Their
Leg
Was
a
Straight
Leg
364.
“Their
leg
was
a
straight
leg,
and
their
feet
like
the
feet
of
a
calf,
and
they
sparkled
like
polished
copper.”
After
he
explained
the
bodies
of
the
animals
that
are
under
the
governance
of
Hassadim,
he
went
down
again
to
explain
the
legs
and
hooves
of
the
animals
that
are
under
the
governance
of
illumination
of
Hochma.
When
the
NHY
of
vessels
are
completed,
GAR
of
lights
come,
and
NHY
are
called
“legs.”
The
NHY
themselves
are
also
divided
into
HBD
HGT
NHY,
where
the
hooves
are
the
NHY
of
the
legs,
and
the
revelation
of
the
Hochma
and
the
GAR
depends
on
them.
365.
The
legs
of
the
animals
come
up
to
the
sparks
of
the
HASHMAL.
This
is
the
HASHMAL
on
the
outside,
the
four
sparkles
of
the
HASHMAL
in
the
four
sides,
and
bestow
illumination
of
Hochma
to
them.
This
is
so
because
others
emerge
from
this
HASHMAL,
which
are
called
HASHMALIM
[pl.
of
HASHMAL],
after
the
lights
of
HASHMAL,
illuminations
of
the
left
line.
They
all
come
out
at
the
time
when
the
animals
aim
their
legs
to
be
in
straightness,
in
incorporation
of
the
middle
line,
which
shines
in
straightness
and
does
not
lean
only
to
the
right
or
only
to
the
left.
They
come,
bestow
illumination
of
Hochma
to
the
sparks
of
the
HASHMAL,
to
the
four
sparkles
of
the
HASHMAL.
At
that
time,
these
sparks
blaze
since
the
illumination
of
Hochma
comes
with
judgments
called
“blazing
fire.”
They
rise
to
receive
their
illumination
from
the
legs
of
the
animals,
and
descend
to
bestow
upon
Malchut,
and
then
all
those
who
are
named
after
this
HASHMAL
emerge
from
them.
366.
That
HASHMAL
surrounds
the
legs
of
the
animals.
For
this
reason,
he
receives
his
illumination
from
them.
The
sparks
of
the
HASHMAL
go
down
to
the
place
called
“small
ground,”
and
there,
all
kinds
of
crystal
stones,
sparkling
gems,
and
emeralds
run.
367.
When
that
light
of
HASHMAL
sparkles
and
blazes,
and
ascends
and
descends,
and
those
four
sparkles
on
the
four
sides
embrace
one
another,
that
small
ground
shines,
and
the
stones
run,
and
the
gems
rise
up
and
reach
the
gate
on
the
south.
There
are
hidden
treasures
there,
and
there
are
470
openings
there,
like
the
number
of
Karka
[ground]
(470
in
Gematria).
Angel
Galitzur
is
appointed
over
them.
The
HASHMAL
shines
in
four
sides,
three
lines
and
the
Malchut
who
receives
them.
Although
the
three
lines
reveal
the
Hochma,
the
Hochma
is
not
revealed
in
them,
themselves,
until
they
have
bestowed
the
Hochma
to
Malchut,
and
then
it
is
revealed
in
Malchut.
Likewise,
here
in
the
HASHMAL,
the
place
of
revelation
is
in
Malchut.
There
are
two
states
in
Malchut:
1)
From
the
time
when
she
was
in
the
two
great
lights,
when
she
received
Hochma
from
the
left
line
of
Bina
and
could
not
persist
in
it
because
Hochma
does
not
shine
without
Hassadim,
and
therefore
draws
many
judgments.
2)
For
this
reason,
she
was
diminished
into
a
dot
under
Yesod
of
ZA,
which
is
the
diminution
of
the
moon,
and
then
she
was
rebuilt
by
ZA.
In
that
state,
although
she
is
in
it
in
all
her
completeness,
in
Hassadim
and
in
Hochma,
nothing
is
missing
in
her,
she
still
cannot
receive
Hochma
in
her
own
vessels.
Rather,
she
must
receive
Hochma
in
vessels
from
the
first
state,
and
from
the
first
state,
the
Hochma
shines
to
the
second
state.
