
illumination
of
the
left,
Hochma,
which
is
incorporated
in
the
oil,
which
is
Hassadim.
At
first,
the
lights
bathe
in
the
treasure
of
engraved
roses,
the
right
line,
since
roses
are
the
Malchut.
“Engraved”
means
that
in
these
lights,
Malchut
is
in
Katnut
and
in
falling
since
in
the
right
line,
the
lights
are
in
VAK
without
a
Rosh.
Since
we
are
speaking
here
about
the
three
lines
of
Malchut,
which
is
the
night
of
Shabbat,
he
calls
all
of
them
by
the
name
“roses,”
the
name
of
Malchut.
“Passing
through
River
Dinor,”
in
the
emergence
of
the
left
line,
from
which
River
Dinor
is
extended,
since
the
Hochma
on
the
left
shines
only
with
many
judgments
that
punish
the
wicked
who
approach
so
as
to
suckle
from
the
Hochma.
They
ascend
from
there
in
illumination
of
Hochma,
called
“rising,”
meaning
that
Malchut
rises
through
it
from
her
fall.
After
that
comes
the
middle
line
and
unites
the
two
lines
right
and
left
with
one
another,
and
the
left
is
incorporated
in
the
right,
which
is
white,
Hesed.
Once
they
rise
to
the
white
side,
once
the
left
is
incorporated
in
the
right,
these
roses
bathe,
Malchut
bathes
and
becomes
sweetened
in
Hassadim.
Testify
the
testimony
of
Shabbat,
[portion]
Beresheet,
“Thus
the
heavens
and
the
earth
were
finished,
and
all
the
host
of
them.”
This
is
a
testimony
to
the
creation
of
the
world,
that
there
are
thirty-five
words
in
this
testimony,
which
imply
the
thirty-two
paths
of
wisdom,
and
three
degrees
of
holy
apples,
which
are
three
lines.
They
are
all
of
the
night,
holy.
All
the
lights
that
shine
at
night
are
holy,
that
there
is
illumination
of
YESHSUT
of
AVI
in
them,
which
are
called
“holy.”
Six-six
to
one
side,
meaning
that
VAK
shine
to
one
side,
since
the
GAR
of
Hochma
on
the
left
disappear
due
to
the
correction
of
the
middle
line,
and
only
VAK
of
Hochma
shine
from
the
illumination
of
Hochma
on
the
left,
as
well
as
to
the
other
side,
VAK,
and
they
are
twelve.
All
this
pertains
to
the
Mochin
of
the
eve
of
Shabbat,
when
the
Mochin
of
Shabbat
still
do
not
shine,
the
Mochin
of
upper
AVI.
Rather,
those
Mochin
shine
as
on
the
sixth
day
before
the
Shabbat
has
been
sanctified,
which
are
the
Mochin
of
YESHSUT,
but
with
the
addition
of
illumination
from
YESHSUT
of
AVI,
which
are
called
“holy.”
That
illumination
already
comes
by
necessity
since
the
day
of
Shabbat
has
been
sanctified,
since
the
sanctification
of
the
day
of
Shabbat
begins
in
the
eve
of
Shabbat.
In
each
degree,
there
are
Katnut
[smallness/infancy]
and
Gadlut
[greatness/adulthood].
When
the
illumination
of
a
new
degree
arrives,
it
must
begin
to
shine
the
Katnut
in
it,
and
then
it
will
be
able
to
shine
the
Gadlut
in
it.
Hence,
before
a
new
degree
arrives,
the
previous
degree
must
first
depart,
in
order
to
make
room
for
the
illumination
of
Katnut
of
the
new
degree.
For
this
reason,
on
the
eve
of
the
sixth
day,
before
the
beginning
of
Shabbat,
the
Mochin
of
YESHSUT
depart,
and
the
Katnut
of
AVI
begins
to
shine.
When
the
Katnut
of
upper
AVI
begins
to
shine,
the
Shabbat
is
sanctified,
meaning
that
the
Mochin
of
AVI
of
Shabbat,
which
are
called
“holy,”
have
already
begun
to
shine.
When
the
day
needs
to
be
sanctified,
it
means
that
it
is
time
for
the
illumination
of
the
Mochin
of
AVI,
which
are
called
“holy,”
which
is
the
sanctification
of
the
Shabbat.
The
main
difference
between
Mochin
of
YESHSUT
and
Mochin
of
AVI
is
that
in
upper
AVI,
Malchut
of
the
lock
operates,
which
is
called
a
“trail.”
In
YESHSUT,
Malchut
of
the
key
operates,
which
is
called
a
“path.”