It
follows
that
after
the
HASHMAL
received
the
illumination
of
Hochma
from
the
legs
of
the
animals,
and
his
three
lines
want
to
bestow
Hochma
to
Malchut,
they
must
first
bestow
to
Malchut
in
the
first
state,
where
the
vessels
of
Hochma
are
ready,
and
afterwards,
they
will
be
able
to
bestow
upon
Malchut
in
the
second
state.
Malchut
in
the
first
state
is
called
here
“small
ground,”
since
Malchut
is
called
“ground,”
and
because
she
is
with
judgments
in
that
state
and
cannot
shine,
it
calls
her
“little,”
although
she
is
big.
Malchut
in
the
second
state
is
called
“crimson
ground,”
since
at
that
time,
she
receives
the
lights
from
the
middle
line,
ZA,
and
has
lights
from
all
the
sides
in
her,
from
right
and
from
left,
and
the
Hochma
in
her
dresses
in
Hassadim,
and
the
Hassadim
are
incorporated
with
Hochma.
For
this
reason,
she
is
as
the
color
crimson,
in
which
all
the
colors
are
included.
That
HASHMAL
encircles
around,
surrounding
the
legs
of
the
animals
and
receiving
from
them
illumination
of
Hochma.
The
sparks
of
the
HASHMAL,
his
four
sparkles,
which
are
three
lines
and
Malchut
who
receives
them,
go
down
to
the
place
called
“small
ground,”
to
Malchut
in
the
first
state,
who
is
called
“small
ground,”
since
only
the
posterior
vessels
of
Malchut
in
the
first
state
are
suitable
for
reception
of
illumination
of
Hochma
from
the
HASHMAL.
All
kinds
of
crystal
stones,
sparkling
gemstones,
and
emeralds
are
running
there.
The
illumination
of
Hochma
in
Malchut
in
the
first
state
is
called
“gemstones,”
since
the
illumination
of
Hochma
is
received
from
the
legs,
NHY.
Since
the
giver,
the
male,
is
called
Regel
[leg],
the
female
is
called
Margalit
[gemstone],
since
she
receives
from
the
Regel.
Crystal
stones
and
emeralds
are
called
“stones”
because
Malchut
in
general
is
called
“stone”
and
therefore,
all
the
details
in
her
are
called
“stones.”
When
the
light
of
HASHMAL
sparkles
and
blazes
and
ascends
and
descends,
and
these
four
sparkles
on
the
four
sides
embrace
one
another,
after
the
three
lines
of
HASHMAL
unite
with
one
another,
and
all
of
them
with
Malchut,
that
Malchut,
which
previously
had
only
the
left
line
without
the
right
and
because
of
it,
all
the
judgments
operated
in
her,
which
are
called
crystal
and
emerald,
now,
after
they
received
illumination
from
all
three
lines
in
the
HASHMAL,
those
crystal
stones
and
emeralds
are
corrected
into
being
vessels,
and
cause
the
illumination
of
Hochma.
And
those
gemstones,
illuminations
of
Hochma,
that
were
in
her
in
left
without
right,
now
rise
to
the
south
gate,
right,
and
clothe
in
Hassadim,
and
are
completed
in
all
their
brightness
and
grandeur.
At
that
time,
that
small
ground
shines
due
to
the
illuminations
of
the
three
lines
of
HASHMAL
that
they
received,
and
the
stones
of
crystal
and
emerald
run
to
reveal
the
Hochma,
since
so
they
were
now
corrected
through
the
three
lines
of
HASHMAL.
And
the
gemstones,
the
illuminations
of
Hochma
themselves,
rise,
shining
from
below
upward
in
a
manner
of
ascent
until
they
reach
the
gate
in
the
south,
the
right
line,
Hassadim,
and
the
illuminations
of
Hochma
clothe
in
these
Hassadim
and
are
completed.
There
are
hidden
treasures
there,
and
470
openings
are
there,
as
the
number
[in
Gematria]
of
“ground.”
This
indicates
that
not
all
five
Sefirot
KHB
TM
in
Malchut,
where
each
consists
of
one
hundred,
which
is
five
hundred,
shine
in
her.
Rather,
the
fifth
Sefira,
Malchut
of
Malchut,
Malchut
of
the
quality
of
judgment,
lacks
GAR,
and
has
only
seventy
and
not
one
hundred,
and
they
are
470
openings.
The
reason
is
the
concealing
of
the
lock,
Malchut
of
the
quality
of
judgment.
As
a
result,
she
has
only
the
first
nine
from
Malchut
of
Malchut
up
to
the
Chazeh,
which
is
why
half
the
Partzuf
from
the
Chazeh
and
below,
which
is
NHY
of
vessels
and
GAR
of
lights,
is
missing
in
Malchut
of
Malchut.
For
this
reason,
there
are
only
seventy
Sefirot
there,
lacking
GAR,
and
they
are
only
470
and
not
five
hundred.
368.
When
the
HASHMAL
shines
sparks
to
the
four
directions—south,
north,
east,
and
west,
the
three
lines
and
Malchut
who
receives
them—a
voice
emerges
from
above,
awakening
from
between
the
wings
of
the
animals
when
they
clap
each
other.
These
are
the
wings
that
make
a
sound,
as
it
is
written,
“And
I
heard
the
sound
of
their
wings
like
the
sound
of
many
waters,”
and
then
that
sound
consists
of
four
sounds,
since
when
the
sound
comes
out,
it
meets
these
four
sparkles
of
the
HASHMAL
and
is
divided
into
four
voices.
369.
One
voice
goes
to
Galitzur,
and
the
light
of
HASHMAL
awakens
in
that
voice,
and
one
speech
is
made
of
it.
In
that
speech,
another,
hidden
speech
awakens
in
a
whisper.
When
it
comes
to
Galitzur,
214
high
secrets
are
revealed
to
him,
which
were
revealed.
The
three
lines
of
HASHMAL
shine
for
Malchut,
who
is
small
ground,
the
first
state
of
Malchut.
The
right
line
is
made
from
the
ascent
of
Malchut
to
Bina,
where
the
judgments
of
Malchut
diminish
the
GAR
of
Bina,
in
the
matter
of
the
Yod
that
entered
the
light
of
Bina
and
the
light
descended
into
the
phase
of
air,
VAK
without
GAR.
The
left
line
is
made
after
the
upper
illumination
took
Malchut
out
from
Bina
once
again,
and
returned
her
to
her
place,
when
the
Yod
went
out
from
the
air
and
returned
to
being
light
of
GAR,
as
before,
and
the
GAR
of
Hochma
shine
in
her
again,
and
it
is
the
left
line.
The
middle
line
is
done
by
a
coupling
that
is
made
on
the
screen
of
Hirik,
for
since
a
dispute
occurs
between
right
and
left,
and
they
quench
one
another,
a
coupling
by
striking
comes
out
on
the
screen
of
phase
one,
which
is
the
screen
of
Hirik
of
ZA,
which
diminishes
the
GAR
of
Hochma
from
the
left
line
and
connects
it
with
the
Hassadim
of
the
right.
At
that
time,
peace
is
made
between
them
and
they
both
shine
in
all
their
wholeness.
At
a
time
when
HASHMAL
shines
sparks
to
the
four
directions—south,
north,
east,
and
west,
three
lines
and
Malchut
who
receives
them—a
voice
comes
out
from
above.
That
voice
is
the
emergence
of
the
right
line
when
the
Yod
enters
the
light
of
Bina
and
it
becomes
air.
The
voice
that
awakens
between
the
wings
of
the
animals
when
they
clap
each
other,
since
the
right
wing,
Bina,
and
the
left
one,
Malchut,
when
they
clap
each
other,
they
mix
the
force
of
Malchut
with
Bina,
and
the
Yod
enters
the
light
and
it
becomes
air,
VAK
without
GAR,
the
right
line.
At
that
time,
that
sound
consists
of
four
voices,
since
when
the
voice
comes
out,
it
meets
these
four
sparkles
of
the
HASHMAL
and
is
divided
into
four
voices.
That
is,
after
the
sound
that
came
out
from
the
wings
of
the
animals
meets
the
four
directions
in
the
HASHMAL,
it,
too,
is
completed
in
four
directions
like
the
HASHMAL,
which
is
three
lines
and
the
Malchut
who
receives
them,
for
the
right
line
has
already
emerged
in
him,
and
now
the
left
line
must
emerge
in
him.
And
one
voice,
one
illumination,
goes
to
Galitzur,
to
the
small
ground,
where
the
appointee
is
Galitzur,
and
awakens
the
light
of
HASHMAL
with
that
voice,
for
the
left
line
of
HASHMAL,
in
which
the
Yod
went
out
from
the
air,
and
the
GAR
of
Hochma
returned
to
shine
in
him,
shines
to
that
voice,
which
is
VAK
without
GAR,
and
takes
out
the
Malchut
from
Bina
in
it,
too,
and
returns
it
to
illumination
of
GAR
of
Hochma.