When
the
day
needs
to
be
sanctified,
the
sound
of
the
Shofar
is
heard
from
above
downward,
the
sound
that
comes
from
the
illumination
of
the
lock
in
AVI,
where
through
this
voice,
the
Mochin
of
YESHSUT
depart,
and
the
Mochin
of
AVI,
which
are
called
“holy,”
depart.
That
sound
is
the
portion
of
the
people
of
Israel,
where
because
of
this
illumination,
the
people
of
Israel
is
called
“holy,”
since
there
is
no
holiness,
illumination
of
Mochin
of
AVI,
unless
when
that
sound
is
heard,
which
is
the
illumination
of
the
lock.
At
that
time,
it
is
known
that
the
day
has
been
sanctified,
and
then
it
is
known
that
the
Mochin
of
AVI
have
begun
to
shine,
which
is
the
sanctification
of
the
day
of
Shabbat.
85.
On
the
eve
of
Shabbat,
two
high
spirits
awaken,
one
from
the
side
of
the
light,
and
one
from
the
side
of
the
darkness.
Angels
Michael,
from
the
side
of
the
light,
and
Gabriel,
from
the
side
of
the
darkness.
Their
illumination
expands
into
sixty
myriad
(600,000)
camps
that
govern
on
that
night.
They
are
destined
one
for
the
right,
and
one
for
the
left,
and
to
each
one,
tables
are
fixed,
after
all
the
tables
of
below
are
seen
in
a
certain
hall.
Sixty
myriad
camps
is
because
on
the
night
of
Shabbat,
six
sides
shine.
Since
they
are
incorporated
from
Hochma
and
Hassadim,
they
are
600,000—hundreds
from
the
side
of
Hassadim,
and
a
thousand
from
the
side
of
Hochma,
which
is
sixty
myriad.
86.
All
the
camps
of
above
have
special
places
in
that
night,
and
each
one
is
greater
and
more
respectable
in
its
place
than
its
other
armies,
the
armies
appointed
under
him.
From
these
armies,
the
two
upper
ones
are
chosen,
and
they
take
the
table,
one
from
the
right,
and
one
from
the
left,
so
the
table
will
comprise
of
Hesed
on
the
right,
and
Hochma
on
the
left.
Each
table
that
is
not
brought
near
these
two,
so
as
to
be
incorporated
with
the
right
and
with
the
left,
is
not
a
Shabbat
table
and
is
not
a
table
that
is
before
the
holy
king.
87.
When
a
woman
and
her
husband,
ZA
and
Malchut,
are
in
joy,
that
table
is
crowned,
meaning
that
when
that
table
is
brought
near
in
six
loaves
of
that
manna
on
that
side,
and
six
loaves
of
that
manna
on
that
side,
it
is
a
table
that
has
been
crowned
with
its
crowns.
That
table
is
Malchut,
and
when
ZA
and
Malchut
are
in
gladness,
when
ZA
gives
to
Malchut
from
his
twelve
phases,
HB
TM
with
three
lines
in
each,
three
times
“today,”
these
twelve
phases
are
regarded
for
Malchut,
who
is
the
table,
as
twelve
loaves.
The
six
on
the
right,
which
are
three
times
Hesed
and
Tifferet
in
them,
are
Yod-Vav
in
the
three
HaVaYot,
Hassadim.
The
six
on
the
left
are
three
times
Bina
and
Malchut
in
them,
Hey-Hey
in
the
three
HaVaYot,
Gevurot,
from
which
the
Hochma
is
bestowed.
88.
The
two
who
carry
the
table
must
guard
the
table
so
the
six
loaves
of
this
side
will
not
mix
with
the
six
loaves
of
that
side,
since
the
right
must
prevail
over
the
left
because
of
the
illumination
of
AVI
that
begin
to
shine
at
the
beginning
of
the
Shabbat.
Once
that
table
is
brought
near
the
greatest
and
the
highest
among
them
in
the
upper
camps,
one
takes
from
the
right,
and
one
from
the
left,
and
blesses
on
them.
Each
says
to
his
camps,
“This
is
the
table
that
is
before
the
Lord.”
“This”
is
twelve
in
Gematria,
implying
twelve
hallahs.
89.
Three
appointees
are
appointed
over
each
table,
and
a
high
spirit
on
them.
That
spirit
is
glad
in
joy,
and
he
is
called
Uriel,
and
he
walks
with
all
his
gifts
to
all
those
tables.
90.
Sixty
appointees—corresponding
to
HGT
NHY,
where
each
consists
of
ten—taste
a
taste
on
each
table
and
say
the
blessing
Hamotzi
[who
brings
forth
bread
from
the
earth],
and
blesses
the
Creator.