Speech
is
made
from
it,
since
Hochma
is
called
“speech,”
and
that
sound,
which
was
deficient
of
Hochma
with
the
exit
of
the
right
line,
has
now,
upon
the
emergence
of
the
left
line,
become
speech,
revelation
of
the
Hochma.
In
that
speech,
another,
hidden
speech
awakens
in
a
whisper,
the
middle
line,
for
because
this
speech,
the
left
line,
cannot
shine
due
to
the
dispute
with
the
right,
another
speech
comes
out,
the
quality
of
Hochma
of
the
middle
line,
and
diminishes
the
GAR
of
Hochma
and
leaves
only
VAK
of
Hochma.
Unlike
the
previous
speech,
where
the
GAR
of
Hochma
were
revealed,
this
speech
of
the
middle
line
is
hidden
and
in
a
whisper,
since
GAR
of
Hochma
were
hidden
in
this
speech,
and
it
is
also
in
a
whisper,
without
making
a
sound,
which
is
VAK
of
Hochma,
which
shine
in
this
speech.
Once
the
voice
is
completed
through
the
speech,
it
is
considered
a
male,
whose
illumination
is
from
above
downward,
since
the
male
light
always
shines
from
above
downward.
And
speech
without
making
a
sound
is
female
light,
whose
illumination
is
from
below
upward.
Hence,
the
first
speech,
the
left
line,
which
shines
in
GAR
of
Hochma,
is
a
speech
with
making
a
sound,
where
the
voice
operates
and
the
speech
operates,
and
there
is
male
light
in
it,
which
shines
from
above
downward.
The
second
speech,
in
the
correction
of
the
middle
line,
which
corrects
it
to
shine
only
from
below
upward,
is
speech
without
making
a
sound.
And
since
the
voice
does
not
operate
in
it,
it
has
only
female
light,
which
is
from
below
upward.
When
it
reaches
Galitzur,
214
upper
secrets
are
revealed
to
him,
for
now
it
has
been
revealed
to
Galitzur
that
the
descent
of
the
light
in
the
first
state
was
due
to
the
absence
of
unification
with
the
right,
and
now
that
the
left
has
been
unified
with
the
right,
everything
is
completed.
The
214
secrets
are
the
secrets
of
the
descent,
since
214
[in
Gematria]
is
the
letters
of
“descent”
[in
Hebrew].
370.
The
second
voice,
the
second
illumination
of
the
voice,
goes
to
Angel
Anael,
the
great
appointee
over
18,000
myriad
[10,000]
camps
that
operate
in
a
different
ground,
in
the
illuminations
of
all
the
colors—white,
red,
and
green—and
is
called
“crimson
ground,”
which
shines
in
all
kinds
of
lights
that
come
out
from
that
HASHMAL.
There,
in
that
ground,
12,000
myriad
high
gemstones
are
sunken.
371.
When
the
four
sparkles
of
the
HASHMAL
rise
and
come
into
one
another,
all
those
gemstones
that
were
sunken
in
that
ground
rise
and
reach
the
east
gate,
where
six
thousand
thousands
of
gates
are
open,
and
the
great
appointee
Anael
is
in
them.
The
first
voice
that
went
to
Galitzur,
the
small
ground,
although
it
was
divided
into
four—three
lines
and
Malchut—it
was
under
the
governance
of
the
left
line.
For
this
reason,
it
was
suitable
for
clothing
only
in
vessels
of
the
small
ground,
the
first
state
of
Malchut.
The
second
voice,
which
goes
to
Anael,
the
crimson
ground,
Malchut
in
the
second
state,
is
under
the
governance
of
the
middle
line,
since
Malchut
of
the
second
state
is
in
the
middle
line.
The
second
voice,
the
second
illumination
of
the
voice,
goes
to
Angel
Anael,
the
great
appointee
over
18,000
myriad
camps,
which
operate
in
a
different
ground,
in
the
illuminations
of
all
the
colors,
for
since
it
is
discerned
as
the
middle
line,
it
consists
of
all
the
colors—white,
red,
and
green—like
the
middle
line.
Conversely,
the
small
ground
had
only
the
red
color
in
it,
like
the
left
line.
Hence,
the
appointee
over
the
crimson
ground
is
the
great
appointee
over
18,000
myriad
camps,
since
eighteen
indicates
Yesod,
the
middle
line,
which
bestows
upon
Malchut
in
the
second
state.
One
thousand
is
bestowal
of
Hochma;
myriad
is
bestowal
of
Hassadim,
which
clothe
the
Hochma,
and
the
lights
proliferate
immeasurably.
Anael
means
Edut
El
[God’s
testimony]
since
Ana
is
Edut,
from
the
verse,
“Do
not
give
false
testimony
against
your
neighbor.”
It
is
called
so
because
the
bestowal
of
VAK
of
Hochma
that
is
applied
in
the
middle
line
is
called
Edut
[testimony].
The
appointee
over
the
first
state,
called
“small
ground,”
is
called
Galitzur,
which
means
that
the
Tzur
[rock]
revealed,
since
the
place
of
the
revelation
of
Hochma
is
mainly
in
the
first
state
of
Malchut,
and
Malchut
of
the
second
state
receives
form
her.
This
is
why
he
is
called
Galitzur.
The
main
merit
of
Malchut
of
the
second
state
is
because
she
receives
twelve
combinations
of
HaVaYaH
from
ZA,
and
in
that
ground,
12,000
myriad
high
gemstones
are
sunken,
meaning
there
is
preparation
for
12,000
myriad
gemstones
to
be
revealed
in
it,
from
the
twelve
combinations
of
HaVaYaH
of
ZA.
They
are
a
thousand
because
of
the
Hochma
in
them,
and
myriad
because
of
the
Hassadim
in
them.
It
is
revealed
when
the
four
sparkles
of
the
HASHMAL—the
three
lines
and
Malchut
who
receives
them—rise
and
incorporate
in
one
another.
At
that
time,
each
one
is
incorporated
with
the
four
sparkles
in
three
lines,
and
four
times
three
is
twelve,
and
they
shine
to
the
crimson
ground.
At
that
time,
all
those
gemstones
rise,
which
are
the
12,000
myriads
that
were
sunken
in
that
ground
and
were
ready
to
emerge
from
it
and
reach
the
east
gate,
the
middle
line,
ZA,
east,
and
come
under
his
governance
to
receive
from
the
twelve
combinations
of
HaVaYaH
in
him.
It
is
known
that
the
middle
line
hides
the
GAR
of
Hochma
and
corrects
only
the
VAK
of
Hochma,
where
six
thousand
thousands
gates
are
open.
A
thousand
thousands
are
the
Hochma,
as
it
is
written,
“And
I
will
teach
you
wisdom.”
Six
is
VAK,
HGT
NHY,
since
only
HGT
NHY
of
Hochma
are
open
to
shine
there,
but
not
the
GAR
of
Hochma,
which
are
concealed
and
covered.
372.
When
the
voice
awakens
from
above,
from
between
the
wings
of
the
Cherubim,
the
light
of
that
HASHMAL
strikes
it,
and
speech
is
made
of
it,
and
in
that
speech,
another,
hidden
speech
awakens:
the
second
illumination
of
the
voice,
which
emerged
from
the
wings
of
the
animals
in
the
order
of
three
lines
one
at
a
time.
When
the
voice
awakens
from
above,
the
voice
that
emerges
from
between
the
wings
of
the
animals,
the
emergence
of
the
right
line,
the
light
of
the
HASHMAL
strikes
it
and
speech
is
made
of
it.
This
is
the
emergence
of
the
left
line,
where
by
the
illumination
of
the
HASHMAL,
the
Yod
went
out
from
the
air
and
the
light
of
Hochma
returned
to
the
degree,
since
Hochma
is
called
“speech.”
Afterwards,
the
middle
line
came
out,
where
in
that
speech,
another,
hidden
speech
awakens.
Because
of
the
dispute
that
was
in
the
open
speech,
the
left
line,
the
middle
line
awakened
and
diminished
the
GAR
of
Hochma,
and
corrected
the
VAK
of
Hochma
in
the
left
with
the
Hassadim
in
the
right,
and
the
speech
became
concealed
from
GAR
of
Hochma.