Anyone
who
tastes
with
lust
causes
added
power
in
the
upper
lust
in
the
upper
degrees.
That
spirit
which
controls
them,
Uriel,
raises
the
light
with
joy.
91.
As
those
two
angels,
who
are
called
“Jewish
demons,”
eat
like
men,
so
there
are
others
above
who
eat
and
drink
from
the
light
of
the
Shechina,
who
enjoy.
It
is
as
we
learn,
“Righteous
sit
with
their
crowns
on
their
heads
and
enjoy
the
brightness
of
the
Shechina.”
This
is
certainly
eating,
for
the
upper
Mochin
are
a
meal
and
eating.
92.
One
letter
shines
above;
it
is
the
Yod
of
HaVaYaH
that
implies
upper
AVI,
which
illuminated
all
the
camps
on
the
day
of
Shabbat
with
the
illumination
of
the
Mochin
of
upper
AVI.
The
letter
Yod
itself,
who
is
AVI,
is
not
known
and
was
not
revealed,
since
the
Mochin
of
AVI
are
covered
Hassadim.
Under
the
letter
Yod,
which
is
AVI,
the
five
letters
that
are
spread
over
all
the
camps
shine,
the
letters
of
Elokim
[God],
God
of
the
work
of
creation,
YESHSUT.
The
letter
Aleph
rolls
from
Elokim
and
is
present
over
one
camp,
and
the
letter
Lamed
from
Elokim
over
the
other
camp,
and
likewise
all
of
them.
This
is
so
because
the
five
letters
of
Elokim
are
KHB
TM
of
YESHSUT,
and
each
camp
receives
from
its
root
which
belongs
to
it.
93.
On
the
day
of
Shabbat,
one
must
rejoice
in
the
day
and
in
the
night.
One
must
set
the
table
and
give
joy
to
the
upper
ones
and
to
the
lower
ones
by
spiritual
eating
and
corporeal
eating.
94.
When
a
person
comes
from
the
house
of
assembly,
holy
angels
walk
with
him
on
this
side
and
on
that
side,
and
the
Shechina
is
over
all
of
them
like
a
mother
over
the
children.
At
that
time,
it
is
written
about
him,
“A
thousand
may
fall
at
your
side,
ten
thousand
at
your
right.”
95.
All
this
is
true
if
the
person
enters
his
home
with
joy
and
welcomes
the
guests
with
joy.
When
the
Shechina
comes
with
the
angels
and
sees
a
burning
candle
and
a
set
table,
and
the
man
and
his
wife
are
in
gladness,
at
that
time,
the
Shechina
says,
“This
one
is
mine,
‘Israel,
in
whom
I
will
boast.’”
96.
If
not,
and
there
is
no
burning
candle
there
and
a
set
table,
and
joy
between
the
man
and
his
wife,
the
Shechina
leaves
there
along
with
the
angels,
and
the
evil
inclination
comes
with
his
armies,
and
connects
with
the
man
and
his
wife,
and
he
says,
“This
one
is
mine,
he
is
from
my
armies.”
Promptly,
the
evil
inclination
is
on
him
and
defiles
him,
and
the
Yod-Hey
departs
from
the
man
and
the
woman,
Yod
from
the
Ish
[man]
and
Hey
from
the
Isha
[woman],
leaving
Esh,
Esh
[fire,
fire],
and
his
food
is
impure.
This
is
why
it
is
written,
“Do
not
crave
the
delicacies
of
an
evil
eyed
man.”
Certainly,
his
table
is
filled
with
vomit
and
feces,
and
there
is
no
feces
but
the
impure
evil
inclination.
97.
Hence,
He
who
comes
to
be
purified
is
aided;
he
who
comes
to
be
defiled,
it
is
opened
for
him.
Holy
angels
and
impure
angels
walk
with
a
person
wherever
he
walks.
If
a
person
is
righteous,
the
holy
angels
connect
with
him
and
guard
him
wherever
he
goes,
as
it
is
written,
“For
He
will
charge
His
angels
over
you
to
guard
you
in
all
your
ways.”
98.
If
he
is
not
righteous,
the
holy
angels
depart
from
him,
and
the
impure
angels
govern
him
and
lead
him
to
Hell.
At
that
time,
at
his
time
of
distress,
it
is
written
about
him,
“I
called,
and
there
is
no
answer.”
When
the
spirit
of
impurity
governs
him,
either
illnesses
or
the
nations
of
the
world
govern
him,
as
it
is
written,
“You
have
covered
Yourself
with
a
cloud;
that
prayer
should
not
pass
through,”
and
his
prayer,
too,
is
abomination.