373.
when
that
light
reaches
the
appointee
Anael,
365
high
secrets
are
revealed,
which
are
sunken
in
a
ring
that
is
the
seal
of
truth.
Then,
with
dread,
tremor,
quiver,
and
noise,
songs
and
praises
rise
to
the
Master
of
all,
and
the
light
inscribed
in
the
explicit
name
in
forty-two
engraved
letters
emerges
from
that
greatest
of
ministers
over
all
the
camps,
who
is
called
Sandalphon.
That
light
covers
those
two
grounds,
from
the
small
ground
to
the
crimson
ground.
Each
degree
is
divided
into
365
and
248,
which
are
Yod-Hey
Vav-Hey,
as
it
is
written,
“This
is
My
name
forever.”
“My
name”
is
350;
with
Yod-Hey
(15),
they
are
365,
GAR.
“And
this
is
My
memorial
for
all
generations,”
“My
memorial”
is
237,
and
with
Vav-Hey
(11),
they
are
248,
VAK.
When
this
light
reaches
the
appointee
Anael,
365
high
secrets
are
revealed,
GAR,
which
are
implied
in
365.
This
is
so
in
VAK
of
Hochma,
and
not
in
GAR
of
Hochma.
Therefore,
the
365
high
secrets
sunken
in
the
ring,
which
is
the
seal
of
truth,
the
middle
line
which
is
called
“the
seal
of
truth,”
corrects
only
the
VAK
of
Hochma,
and
not
the
GAR.
However,
as
long
as
the
Hochma
shines,
judgments
are
drawn
with
it.
Then,
due
to
the
judgments
that
are
revealed
with
the
Hochma,
dread,
tremor,
and
quiver
fall
upon
the
receives.
At
that
time,
in
order
to
quiet
the
judgments,
the
illumination
of
Hochma
that
is
revealed
must
be
covered,
and
this
is
done
by
Sandalphon.
The
light
that
is
inscribed
in
the
explicit
name
in
forty-two
engraved
letters,
the
light
that
covers
and
conceals
the
light
of
Hochma,
emerges
from
that
greatest
of
ministers
called
Sandalphon,
and
that
light
covers
those
two
grounds.
That
light
covers
the
light
of
Hochma
that
is
revealed
in
both
kingdoms,
called
“small
ground”
and
“crimson
ground,”
and
then
the
judgments
quiet.
374.
It
is
written,
“covered
with
cedar
from
the
ground
to
the
ground,”
since
the
cedar
implies
the
light
of
Sandalphon,
since
Sandalphon
is
called
Erez
[cedar],
from
the
word
Raz
[secret],
since
all
the
secrets
of
the
high
face
enter
him
and
are
locked
in
him
as
in
that
sandal,
which
lets
into
it
all
the
basis
and
root
of
the
body,
the
feet
of
the
body.
Likewise,
Sandalphon
guards
high
secrets,
and
through
his
guarding,
they
can
shine
in
their
place
from
below
upward.
375.
This
great
appointee
serves
for
the
illumination
of
the
face
that
is
from
within,
since
by
his
guarding,
the
light
of
the
face
can
be
revealed
from
within,
from
below
upward,
in
a
way
that
it
is
not
drawn
outside.
In
Sandalphon,
the
inscribed,
engraved
letters
are
engraved.
They
are
protruding
in
that
light
that
covers
those
grounds.
When
Sandalphon
ties
crowns
to
his
master,
the
letters
rise
in
that
light
and
crown
themselves
in
those
crowns,
and
that
covering
light
returns
to
its
place,
and
the
letters
rise
with
those
crowns
in
the
holy
name.
All
the
judgments
mentioned
in
the
three
lines
in
Atzilut
are
not
there
in
their
place
in
Atzilut.
Rather,
they
are
in
Beria,
and
Sandalphon,
Malchut
of
Beria,
is
the
carrier
of
those
judgments.
With
respect
to
the
judgments
of
the
left
line
that
are
in
him,
the
male
judgments,
he
is
called
Sandalphon,
with
the
letters
of
San
Dal,
meaning
Sinaa
[hatred]
Dalut
[meagerness],
which
are
extended
from
the
revelation
of
Hochma
in
the
left
line.
With
respect
to
the
judgments
of
the
middle
line
that
are
in
him,
the
female
judgments
that
are
extended
from
the
restricted
Malchut,
he
is
called
Naal
[shue].
It
is
known
that
when
the
left
line
governs,
the
letters
of
the
name
Elokim
[God]
are
concealed,
without
light.
In
Sandalphon,
the
inscribed,
engraved
letters
are
engraved,
where
through
the
male
judgments
in
him,
the
letters
of
the
name
Elokim
are
engraved,
sunken
without
light.
Also,
through
him,
the
letters
of
Elokim
are
protruding
in
that
light
which
covers
those
grounds,
where
through
that
light
that
covers
the
illumination
of
Hochma
in
the
two
kingdoms,
the
light
of
Hassadim
of
the
name
Mem-Bet,
the
letters
become
protruding,
opening
through
the
clothing
of
Hassadim
and
shining
in
the
protrusion.
When
Sandalphon
ties
crowns
to
his
master
through
the
female
judgments
in
him,
which
are
called
“shoe,”
he
draws
Hassadim
so
as
to
clothe
the
Hochma.
At
that
time,
the
GAR
are
tied
to
ZA
and
to
Malchut.
The
letters
rise
in
that
light,
for
the
letters
clothe
in
the
light
of
Hassadim
and
are
crowned
in
these
crowns,
meaning
receive
GAR
from
those
crowns
that
he
tied
in
ZON.
Then
that
covering
light
returns
to
its
place,
meaning
the
light
that
covers
the
Hochma
so
it
is
not
drawn
from
above
downward
returns
to
cover
the
Hochma,
and
the
letters
of
Elokim
rise
in
those
crowns
in
the
holy
name,
and
through
the
GAR
they
receive
from
the
crowns,
they
open
into
being
the
five
letters
of
the
holy
name
Elokim.
376.
“And
their
leg
was
a
straight
leg.”
It
should
have
written
“And
their
legs
were
straight
legs.”
However,
the
legs
join
together
and
are
as
one
leg
to
walk
on
the
straight
path,
with
a
feeling
of
unity,
in
straightness,
together,
and
their
legs
in
straightness.
This
is
why
they
are
present
before
the
eyes
of
the
prophet
in
known
degrees.
The
legs
of
the
animals
are
the
illumination
of
Hochma,
whose
place
is
in
NHY,
called
“legs.”
For
this
reason,
there
is
fear
of
the
grip
of
the
external
ones,
that
they
might
draw
the
illumination
of
Hochma
from
above
downward
in
a
manner
of
left
without
right.
For
this
reason,
they
are
guarded
so
as
to
always
be
under
the
middle
line
which
connects
the
right
and
the
left
to
be
one,
in
a
manner
that
leans
neither
to
the
right
nor
to
the
left,
but
rather
walks
straight
without
deviation.
They
are
as
one
leg
to
walk
on
the
straight
path,
meaning
that
the
two
legs
right
and
left
become
one
leg,
to
walk
in
the
governance
of
the
middle
line,
a
straight
line
that
leans
neither
to
the
right
nor
to
the
left.
The
illumination
of
Hochma
that
is
revealed
from
them
emerges
from
the
feeling
of
connection
of
right
and
left
together.
For
this
reason,
their
legs
are
in
straightness,
and
are
not
in
the
right
or
in
the
left,
but
rather
in
straightness,
in
the
middle
line.
377.
All
the
degrees
below
them
are
called
“the
legs
of
the
animals.
They
have
the
appearance
of
the
legs
in
the
body
of
the
animals,
in
the
order
that
it
arranges,
and
it
is
all
in
the
measure.
Although
all
the
degrees
that
are
drawn
from
the
legs
of
the
animals
are
below
them,
their
appearance
is
as
the
legs
of
the
animals,
whose
illumination
is
as
the
illumination
of
the
legs
of
the
animals,
which
are
arranged
under
the
middle
line.
They
have
the
appearance
of
the
legs
in
the
body,
where
through
the
illumination
of
those
degrees
that
are
drawn
from
the
legs
of
the
animals,
it
is
as
the
illumination
of
the
legs
of
the
animals,
under
the
control
of
the
body,
the
middle
line.
In
that
order
which
the
middle
line
arranges,
where
the
right
shines
from
above
downward
and
the
left
from
below
upward,
it
is
all
in
the
measure
that
shines
in
that
measure
of
the
left
line,
meaning
only
in
VAK
of
Hochma.
378.
“Their
feet
like
the
feet
of
a
calf,”
in
the
connection
of
that
side
of
the
left
line,
since
the
face
of
an
ox
is
from
the
left.
They
do
not
have
toes
down
in
the
feet
since
the
toes
show
other
forces
in
a
different
way.
Hence,
man’s
toes
point
to
other
forces
up
in
the
hands,
and
point
to
other
forces
down
in
the
legs.
Other
forces
of
the
other
side
are
not
inscribed
in
the
legs
of
the
animals;
this
is
why
they
are
called
“straight
leg,”
which
conceals
to
that
side.
They
are
one
foot,
which
is
why
it
is
written,
“And
their
leg.”
The
division
of
the
toes
indicates
the
division
of
the
sides
to
right
and
left.
Since
the
legs
of
the
animals
are
guarded
so
as
to
always
be
connected
in
the
middle
line
in
straightness,
without
leaning
to
the
right
or
to
the
left,
they
have
no
toes
in
their
legs.
The
words,
“And
their
feet
like
the
feet
of
a
calf,”
does
not
mean
that
the
left
side
is
seen
in
them,
since
a
calf
is
left.
Rather,
it
means
in
the
connection
of
that
side
of
the
left
line,
where
being
in
the
middle
line
in
straightness,
they
have
in
them
a
connection
from
the
leg
of
a
calf,
since
the
middle
line
is
a
connection
of
left
and
right
together,
and
not
from
the
left
line
alone.
They
do
not
have
toes
in
the
legs
since
the
toes
show
other
forces
in
a
different
way,
indicating
right
and
left
that
are
divided
from
each
other.
This
is
a
different
form
than
the
right
and
left
are
in
connection
together
in
the
middle
line,
since
then
the
Sitra
Achra
has
the
power
to
suckle.
Also,
the
Sitra
Achra
has
the
power
to
grip
man’s
legs.
In
man’s
fingers,
the
fingers
indicate
the
forces
of
HG,
that
there
is
no
grip
to
the
Sitra
Achra
when
they
are
above
the
Chazeh.
The
toes,
however,
indicate
the
forces
of
NH,
in
which
there
is
a
grip
to
the
Sitra
Achra
since
they
are
below
the
Chazeh.
There
are
no
other
forces,
of
the
left
side,
inscribed
in
the
legs
of
the
animals,
since
they
have
no
toes,
which
point
to
the
division
of
right
and
left.
Rather,
they
are
connected
together
in
the
middle
line.
This
is
why
they
are
called
“straight
leg,”
since
they
conceal
the
left
side
through
its
connection
in
the
middle
line,
where
the
left
side
is
not
apparent,
and
they
are
one
pan,
the
middle
line.
379.
Although
they
are
not
divided
in
the
division
of
the
toes,
in
other
forces
of
the
Sitra
Achra,
the
left,
but
are
rather
in
the
middle
line,
in
which
there
is
no
division,
they
have
one
inscription
in
them,
to
make
room
for
the
other
side,
inscription,
the
left,
since
below,
it
seems
like
a
calf’s
foot,
which
is
from
the
left
side.
However,
it
is
not
a
foot,
actually
diverting
to
the
left
side.
Although
they
are
the
leg
of
a
calf,
it
is
still
straight,
the
middle
line,
in
straightness,
which
never
leans
to
the
left,
and
shows
the
calf,
which
is
seen
there
out
of
the
connection
in
the
middle
line.
380.
In
the
feeling
in
the
connection
in
straightness,
a
sparkling
of
light
comes
out,
and
a
flame
of
fire
to
the
left
side,
to
under
the
governance
of
the
left.
The
sparkling
and
the
flame,
right
and
left,
connect
together
in
the
middle
line
and
glitter
to
four
sides:
south,
north,
east,
and
west,
three
lines
and
Malchut
who
receives
them.
Armies
and
camps
of
angels
are
made
from
them,
and
they
are
all
called
the
legs
of
the
animals
since
they
emerge
from
those
legs
of
the
animals.
They
all
walk
under
the
mission
from
the
Creator
and
roam
the
world,
to
clothe
in
a
shape
of
a
body
below.
They
seem
to
people
like
those
other
angels
that
are
seen
to
people
when
they
do
a
mission
in
the
world,
and
they
return
in
the
evening
and
at
night
to
their
place
and
sanctify
their
lord
there
in
singing.